they that haue their liberty are notwithstanding fellow-prisoners inasmuch as they remember those in bonds as if bound with them 10. They haue a partnership each in others goods and in some sense may bee sayd to haue common goods Not that this partnership and communion should bee Anabaptisticall denying men the propriety of their possessions as if hedges and ditches could not stand with Christian religion but such a communion as denies no man the right but only craues the vse of mens temporal goods for the refreshing the necessities of the Saints And in this regard it is that the poore needing the helpe of our goods is called the owner of them Pro. 3. 27. Withhold not the goods from the owners thereof Euen this fellowship and partnership makes the poore Saints owners of our temporall goods in regard of the vse of them when the poore members of Christ are in want wee must not say our goods are our owne because the Communion of Saints binds vs to communicate vnto the necessities of the Saints And in this sense may we apply that extraordinary fact to our ordinary communication to the Saints necessities Acts 4. 32. And the multitude of them that beleeued were of one heart and of one soule neither sayd any of them that ought of the things which hee possessed was his owne but they had all things common The waters of a mans well and cisterne may be common for the vse of others but yet the well and the cisterne let them be thine owne onely and not the strangers with thee Prou. 5 15. 17. Hence PAVLS phrase of the fellowship of the ministring to the Saints 2 Cor. 8. 4. And he commends the Philippians for communicating to his affliction Phil. 4. 14. And no maruell that their goods are common when their liues are not their owne for we ought to lay downe our liues for the brethren 1 Ioh. 3. 16. The second poynt The ligaments or bonds of this partnership They are two 1. The Spirit of CHRIST which being one in all must needes binde all in one The Spirit as it knits vs all vnto CHRIST so all of vs one to another The Spirit of CHRIST communicates it selfe to all the true members of CHRIST there is but one spirit which rules in all beleeuers Ephes 4. one spirit And by one spirit we are baptized into one body 1 Cor. 12. 13. Therefore haue they all communion with themselues because communion with that one spirit for looke as it is with the body in which though there bee diuers members yet they haue a fellowship each with other because they are all informed but by one and the same soule and because they haue all communion in one forme so is it here The spirit is as the forme which giues being to the body and so by vertue of this one spirit common to vs all though we distinct and seuerall persons yet haue wee communion and partnership each with other Hence called the communion of the Holy Ghost 2 Cor. 13. 13. The communion of the holy Ghost be with you all The communion of the holy Ghost because he communicates himselfe to vs and we in and by that Spirit haue mutuall communion and fellowship each with other 2. The grace of loue which is as the sinewes and arteries knitting this body together therefore called the band of perfection Col. 3. 14. And PAVL ioynes these two together Phil. 2 1. If any comfort of loue if any fellowship of the spirit It is sayd Acts 4. 32. That the beleeuers had all things common now what might be the ground thereof the beginning of the verse shewes They were all of one heart and of one soule In partnership in the world what is it that makes partners ioyne together and cleaue together but the good and hearty affection each bears to other That which the Apostle himselfe here inferrs vpon Vse 1 this ground to make vs respectiue and regard full of the Saints of God and all duty to them as be fore in the former doctrine To labour to procure and aduance the good Vse 2 one of another It is against the law of partnership for a man to do all for his own priuate gain good but such as are in partnership doe equally procure and seeke each others gaine and as they haue a ioynt and common stocke so they aime at the common good and gaine one of another This vse the Apostle makes of this poynt Phil. 2. 1. 4. If any fellowship of the spirit Looke not euery man on his owne things but euery man also on the things of others It is a foule fault which PAVL taxes in the same chapter vers 21. That all seeke their owne and an high commendation which in the same place hee giues TIMOTHY that he naturally cared for their estate They that are of the Common-wealth of Israel must be no priuate-wealths men They are all bound together by the bond of loue and loue seekes not her owne things Since GOD hath made vs all fellow-partners seeke we euery man the good of another labour wee to prouoke each other to loue and good workes to admonish to instruct to edifie to build vp one another in our holy faith Bee not straight hearted but communicate thy graces vnto others let them haue the benefit thereof Bee not straight handed but communicate thy goods vnto others let the necessities of the Saints haue the comfort thereof What a shame that one fellow-partner should see another want Is thy fellow-partner behinde hand and playes he not the good husband in his spirituall estate Call vpon him aduise him help him and direct him how hee may thriue Especially doe such Ministers transgresse the lawes of this partnership who hide their talent in a napkin and dig it into the earth and returne not the aduantage of it to the common treasury of the Church Their gifts are not their owne but they are the common goods of the Church It is odious to enclose Commons Church-robbery is sacrilegious and infamous How can they escape that infamy that denie Gods Church the benefit and vse of those gifts God hath giuen them for his Churches sake Many speake against Impropriations and iustly but the spight is that in the meane time they marre or at least wrong a good cause with their owne guiltinesse For while they speake against temporall they themselues are guilty of spirituall Impropriations and the world reckons and not amisse that the impropriations of Church-graces is a greater sinne then the impropriation of Church-goods This shewes where the right and best good fellowship Vse 3 is to be found The world wrongs religion when they accuse it to be an enemy to good fellowship There is no such good fellowship in the world as religion teaches Christians they as NAZIANZEN termes them are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right good fellowes There is a supposed good fellowship to which Religion is an enemy indeed because it is an enemy to this holy
stirre vs to thanksgiuing so the feeling of our wants and weaknesses mixed alwayes with those things wherein Gods goodnesse sheweth it selfe must driue vs to prayer Thirdly wee may obserue that PHILEMON Doct. 3 was such an one as ministred to PAVL iust occasion as of Prayer so likewise of Thanksgiuing Wee must labour herein to be like him that others specially Gods Ministers who eyther see vs or heare of vs may haue cause not onely to pray for vs but also to prayse God for vs. Many there are that we haue cause to pray for and that with great griefe that they are so bad But there is small matter for thanksgiuing in them But we should be such that our friends may pray for vs not with griefe but ioy and giuing of thankes vnto God for vs. VERS 5. Hearing of thy loue and faith which thou hast towards the Lord Iesus and towards all Saints BOth the effects of PAVLS loue to PHILEMON Thankesgiuing and Prayer are here both set forth by the cause moouing him both to giue thankes and pray for them for so I vnderstand that in them the Apostle setteth downe as well the cause of his Prayer as of his Thankesgiuing the which is more euident by comparing this place with Coloss 1. 3 4. where the same wordes almost are vsed that are here that Epistle as some not vnprobably thinke written at the same time as it was sent by the same Messengers that this was First then obserue That the greater graces wee Doct. 1 heare any of our Brethren to haue the more feruent Pray for those most whose graces are greatest Prayers ought wee to powre out for them vnto the Lord as appeareth in that place Coloss 1. 3 4. Wee giue thankes to God praying alwayes for you since or after that we once heard of your faith The more grace there is in any the greater must our loue be And the greater our loue is the greater will our desire be for his good Againe the greater grace there is the greater will be Satans spight and malice labouring euen out of that grace to worke disgrace to GOD and his Gospell And therefore the greater cause haue we to double the feruencie of our Prayers for the resisting of Satan Secondly Marke what it is either in others or Doct. 2 in our selues that especially should cause vs to reioyce The cause of Ioy and Thanksgiuing and giue thankes namely sauing and sanctifying Grace Faith Loue c. Many reioyce to see their Children prooue wise wittie wealthie when yet they bee poore enough in Faith and loue But yet there is no matter of ioy in common gifts seuered from sanctification nay there is matter of great griefe for they are not matters of ornament but of deformity rather Wit Wisdome Eloquence c. doe nothing become a wicked man nay they disgrace him rather for that which SALOMON speaketh of beautie in a wicked woman may truely be said of all other common gifts in all both men and women that are vngodly They are in them as the golden Ring in the snowt of a Swine If then wee would haue true matter of reioycing and thankesgiuing let vs not rest contented with common gifts of Nature but let vs put vpon the Earings of Nature the Iewell of Grace then may we haue ioy of our selues and cause to blesse the Name of the Lord. Not but that wee should giue thankes for other common graces but yet first as fruit of these and secondly specially and principally for these accounting one dramme of Faith one graine of Grace farre aboue many pounds of naturall parts thinking our selues more beholding to GOD for that small measure of sanctification which we haue then for all the ornaments of Nature whatsoeuer Therefore spirituall blessings in Christ should so affect vs and so possesse and take vp our minds and meditations that wee may seeme in a holy kind of forgetfulnesse to passe by the pettie inferiour blessings of this life as hauing no leysure almost to thinke of them Thirdly In that PAVL maketh PHILEMONS faith Doct. 3 and loue the matter of his Thanksgiuing and reioycing with him wee learne that much more is faith and loue a iust cause of reioycing to the owner of them Why then should the child of God at any time so hang downe the head and be deiected in mind but that in the middest of his griefe he should reioyce finding in himselfe any measure of true faith Therefore the Apostle willeth vs alwayes to reioyce in the Lord as being neuer destitute of that faith which layeth hold vpon that our Lord Iesus Christ Must the faith of our brethren minister matter of ioy and thanksgiuing and shall not our owne faith much more doe the like Fourthly Marke the occasion of PAVLS thanksgiuing for these graces of God in PHILEMON we cannot reioyce and giue thankes for those blessings we know not PAVL therefore must needes haue knowledge of PHILEMONS faith and loue but how came he to that By the report and relation of faithfull witnesses Hearing of thy faith and loue Here many things are to be noted First See in PAVLS example what is the effect that Doct. 1 the good report which the godly heare of their brethren vseth to worke in their minds Commonly men sucke in their owne prayses with very greedie and thirstie eares but they cannot with patience endure the prayses of others thinking that the prayses of others is a close kind of dispraysing themselues and that so much is taken from them as is giuen vnto another Hence it is that the speech of those that are much in the commendations of others is so tedious troublesome to vs in that thereby we feele our selues stirred vp to wrath fretting enuy and such like distemper of corrupt affections But it is farre The godly heare the good report of their brethren with ioy otherwise with the children of God who haue the circumcised eares of PAVL that not only with patience but with great ioy can heare the commendations of their brethren and vpon the hearing of them breake forth not into fretting and fuming but into a holy lauding of the Name of the Lord. As those Iewes did Gal. 1. 22 23. Away then with that vncircumcised Eare of Enuy that is offended with another mans prayse as an vnpleasing and distastfull obiect Christ called Enuy by the name of an euill Eye Surely we may as well giue it the name of an euill Eare which is no lesse vnwilling to heare then the Eye to see the good of our brother Secondly Obserue that thankes are due to God Doct. 2 not onely for those benefits which he bestoweth on Thanks must be giuen for others vs our selues but on our brethren also And therfore if we pay him not this debt he may iustly charge vs with ingratitude for shall we confesse it our duty to pray for our brethren that they may be enriched with these graces and shall we not thinke
wonderfully am I made namely a new creature in Iesus Christ This must teach vs not to despise the weake ones as no Christians for they are Christians in making though not as yet throughly made The Infant is no lesse a man then he of growne yeeres and withall let vs remember that wee had our time of Conception before we were borne and brought forth Tenthly In PAVLS example setting forth him Doct. 10 whom hee commendeth with the title of a Sonne one conuerted by his Ministerie learne that wee are not indifferently to commend all and euery one but onely Sonnes not Bastards Eleuenthly And when wee doe commend such Doct. 11 as are worthie our commendations learne then in PAVLS example how wee are to commend them not coldly not ceremonially and formally he that asketh faintly and fearefully teacheth to denie but passionately and with affection as here PAVL repeating the same words of entreatie againe I beseech thee I beseech thee for my sonne ONESIMVS So then onely commend the worthie and commend them worthily or not at all Twelfthly If PAVL with such contention and Doct. 12 earnestnesse doth here plead the cause of one poore seruant with what heat of affections and enlargement of Spirit is to be thought he would haue dealt for a whole Church standing in like need of his helpe Wherefore if at any time we shall haue occasion to deale with any in the behalfe of a whole Church let this importunitie of PAVL in ONESIMVS his cause shake out of vs that our maidenly modestie and arowse and quicken our spirits For if we shal deale more remissely in the publike cause of the Church then PAVL dealt in the priuate cause of a poore slaue surely wee may seeme rather dissemblers and preuaricators then petitioners In the end of the Verse the circumstance of the place where he begat ONESIMVS is noted in my bonds And this circumstance addeth weight to the reason for by calling him Sonne hee sufficiently shewed that hee was deare vnto him but adding that he begat him in his bonds he doth not obscurely intimate that he was the best beloued of his sonnes dearer vnto him then the rest For neither doe naturall Parents loue all their children equally their affection vseth to be greater to those whom they haue in their old age as IAACOBS was towards IOSEPH because a good thing the lesse hope wee haue of it the more gratefull it is when we haue it And in old age Parents haue lesse hope of children then before So also had PAVL lesse hope of Spirituall children in the Prison then when he had liberty of preaching the Gospell freely where he listed ONESIMVS then was PAVLS Darling as being then begot of him when by the Aduersaries hee was cast into Prison that he might beget no more First then obserue That Ministers may loue their Doct. 1 sonnes with an vnequall loue they may loue some more then others as Christ did IOHN aboue the rest of the Disciples namely those in whom they behold a more liuely image of Christ and in the begetting of whom they had greater experience of Gods power and mercie then in others Secondly Note That the Spirit of God and the Doct. 2 Word of God is not bound together with the bodies The Spirit and Word are not bound of the Ministers for both these namely the Spirit and Word of God were now effectuall in the Prison for ONESIMVS his conuersion The Aduersaries then must not thinke that the restraining of the Ministers and of the Gospell will proue one worke The Earle of Derbies Accusation in the Parliament House against M. BRADFORD was That he did more hurt so he spake calling good euill by Letters and Conferences in Prison then euer hee did when he was abroad by Preaching Thirdly Note PAVL saying that he begot him in Doct. 3 his Bonds hence it is easie to gather that after by speech had to and fro with him in the Prison he vnderstood in what case he was he presently wrought vpon him to bring him to a sight of his sinne and so to a godly sorrow for it By which example Ministers must learne that it is their dutie not onely in their publike meetings to seeke mens conuersion by their generall preaching to all but if at any time by Gods prouidence they shall light vpon any whom they see miserably to stray out of the wayes of God though it be in priuat places and companies as here PAVL vpon ONESIMVS in the Prison and PHILIP vpon the Eunuch in iourneying they are by all meanes possible no iust cause detaining them to endeuour the conuersion euen of such and to doe the part of a good Samaritane towards them whom they find so dangerously wounded by Sathan For what must we helpe the Asse euen of our enemie couching vnder his burthen and shall we not much more relieue his soule for we are not to thinke that God is so tyed to publike meetings that he cannot elsewhere specially in times of Persecution vse the Ministerie of his Seruant for the effectuall calling of his Elect although I doubt not but ONESIMVS heard PAVL more solemnly preaching in the prison See Acts 28. in the end Fourthly But as all Ministers are greedily to catch Doct. 4 those occasions which God offers for furthering the saluation of their brethren so especially those who being imprisoned are restrained from their publike Preaching that so by this meanes the want of their publike Sermons may in some measure be supplied Now how goodly a thing it is for Ministers euen then when they are poorest to make others rich 2. Cor. 6. 10. and when they are bound and captiue to make others free as here PAVL bestoweth a farre more excellent freedome vpon ONESIMVS then that whereof NEROES Prison had depriued himselfe Fifthly See how God mitigateth the bitternesse Doct. 5 of our afflictions by mixing the sweetnesse of some God sweetens the afflictions of his children comfort therewithall euen as the Physicion sugreth his bitter pilles This is the respect God hath of our weakenesse PAVLS imprisonment could not chuse out be grieuous to the flesh but this griefe was lessened when he saw himselfe bound to be the instrument of vnbinding ONESIMVS chayned with a farre stronger chayne then that which hee was bound withall for the hope of Israels sake This also was a great comfort to IOSEPH being sold that he found such extraordinarie fauor with his Master and when he was in the Prison hee was so specially respected by the Master of the Prison Thus God in Anger remembers Mercy and wee must remember this his Remembrance to our selues thereby to quiet and still our lamenting mindes Euen as otherwhiles also he remembreth Anger in his Mercy for God wil both sawce his Blessings with some Crosse that wee should not be too much lifted vp and hee will sweeten our Crosses with some Comforts that wee should not be too much cast downe VERS 11. In times
most honorable the Apostle of Iesus Christ but reioyceth rather in this stile of the prisoner of Iesus Christ preferring it before the title of his Apostleship not onely by this mention of his imprisonment to raise vp pitie in the mind of PHILEMON and so to make a way for his sute that followeth but also hereby to shew that he iudgeth it a far greater matter and more praise-worthy to suffer for the Truth then to preach the Truth for the gift of suffering is preferred before the gift of beleeuing Philip. 1. 23. much more is it then aboue the gift of preaching which being a gift incident to cast-awayes as to IVDAS must needs giue place to the gift of beleeuing proper and peculiar to the Elect. Good cause haue we therefore with the Apostle to reioyce in our sufferings as being not only the cognizance and liueries of true Christians but also of strong and tall Christians Infants and Babes in Christ haue no strength in their backs to beare the burden of Christs Crosse When therefore wee are called forth into the field it is a signe of some strength and Christian manhood wherewith the Lord hath endued vs. Those Christians therefore which haue rest giuen them when many of their Brethren are exercised vnder the Crosse must be so farre from censuring and condemning them in regard of their afflictions that rather they are to conceiue a more honorable opinion of them as being such to whom the Lord hath giuen more strength of grace then to themselues Againe in our sufferings for Christ here is further matter of ioy That the Lord doth vs a special credit in them in that he maketh vs witnesses of his glorious Truth to the whole world In this regard Acts 5. the Apostles being scourged reioyced in that they were counted worthy to suffer any thing for Christ In these and many other respects hauing so great cause of cheerfulnesse in the Crosse let vs according to PAVLS example in this place in a holy kind and manner bragge and boast of them thinking the markes of our Lord Iesus which wee beare about in our bodies Gal. 6. 17. to be no greater deformities to vs then wounds and a disfigured face with the losse of eye or nose are to the valiant Souldier who hauing gotten them fighting in defence of his Countrie accounteth them speciall ornaments witnesses of his valour and manhood Lastly we are to obserue in PAVLS example the Doct. 5 dutie of all the Ministers namely to make good Ministers must be ready to make good their preaching by the prison their preaching by the prison if need be their sayings by their sufferings O base is that libertie yea baser then the basest bondage which is got by flinching from that Truth which wee haue preached and professed True it is that all Christians by vertue of their calling are called to suffering Matth. 16. 24 and 1. Pet. 2. 21. Vnto this are yee called for Christ hath suffered for you he was our prisoner and captiue for our sakes why then should any thinke much to be his prisoner who suffered for vs the losse of libertie and life too But the Ministers in more speciall sort euen by vertue of their ministerie are called to these sufferings Coloss 1. 24. PAVL hauing said that he suffered afflictions for the Churches sake in the 25. Verse addeth as giuing a reason thereof Whereof I am the Minister So 2. Tim. 2. 3. Thou therefore as a good Souldier a good Minister suffer affliction The reason hereof is plaine Euery Minister is the Churches seruant and the end of his ministerie is to build vp the Church in the truth of the Gospel which he cannot doe vnlesse being called thereto he be ready to seale the Truth euen with his bloud If hee will not thus abet and iustifie his owne Doctrine he giueth cause to the Church to doubt whether that be the Truth which he hath taught yea in truth he destroyes that which hee hath built and vndoes all that hee had done formerly But of this point more afterwards Thus much of the first person writing the principall writer PAVL The second and inferior writer is TIMOTHEVS described by the title of PAVLS brother We are not to thinke that TIMOTHY had any hand at all in the writing of this same Epistle but onely because a force vnited is the stronger PAVL takes him into the society of this Petition to PHILEMON together with himselfe So that TIMOTHY did only consent to this Petition of PAVL hee did not helpe him in the penning of it nor no man else onely the holy Ghost This example of TIMOTHY willingly ioyning with PAVL in this so Christian a businesse must teach vs without any sticking freely and frankly to lend our helpe to any that shall demand it for the furtherance of any good and honest cause TIMOTHYES stile here is PAVLS brother Elsewhere he calleth him his sonne as hauing conuerted him here his brother in regard of the communion of the same office with himselfe in preaching the Word Thereby teaching vs how louingly affected each to others the Ministers of the Word should bee whereof more afterward These be the persons writing The persons written to follow First the principall whom this letter more specially concernes the Gouernours of ONESIMVS First his Master PHILEMON Secondly his Mistris APPHIA PHILEMON is described first by the adiunct of PAVLS loue our beloued secondly by his calling our fellow-worker First hee is called beloued an argument that hee was one that loued God Otherwise that of IEHV spoken to IEHOSAPHAT might haue beene applyed to PAVL Wouldest thou loue them that hate the Lord Let vs learne by PAVLS example to haue our hearts inlarged in all true Christian loue towards the children of God Secondly hee is called PAVLS fellow-worker Whence it may probably be gathered that this PHILEMON was a Minister of the Word Though it cannot be denyed but that this title may be giuen not only to men but euen to women themselues as to PRISCILLA Rom. 16. 3. for all Christians are fellow-labourers in seeking GODS glorie and the common good of the Church Though yet in that place PAVL seemeth to respect in that title some speciall seruice which AQVILA and PRISCILLA had done for him Therefore BEZA well translates it My helpers for so the word ioyned with a Genitiue case is oftentimes taken But yet most properly this title belongeth to those that are of the same speciall calling with our selues I will not stand here to shew that the office of a Minister is a worke and that the Minister must be a labourer not a loyterer though I feare there be a number of idle bellies now adayes who may well call one another fellow-loyterers but rather I obserue First the humilitie of PAVL who though an Apostle in the highest degree of the ministerie Ephes Doct. 4. 11. 1. Cor. 12 28. yet disdayneth not to mate and yoke Humility of Ministers himselfe not only
with the Euangelist TIMOTHY an inferior degree but euen with an ordinary Pastor PHILEMON who was yet of a lower place then TIMOTHY How sweetly doth hee practise his owne precept Rom. 12. Make your selues equall with them of the lower sort whereas now many are so farre from this that they euen scorne and disdayne their equals making an inequality where God hath made a paritie well is it if those that are a great deale their betters may haue the account of equals The Apostle saith When I was as a child I spake as a child and euery way behaued my selfe thereafter familiarly conuersing with my fellowes But many nowadayes though in truth but children yet disdaynfully cast off the company and familiarity of children climbing higher and vndecently placing themselues in the ranke of tall and perfect men Art thou a Pastor speake and doe as a Pastor to thy fellow-Pastors and not as though thou wert an Apostle or Euangelist PAVL an Apostle equals with himselfe an ordinary Pastor and now behold a great difference Ordinary Pastors doe not only equall themselues with but euen aduance themselues aboue Apostles and Euangelists taking more vpon them then euen they did Secondly I obserue the cause of PAVLS loue to PHILEMON by the coniunction of these two things together beloued and fellow-worker The latter is the cause of the former therefore was PHILEMON beloued of PAVL because his fellow-worker in the ministerie Note then that those that are ioyned together Doct. in the same Calling ought in this regard more Those that are ioyned in vocation should be ioyned in affection dearely to loue one another True it is that the generall calling of a Christian should be a sufficient bond to knit together in true loue the hearts of all Christians But when to this bond there commeth a second of our speciall callings our hearts should be more firmely and fastly knit together that so it might appeare that when our hearts shall be linked together by the bond of nature or Christian and speciall calling that a threefold cord is not easily broken But where shall wee find this sweet coniunction of beloued and fellow-worker In the most men the Prouerbe is verified Figulus figulo inuidet One Potter enuies another But farre be this enuy from al Christians of what calling soeuer specially of the Ministerie The Ministers must loue together as Brethren and with one heart and hand giue themselues to the Lords businesse Farre bee from them the mind of the Monopolists that they should goe about to ingrosse the Word of God to themselues nay rather with MOSES let them wish that all Gods people were Prophets Christ taught his Disciples who themselues were Labourers in his Haruest to pray the Lord to send foorth Labourers into his Haruest Matth. 9. The second principall partie to whom PAVL more specially writes is the other head of the Family APPHIA PHILEMONS wife who hath the same title of beloued giuen her with her husband VERS 2. And to our beloued APPHIA c. HEre first obserue that the wife is the Doct. 1 husbands companion in the gouernement The wife is the husbands companion in the gouernment of the Family of the Family and for the ordering of domesticall affaires Therefore PAVL writes not only to PHILEMON but also to APPHIA iudging her consent necessary for the entertainment of ONESIMVS into the Family PAVL did not thinke it fit for the husband to take a seruant into the family against his wiues consent And this is the reason why APPHIA though a woman is set before ARCHIPPVS not onely a man but a Minister because shee had more to doe in this matter being a Mistris in the family then he who as it may not vnprobably bee coniectured boorded only with them Whereas if he had only put in her name for remembrance sake or for salutation then doubtlesse he would haue set ARCHIPPVS before her Howsoeuer then the husband hath the highest place of authoritie in the house yet hee must acknowledge his wife giuen him of God an assistant and fellow-helper in gouernement and therefore not denie her that priuiledge and right which God hath giuen her See Prouerbs 31. vers 27. 1. Tim. 5. 14. PAVL calling APPHIA beloued as well as PHILEMON sheweth vs thereby that they were a holy and religious couple both of them fearing God A great blessing of God to his children when they shall be thus equally yoked so that the Church shall haue cause to acknowledge them both and to loue them both This blessing of God as it is great so rare and seldome seene many DAVIDS are vnequally yoked with mocking MICHALS and many ABIGALS with naughtie and niggardly NABALS This no doubt made BATHSHEBA seeing daily experience hereof in her owne time to crie out Who shall find a vertuous woman If then PHILEMON and APPHIA meete together let them both blesse God each for other Lastly let vs learne by PAVLS example to loue the graces of God in whomsoeuer as well in women as in men Hee cals not onely PHILEMON beloued but APPHIA also Yea by how much the infirmitie of that sexe is naturally greater then in the other by so much should Gods grace be more tenderly and louingly respected Thus much of those parties to whom principally PAVL writes Those whom these his Letters lesse respect follow First ARCHIPPVS of whom mention is made Col. 4. He was one of the Ministers of that Church and as it seemeth dwelt with PHILEMON Therefore PAVL writes also vnto him concerning this priuate businesse as being next to the Gouernours of the House a principall member therein in regard of his calling He therefore by that credit and authoritie which he had with PHILEMON and APPHIA might much further this cause This ARCHIPPVS is set forth by the title of PAVLS Fellow-souldier that is by a Metaphor a fellow-Minister Here then wee see that Ministers are compared Doct. to Souldiers Let vs see then wherein this resemblance Ministers are Souldiers stands A Minister therefore is a Souldier 1. in the Field 1. in the Field 2. in the Garrison first in the Field two wayes 1. in Conflict 2. in Victorie First in Warring and Conflicting and that specially 1. in Conflict with 3. enemies 1. Satans temptations with three enemies first with Sathans Temptations Matth. 4. 1. As soone as euer Christ was installed into the Office of his Doctorship he was led by the Spirit into the Wildernesse to encounter hand to hand with this enemie For how shall he be able to relieue the tempted who himselfe is wholly vnexperienced in temptations It is therefore worthily said That Prayer Reading Meditation and Temptations make a Diuine Therefore PAVL 2. Cor. 12. 7. was buffeted by this enemie Secondly With Persecutions 2. TIM 2. 3. Suffer 2. Persecutions Affliction as a good Souldier of Iesus Christ. The Ministers being principall Souldiers euen the Standerd-bearers in this Spirituall Armie Sathan will most fiercely rage
Fathers the Chariots and Horsemen of Israel Thus much of the first person whom this Epistle lesse concernes viz. ARCHIPPVS The second followes in these words And the Church that is in thy house HEre some vnderstand that Company of the Christians that vpon the Sabbath met together for diuine seruice in PHILEMONS house for in those times they had not the libertie of publike meetings but I like their interpretation better who thinke that in these words PAVL more specially meant PHILEMONS owne Family But why should PAVL write to them what had Obiect they to doe with this matter Cannot a Master take a seruant into the Family but hee must call his seruants to counsell this were to make them quarter-masters with himselfe First PAVL knew well enough that whatsoeuer Answ he wrote being penned by the instinct of the Spirit was for the profit and benefit of the whole Church and euery member thereof though written by him to some one particular man or Church Therefore he might well inscribe these his Letters euen to the seruants of PHILEMON that they also together with their Master might reape some good by the reading of them Hence PAVL willeth the Colossians that that Epistle which hee wrote to them should be read in the Church of the Laodiceans And PETER telleth the Iewes 2. Pet. 3. that that which PAVL had written to the Romanes Rom. 2. concerning the long suffering of God hee wrote to them As our beloued brother PAVL wrote to you Secondly another cause may bee this PAVL knew that it was a matter of no small moment for fellow-seruants to be well affected each to other If therefore that former euill opinion which they had iustly conceiued of ONESIMVS did still continue in their minds this Epistle read of them would make them to be of another mind Otherwise the other seruants seeing ONESIMVS a thiefe and fugitiue in fauour with their Master as well if not more then themselues might take it indignely as the prodigals elder brother did the intertaynment which his father gaue him Luk. 16. What saith he Thou neuer didst halfe so much for me that haue liued honestly with thee at home as thou hast done now for this riotous Spend-thrift that hath consumed thy goods vpon whores So. in like manner might the mouthes of PHILEMONS other seruants be opened against him Wee haue beene faithfull seruants vnto thee thus long and neuer broke out into any misdemeanour and yet loe thou preferrest before vs this pilfering Purloyner that hath stolne thy goods and runne away from thee But this Letter of PAVL would not onely stop their mouthes thus opening themselues against PHILEMON but also open both their hearts and mouthes to entertayne and embrace ONESIMVS with all courtesie and kindnes and to performe mutuall duties towards him as to their fellow-seruant hereby it may appeare how carefull PAVL was that the peace should not be broken in one Family How much more studious ought we to be of the publike peace of the whole Church euen pursuing after it in case it flie from vs But here chiefly we are to obserue that PHILEMONS Family hath this honorable name of the Church giuen vnto it Which argueth as the commendable care of PHILEMON in the gouernment of his Family so likewise the Religion and godlinesse of the whole Family Hence then wee learne what kind of Families Doct. Christians should haue namely such as might be little kind of Churches in the which there should Christians Families should be little Churches be that sweet order and comelinesse that in them we may see a liuely image and representation of the Church How may a Family come to deserue this title Quest For this purpose many things are required Answ whereof some are common to all in the Family others proper to some Common to all are these two points First if we 1. A platforme of houshold gouernment would haue our Families Churches then we that are members in Families must labour to become true members of the Church for a company of profane men is not the house of God but a Den and Dungeon of Theeues Adulterers Atheists conspiring together against God The which yet is not so to be vnderstood as if the name of a Church could not be attributed to a Family in which there are some not members of the Church for euen in the Church it selfe there are some in it that are not of it ADAMS house Genes 4. is called the face of God in which CAIN a castaway was borne and brought vp for euery denomination is from the worthier part We call the commixtion of Water and Wine by the name of Wine though haply there be more Water Wherefore if there shall be but two righteous persons found in a Family we will afford it the honor of this name But how much more then may that Family challenge the name of a Church in the which there shall not be so much as one Canaanite and vncircumcised person In which all the members of the Family shine most brightly as Gemmes and Diamonds to the great grace of the whole Family Let therefore euery one of a Family be desirous the house he dwels in should be Bethel Gods house bring one stone to the making of this spirituall house that so hee may bee able to say This house is a holy edifice and I am one of the liuing stones that helpe to the making of it so This is that which DAVID prayeth for in the behalfe of the posteritie of the Israelites that they might be Corner-stones polished and grauen to make a Princely Palace for howsoeuer that houses may be Gods Temple in which there are many vnpolished stones vnfit for the making of GODS Temple yet they as much as in them is depraue it of this honorable stile Neither doth any part of this holy praise of the Church of God in a Family belong to thee who being in the Family art a member of the Church malignant A spot thou art and blot in the Family and being an vngrauen and vncarued stone marrest the grace of the whole building for the grace of a building is a sweet vniformitie and agreeablenesse of one part with another But this vniformitie is quite spoiled by this deformitie who being no other kind of stone then thou wast in the quarry canst not sort nor sute with those stones which the art and skilfull finger of the holy Ghost hath formed and fashioned aright hath fined and fitted to be liuing stones to make a spirituall Temple It is a goodly sight to see a long traine of men all in one liuery but one among them of another liuery dashes all the sightlinesse So the goodly sight that otherwise would be in this building is exceedingly disgraced when these mis-shapen and vnfashioned stones are ioyned with the most artificiall stones whereon God himselfe hath bestowed his most exquisite workmanship If then euery soule in the Family will be one of these stones the Family
your wisdome c. so all the prayse is giuen wholly to God whereas before it was wholly deriued from God to man and so God was defrauded and defeated of his right Not that it is vnlawfull to prayse men endued with the graces and gifts of Gods Spirit nay it is a dutie we owe vnto them but it must be performed in that wise sort that God in the first place be praysed for by this meanes we shall both in our selues take away suspition of flatterie and in our brother commended suspition of pride And this is the speciall difference betwixt Christian encouragement and flatterie The former hath respect to Gods glorie and the good of the partie encouraged who hearing God praysed for his gifts is taught not to swell in a conceit of his owne worthinesse but to referre all to the glorie of God The latter regardeth neyther but as it robbeth God of his glorie and transferreth it to the instrument so it driueth the man flattered vpon the Rocks of Pride Ambition Vaine-glorie and there often to make shipwracke of a good conscience Secondly The Title that PAVL giueth God in this his Thanksgiuing My God Here obserue these two points First The priuiledge of euery true Christian Doct. 1 Hee hath a peculiaritie and speciall proprietie in The priuiledge of a true Christian God That looke as a man may say of his Inheritance his House and Lands These be mine so hee may as truely say of God God is mine I am righted and interessed in him This priuiledge is conferred vpon vs in the Couenant of Grace which runnes in this tenor I will be thy God and thou shalt be one of my people Wee assenting to the Condition of this Couenant to become Gods God forthwith becomes ours so that we may now lay claime to him as our owne hee hauing made ouer himselfe to vs by Couenant Hence it is that the Apostle sayth Rom. 5. 11. Wee glorie or boast of God namely as of our owne being bound to vs as the Husband to the Wife by the Couenant of Marriage Looke then as the Husband is not his owne but the proper possession of his Wife so God is now no longer his owne as it were but the peculiar possession of his Saints This is a Doctrine of great comfort That though thou hast not House Lands Mony Friends to call thine yet there is a God in Heauen whom thou mayest call thine who being thy portion and possession thou mayest ioyfully sing with DAVID Psal 16. The lines are falne to mee in a goodly ground I haue a faire Heritage But this belongeth not to the wicked because the Couenant is not made with them by reason they agree not to the Condition of becomming Gods people Therefore Psal 50. God sayth to the wicked What hast thou to doe to take my Name in thy mouth to brag of me as thy God since thou hatest to be reformed Secondly The nature of true iustifying faith Doct. 2 which is to apply God in speciall to the Beleeuer True faith doth not onely beleeue that God is the God of his Elect in generall but that hee is his God in speciall as PAVL here sayth My God And Christ on the Crosse My Lord My God Christ presently answered THOMAS Because thou hast seene thou hast beleeued Here then is true faith when with PAVL Galat. 2. 2. we can say Christ hath loued me hath giuen himselfe for me This is more then an hypocrite and a temporarie professor can doe The second effect whereby PAVL declareth his loue towards them is his dayly praying for them Making mention of you alwayes in my prayers First in my priuate prayers First euen in our priuate and solitarie prayers Doct. 1 we must be mindfull of our Brethren Many there In our Prayers we must be mindfull of others are that in priuate Prayer not at all Others though they doe sometime pray priuately by themselues yet then onely they pray for themselues And so their priuate Prayers are too too priuate priuate not onely in regard of the place where but also in regard of the Spirit by which they are conceiued they come from a priuate spirit regarding themselues onely and not touched with a feeling of the want of others Saint PAVL writes not to any Church or particular man but hee tells them hee made mention of them in his Prayers And we are to thinke that hee did no lesse for many others that hee neuer wrote to Had he not the Spirit of loue it would haue beene tedious vnto him to haue rehearsed so many names For we are not to imagine that this mention was onely in generall vnder the name of Gods Church for so hee prayed for those whose faith he neuer heard of But most commonly hee makes this to be the cause of those prayers which he sayes he daily offered for those he writes vnto The hearing of their faith and loue as here in this place Let vs therefore according to this example of Saint PAVL euen by name remember our Christian friends in our prayers knowing that the performance of this dutie is one speciall part of the communion of Saints Secondly obserue That PAVL did pray euen for those for whom hee gaue thanks from whence Doct. 2 it followeth That there is no man so perfect that hee hath need only to giue thanks for that good hee hath receiued and not to aske some good thing he wanteth Vnto thanksgiuing therefore for our selues or Thanksgiuing and Petition must goe together others Petition must be annexed both for the continuance and increase of that good wee giue thanks for And to speake the truth thanksgiuing doth necessarily carry vs to Petition for in that wee giue thanks to God for any blessing wee acknowledge him to be the Author thereof then also the Continuer and Encreaser and therefore to haue power to decrease and take it away When therefore we consider of those good things which wee or others haue and thereby in the ioy of our soules are prouoked to the praysing of Gods name we must then withall consider and meditate thus with our selues This or that grace God hath begun in me and I am wholly beholding to him for it But vnlesse his grace follow mee to preserue that which hee hath begun I shall lose all for he it is that worketh both to will and to doe Thus must wee reioyce with trembling and giue thanks with prayer tempering the ioy of our thanksgiuing with the Christian feare of Prayer And most true it is that he which feeleth most ioy in the fruition of any blessing is most fearfull of losing it And therefore in his feare of losing it vnto that thanksgiuing which his ioy caused hee will adioyne earnest Prayer for the continuance of it Wee must not then be like the Pharise in the Gospell who onely giueth thanks but thinking himselfe full and perfect and complete asketh nothing But as the feeling of Gods goodnesse must
our selues equally bound to giue thanks to God when he hath heard our prayers This is a rule Whatsoeuer we pray for the same when it shall be granted are we to giue thankes for Psal 50. 15. Againe in the diuers dispensation of graces Gods glorie which wee are bound to redeeme euen with our owne liues is exceedingly set forth And how can I the sonne of God behold the glory of my heauenly Father and not haue my heart resoluing and melting it selfe with ioy Moreouer we are to know that the blessing of our Brethren by vertue of that neere coniunction wee are knit together in are ours wee haue a speciall right and interest in them This is that Communion in the which those words mine and thine must not bee heard My gifts are thine and thine are mine in regard of the profit and emolument of them The eye in the naturall bodie seeth not for it selfe but for the whole bodie Hence PAVL 1. Cor. 3. saith to the Corinthians All things are yours euen the most excellent gifts of the Apostles They might lay claime to them as being by God appointed for their benefit When then we behold a more plentifull blessing in another then in our selues let vs then thinke with our selues how we haue our part therein how God therein hath prouided for our good And therefore in enuying thy Brother Gods bountie and liberalitie thou doest withall vnnaturally enuie thy selfe thine owne good that is inclosed in those gifts of thy Brother So much PAVL by his practice here sheweth This is the most speciall ground of driuing away enuie and stirring vp ioy in vs in the beholding of any good thing in our Brother namely to consider that we haue our part therein Is there any man so foolish to enuie his neighbour a more plentifull Crop of Corne then he himselfe hath in his owne Field if so be that he shall haue a share in his neighbours Crop Nay rather he would be glad because the more his neighbour hath the greater will his profit be And surely it is very strange Who is it that would take it heauily that a piece of Money should be put into another mans hands so he shall haue as much gaine by it as he in whose hands it is Will he not rather be glad that he is rid of so great a trouble and freed from so great a feare which the charge of the Mony would haue brought vpon him for he shall haue an equall diuident in the gaine with him in whose custodie it is in the meane time being free from the negotiating and of feare lest the Mony miscarrying hee be made to make it good The case is the same here The encrease that comes of the gifts of thy brother is as well thine as his If the principall sustaine any danger he must look to that thou art not to be accountable for his negligence and vnskilfulnesse I but thou wilt say Herein is my brother aduanced aboue me in that he is so be trusted with so many Talents God doth not me the like honor O foole doth this grieue thee Thou lookest vpon the honor but seest not the burden annexed for to whom much is committed of him shall much be exacted and when he is called to his account if he be found either idle or vnfaithfull the greater wil his iudgement be Therefore think with thy selfe thus If the Lord had made me steward of those gifts haply I might haue fayled in the skilfull and faithfull imployment of them So in the end there should haue beene a heauie reckoning for me Gods dealing is both therefore wise and mercifull towards me If these Talents had beene in my hands they might haue perished without any aduantage to God my selfe or the Church Now then how wise is God to put them into the hands of a more skilfull husband that can employ and vse them better then I should and yeeld a greater encrease of profit euen to my owne selfe then I my selfe could haue done if I my selfe haue had the husbanding of them in my owne hands For it is most certaine that many men would not haue halfe that benefit of the gifts of God being in their owne keeping which they haue now being conferred vpon others As the foot if it should haue the power of seeing which is in the eye it could make nothing that vse of it which it doth now whilest it is in the eye Here then is a further cause of Thanksgiuing for the blessings of God vpon our brethren not only that we haue benefit by them but more benefit oftentimes then if we had them our selues in our owne possession Wherefore that common prouerbe is to be left which we vse when we see any good blessing hath befalne our brother O such a one may thanke God It is true But why doest thou lay that dutie wholly vpon him exempt thy selfe Mayest thou not thanke God too to whom the Lord is beneficiall in thy brother The oyntment powred on AARONS head though first of all in greater quantity it lighted vpon the next parts the beard the shoulders c. yet from them it descended to the nethermost Vestments So the graces of our Head Christ though first they come to those that are the most eminent members in his body yet they rest not in them but from them they drop and distill downe vpon the inferior members and that in farre greater measure then if they had flowne immediatly from the Head to them Wherefore as in Confession we are bound to lament and bewaile the sinnes of our brethren as our owne so likewise in Thanksgiuing to reioyce in their blessings euen as if they were our owne Thirdly If in PAVLS example others are bound to giue thanks for our graces then it is our part who Doct. 3 through Gods mercies are possessed of any of his graces so to vse them that we may minister iust cause to our brethren to giue thanks for them For many there are very richly endowed with varietie of graces that yet abusing and peruerting them to the hurt of the Church or not vsing them at all but lapping them vp in a Napkin and burying them in the bowels of the Earth giue occasion rather of griefe then of thanksgiuing But they should remember that they are no Lords or Proprietaries of their Gifts that they may say with him in the Gospell Are they not our owne may we not do with our owne what we list No they must know as DANIEL very ingenuously confessed concerning the Gift of Prophecie before NEBVCHADNEZAR Dan. 2. 32. that they haue receiued them for the Church whose seruants and debtors they are And therefore if wee shall not communicate our gifts to the Church and people of God they will complaine of vs to God and complaine of vs of iniustice in with-holding the good from the owners thereof contrarie to SALOMONS Precept Prou. 3. 27. Fourthly PAVL saying that he heard of the Faith Doct.
doe it not without further adoe we count him worthy to smart for his folly But here God dealing with vs by his Ministers so pathetically to turne and reconcile our selues vnto him the profit is solely our owne wee only shall haue the commoditie of this reconciliation and not God who could as sufficiently glorifie himselfe in our euerlasting confusion Our hearts therefore must relent and be ouercome by this kindnesse of God so sweetly and gently calling and alluring vs vnto himselfe Obserue further in PAVLS example that sometimes Doct. we are to yeeld of our right neither alwayes Sometimes we must yeeld of our right may we doe those things which of themselues are lawfull and indifferent It is a weake argument This is lawfull in it selfe therefore it is lawfull for me In it selfe it was lawfull to eate of things sacrificed to Idols and yet in the case of scandall the Apostle forbids the Corinthians to eate of them 1. Cor. 8. It is lawfull in it selfe for a Minister to receiue maintenance from his flocke but it was not lawfull for PAVL preaching at Corinth 1. Cor. 9. For then he had abused his libertie Vers 18. And hindred the Gospell Vers 12. and so consequently sinned The case is alike in the vse of our Christian libertie in things indifferent as meate drinke apparell sport recreation It is a point of Christian wisedome to consider not only what is lawfull but also what is expedient and profitable not only what is lawfull in generall but also in speciall what is lawfull for mee and thee for if the vse of our libertie be a stumbling blocke at which our Brethren may fall and hurt themselues we must then bridle and restrayne it Here then is condemned the tenacitie and temeritie of some in the vse of that libertie which the Word hath graunted them in things indifferent Their tenacitie that they hold their owne stifly and will not let goe the least part of their right though the glorie of God and good of their Brethren doe earnestly craue and begge it at their hands Their temeritie not onely that they themselues rush venturously vpon all things that in themselues are lawfull not considering with themselues whether in regard of some circumstances it may not be vnlawfull for them what inconuenience may ensue what hurt may also arise to the Gospell but also censure and condemne others who kept backe by Christian wisedome and charitie dare not runne with them to the same excessiue vse of their libertie Let them remember that PAVL in this place hauing much libertie of commanding yet chose rather to intreat Obserue thirdly what it is that will make a Christian Doct. abridge himselfe sometimes of the vse of his Loue makes a man abridge himselfe of his libertie libertie namely the loue of God and our Bretheren For loues sake I rather beseech thee For this is reckoned among the properties of loue by the Apostle That it seeketh not her owne 1. Cor. 13. but his whom it loueth If Gods glorie and the Churches good be deare vnto vs wee will not vse our libertie to the full in those things which may hinder and hurt both If therefore thou wouldest obtayne so much of thy selfe as to remit and giue in somthing of thy right to God and thy Brethren first it is necessary that thy heart be inflamed with a zealous affection both towards Gods glorie and the Churches good This conuinceth many of small loue to their Brethren that will not moderate their libertie no not in those things which they see necessarily will bring in the ruine of the Church The Papists also are here confuted who would make this departing from our right for Gods glorie and the Churches good to be a worke of supererogation For this is their iudgement of PAVLS preaching gratis and diuers such like examples in the Scriptures If the works of Charitie be aboue the Law then also are these works to the which the Law of Charitie bindeth vs aboue the Law for it is loue which makes vs yeeld And I hope the Law commands vs to loue God with all our heart and our Neighbour as our selfe Thus much for the first speciall illustration of the Proposition of this Petition namely of his act of praying The second followeth namely of the person praying PAVL himselfe I pray thee described first by his age being as I am PAVL aged secondly from his imprisonment which he maketh a greater matter then his age and now also a prisoner of Iesus Christ both these are here brought in to adde further weight to his petition and to stirre vp the affections of PHILEMON First That he vrgeth his yeeres as a matter that Doct. 1 should make PHILEMON more respect this his Reuerence due to age suit we learne that speciall reuerence is due to this age God vnder the Law prouided for this that there should be more then ordinarie regard had of the aged but specially in the Ministerie for after they began to be in yeeres he would haue them eased of the burthen of their Ministerie and yet double honour to be giuen to them both of reuerence and of maintenance Now if the white head and siluer haires of a Minister suing for another should procure authoritie vnto him in his suit and mooues the affections of those he sues vnto how much more then suing for himselfe And questionlesse there cannot be a spectacle of greater compassion then an aged Minister gray-headed in the Seruice of God and the Church being in distresse Age sayes SALOMON is a Crowne of Glory being found in the way of righteousnesse If in any way of righteousnesse much more in the way of the Ministerie righteously and faithfully discharged Such then that are like PAVL in the Ministerie or in any other Calling that haue spent their time painfully and profitably may with honestie vrge their age pleading for themselues and others But the old man that hath liued vainly and vnprofitably all his youth and hath alwayes beene a burden of the Earth is an vncomely sight For old age is an honour in it selfe yea a part of Gods Image who is the Ancient of Dayes And honour sayes SALOMON becomes not a foole To such old men their honour is turned into shame Their gray haires are rather ashes of shame and humiliation then a Crowne of glory Secondly Vrging his imprisonment as another Doct. 2 matter and that of greater weight then the former Ministers to be regarded the more for their afflictions wherefore he should be respected in this fuit he teacheth vs that the afflictions of Gods Ministers are so farre from being any iust cause to make vs lesse to reuerence them that for them they are more respectiuely to be vsed and honourably to be conceiued of Many Ministers enioying peace and libertie and flourishing in the Pulpit haue beene much flocked after and greatly regarded as IOHN BAPTIST but when once they haue beene clapt vp in Prison then they
that he might haue ministred to me secondly PHILEMONS in thy stead PHILEMON by this meanes had beene freed of a burden which he was bound to vndergoe namely ministring to PAVL The second thing in his Answer is the setting downe of the true cause why he sent him in the 14. Verse But without thy mind I would doe nothing He was ignorant of PHILEMONS mind and so hee might haue kept and vsed his seruant against his liking The which hee sheweth would not haue beene well by the commoditie that thence would haue ensued The benefit of ONESIMVS ministring would haue beene forced and not free where hee implyes thus much That if he were willing to send him back he was not against it yea he would rather haue it so then he should be hardly dealt with at home For the first part of this Answer from thence we learne First With how fast a glue Christians hearts are Doct 1 fastened one to another that they cannot be seuered The vnion of Christian hearts without great sence of griefe and if it were possible they would enioy alwayes the bodily presence each of other liuing and dying together But more especially is this affection betwixt Ministers and the true members of the Church specially those whom they haue conuerted by their Ministerie See this affection in PAVL towards the Romans 1. 10 11. and Thessalonians 1. Thess 2. and Galat. 4. 20. A iust rebuke to such Non-residents that haue not this affection to their Flockes that doe willingly diuorce themselues from them comming onely amongst them sometimes to reape the fruits of the Earth and not those fruits whereof PAVL speaketh Rom. 1. 10. the reaping whereof was that which made him so desirous to see the Romans And as Ministers are thus affected to their people so the people to them See the example of the Ephesians Acts 20. towards PAVL and of LIDIA Acts 16. Of the Demoniacke Luk. 8. 38. And of whole Multitudes Luk. 4. 42. toward our Sauiour of ELISHA to ELIAS readie to be rapt vp and many such like But many in these dayes are rather like the Gadarens louing the Ministers roome better then their companie Secondly From the end whereby PAVL was Doct. 2 moued to desire ONESIMVS companie with him still That he might minister to me in thy stead in the Bonds of the Gospell We learne that it is the dutie of euerie one of vs both in our owne persons and in those that belong vnto vs to be helpefull to the afflicted members of Christ specially for the Truth A verie strong Reason whereof the Apostle layeth downe calling his Bonds the Bonds of the Gospell in a most elegant kind of speech not so much by a Metonymie of the Cause as I take it because the Gospell procured him those Bonds but to signifie a further matter vnto vs namely that in him the Gospell it selfe in a manner was bound though not in it selfe For like a Mightie SAMSON it will breake all Bonds whatsoeuer and the Word of God cannot be bound 2. Timoth. 3. yet in the endeuour of the Aduersaries Therefore let vs not thinke when a Minister of the Gospell is cast into Prison for any Truth of the Gospell that it is onely the Ministers owne Cause nay it is the common Cause of the Church for through his sides they strike at the Gospell it selfe which is to be respected of vs all And therefore if wee be wanting to him wee forsake the Gospell and so Christ himselfe who one day will say vnto vs I was in Prison and yee visited me not For the second part of his Answer in the foureteenth Verse thence we learne First That the authoritie of Masters ouer their Doct. seruants and so by like proportion of Kings ouer Religion abolishes not ciuill gouernment their subiects is not taken away by Christian Religion but still remaines in force confirmed rather then any thing impaired ONESIMVS his conuersion to the Faith gaue him no manumission and libertie from his Masters seruice PAVL here plainly acknowledgeth that PHILEMON was specially interested in ONESIMVS and therefore not knowing his mind hee would not retaine him and the benefit of ONESIMVS his ministring to him is called PHILEMONS That thy benefit might not be c. Seruants then and all inferiors must learne still to acknowledge their Superiours and Gouernours and not vnder the pretence of Religion to shake off that yoke which God hath layed vpon them and which in truth Religion fasteneth most surely vpon them If before Religion Master and Seruant Prince and People were out of ioynt Religion comming sets them in and establisheth both the King in his Throne and the Master of a priuate Family in that his authoritie ouer his Household This was a Doctrine that many seruants in the Apostles dayes could not well brooke alledging That if their Masters were Infidels then it was not fit that they who are Christians should serue such being in regard of their Christian calling aboue them and if they were beleeuers then they were their equalls The Anabaptists likewise at this day oppose this Doctrine who would haue the Gospel crie downe all Ciuill Policie But here we plainely see the distinction betweene Master and Seruant yea such a Seruant as is a Bondslaue whose life is in the hands of his Master to be confirmed and surely euen this kind of Bondage may still stand being vsed with Mercie and Moderation Arguments may be these First If we looke to the first originall it will not seeme vnreasonable Now the first originall was the sauing of those whom they subdued in the Warres Whence comes the Latine word Servus quia in bello seruatus because he was preserued in the Warre taken captiue and his life spared Now that such mens seruice and subiection may be in a farre lower degree then other Seruants who onely we hire for Money may very well stand with equitie Secondly The Iewes being captiued and become NEBVCHADNEZZARS slaues are commanded by God to quiet themselues in that state and willingly to subiect themselues to the Lordship of the Babylonians Thirdly ABRAHAM had such in his house Genes 17. and the Iewes were permitted to haue such Leuit. 25. 45. Fourthly The Apostles in their Epistles impose subiection vpon Seruants most of them then being Bondslaues see 1. Cor. 7. 21. Art thou called being a Bondman Care not for it but euery man abide in that calling wherein he was called But many things are obiected to the contrarie First That in the same place 1. Cor. 7. Be not seruants Obiect of men That is in regard of Conscience which knoweth Answ no other Lord then Christ but not otherwise Secondly Bondage is a fruit of Sinne from Obiect which we are freed that are in Christ Sicknesse Death and all temporall punishments Answ still remaine which also are fruits of Sinne. But as in them so likewise in Bondage the Curse is taken away to Gods children Thirdly Euery man was made to
of Israel and to bee without God in the world But when once we come to haue fellowship in one and the same Common-wealth of the Communion of Saints then thorough Christ wee haue accesse by one spirit vnto the father euen vnto one and the same father 2. They haue one common mother the Church Gal. 4. 26. Ierusalem which is aboue is free which is the mother of vs all So are they fellow-brethren both by fathers and mothers side Fitly therefore are these two articles ioyned together I beleeue in the holy Catholique Church the Communion of Saints By vertue of the Communion of Saints wee challenge a freedome in that holy incorporation 3. They haue one common elder brother IESVS CHRIST Heb. 2. 11. For which cause he is not ashamed to call them brethren This Communion stands not onely in a brotherhood among themselues but in a common brotherhood betweene CHRIST and the faithfull As the head is not onely the head of the shoulders but of the feet of the leggs and all other parts of the body They haue all one cōmon head 4. They haue all one common inheritance So that this partnership and fellowship doth not onely make them brothers but heerein it goes further for many brethren haue common parents a common elder brother but not the inheritance common their common elder brother makes that proper and peculiar to himselfe But heere there is a communion in the inheritance it being alike common to euery one Hence the faithfull are called fellow-heires Ephes 3. 6. and Fellow-citizens with the Saints and of the houshold of GOD Ephes 2. 19. And IOHN writes himselfe a brother of the Churches and a companion or co-partner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Kingdome of IESVS CHRIST Apoc. 1. 9. Hence in CHRIST neither bond nor free c. but hee hath made vs all Kings and Preists to God his father Apoc. 1. 6. Hence IVDE calls it the Common saluation Iude 3. The Saints of God haue all communion in one and the same saluation and Kingdome of God So PETER speakes of himselfe I a witnesse and a partaker 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of glory 1 Pet. 3. 1. 5. They haue all one common profession of the same faith Therefore howeuer faith in regard of the beleeuers application is proper and particular yet in regard of the profession thereof it is called the common faith Tit. 1. 4. To Titus mine owne sonne after the common faith This is that fellowship PAVL mentions Philip. 1. 5. your fellowship in the Gospell Their fellowship stood as in other things so in the common beleeuing receiuing and professing the Gospell Thus are they fellow-beleeuers and fellow-professours 6. They haue all the same ordinances of Gods worship in common and haue a ioynt fellowship and communion in the vse and exercise of them fellow-hearers of the same Word and Gospell Hence that phrase of the fellowship of the Mystery Ephes 3. 9. fellow-partners and fellow-partakers of the same Sacraments Hence the Supper called the Communion The cup of blessing which we blesse is it not the Communion of the bloud of Christ The bread which we breake is it not the Communion of the body of Cbrist 1 Cor. 10. 16. and see the reason vers 17. for we being many are one bread and one body for wee are all partakers of that one bread The Ministers and their Ministry is not their owne nor any mans peculiar goods but the common goods of the Saints in which they are all fellow-partners It was a misse in the Corinthians when they sayd I am Pauls and I am Apollos I am Cephas 1 Cor. 1. they are as farre awry that say PAVL is mine APOLLOS mine CEPHAS mine for all things are yours whether Paul or Apollos or Cephas c. all are yours and you are Christs and Christ is Gods There are but three Lords of all things GOD CHRIST and the Saints and these subordinate each to other So then PAVL and APOLLOS and the Ministers and Ministry of the Gospell the Word and Sacraments are the common goods of the whole Church in which all the Saints are fellow-partners 7. They haue the prayers each of other in common Therefore our Sauiour teaches vs to pray Our father Giue vs this day our daily bread forgiue vs our trespasses Teaching vs an exercise of this fellowship in prayer we are bound to pray for others therfore others haue a partnership in our prayers Heerein is the poorest and meanest Saint of God happy that as he hath the benefit of Christs intercession in heauen so hath he also the benefit of the prayers of all Gods Saints on earth 8. They haue the graces and gifts each of other in common In Grace there is not this meum and tuum we haue no grace hut by vertue of this communion wee are bound to communicate it and to make it common to others what gifts wee receiue others haue a right in them 2 Cor. 1. 11. the gift bestowed on vs for many As once of goods Acts 4. 32. so euer of grace none must say of the grace hee possesses that it is his owne Conduits are not any ones proper goods but are common to the whole towne And PAVL sayes of the Philippians Philip. 1. 7. That they were all partakers or fellow-partners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his grace All the graces and gifts that any haue they are but the Church-stocke and part of their treasury in which the whole Church hath a partnership Graces who euer is berusted with the keeping of them are Church-goods in which all the Saints are fellow-partners 9. They haue a partnership in their affliction so that one Christian suffers not without the fellowship of another as the members of the same body haue all communion in the same greefe If one member suffer all suffer with it 1 Cor. 12. 26. Remember those that are in bonds as though yee were bound with them and them which suffer aduersity as being your selues of the body They haue as well a partnership in the crowne of thornes as in the crowne of glory as well in the sufferings as in the Kingdome of CHRIST Reuel 1. 9. I Iohn who am also your brother and companion or co-partner in tribulation and in the Kingdome and patience of Iesus Christ This partnership in afflictions stands both in a fellow-feeling and a fellow-suffering both are ioyned together Heb. 10. 33. 34. Partly whilest yee became companions or partners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with them that were so vsed Now marke wherein they shewed themselues partners with those that were so hardly vsed in afflictions For yee had compassion on mee in my bonds there is a fellow-feeling and tooke ioyfully the spoyling of your goods there is a fellow-suffering Hence vers 23. of this Epistle calls EPAPHRAS his fellow-prisoner fellow-prisoner not in regard of place but of cause and affection yea so neere is this partnership that in regard of their fellow-feeling each in others crosses euen
of the debt That is in these words Put that on mine account I Paul haue written it with mine owne hand I will repay it He vndertakes it by giuing him a bill of his hand If there were no remedy but satisfaction must be made though yet hee hoped for a remission then hee vndertakes for him hee will bee his surety and make the debt his owne It is not vnlawfull for one man to become surety Doct. 1 for another It is a worke of mercy and a worke Suretiship lawfull but with cautions which not onely may be done but sometimes must be done So IVDAH became surety to his father for BENIAMIN Gen. 43. 9. I will bee surety for him of mine hand shalt thou require him So the good Samaritan vndertooke and became surety for the wounded man Luk. 10. 35. And Heb. 7. 22. CHRIST became our Surety Had it beene vnlawfull though PAVL hoped for remission yet would he haue abstained from all appearance of euill and would not haue engaged himselfe for ONESIMVS It is a poynt indeed in which men may miscarry on both hands both by an ouer great forwardnesse to wrong themselues and an ouer great backwardnesse in helping others Heere therefore wee must remember some cautions in the practise of this poynt For true charity is alwayes guided by the wisdome of God to walke betweene credulity and suspicion so as neither to wrong a mans selfe nor yet others in the neglect of any duty of loue The cautions to be obserued therefore are in regard 1. Of the person for whom we are bound 2. Of the person to whom we are bound 3. Of the person himselfe that is bound and becomes surety 1. For the person for whom we are sureties we must be sure he be no stranger to vs. Pro. 11. 15. Hee that becomes surety for a stranger shall be sore broken but he that hates suretiship namely rash suretiship for strangers is sure Prou. 20. 16. Take his garment that is surety for a stranger Therefore is it worth our nothing to see how SALOMON ioynes those two verses together Prou. 27. 12. 13. a prudent man sees euen the plague and danger of rash suretiship and hides himselfe by a wise refusall whereas going on rashly are punished with the losse of their garments and goods It is therefore requisite heere to remember these cautions 1. That wee know him that hee bee not a stranger in regard of our knowledge of his person for though hee may bee one happily for whom a man may safely vndertake yet is it neither wisdome nor discretion for a man to be so ouer officious to be bound for he knowes not whom 2. That we know his condition meanes and ability whether his sufficiency bee such as may free and secure a man from such snares and nets as suretiship brings commonly with it 3. That we know him to be one religious of the houshold of faith that makes conscience of his dealings one whose fidelity and integrity may plead for him A mans neighbour must bee a stranger in this case if so bee hee bee a stranger from the Common-wealth of Israel It were no strange thing if such an one should giue thee the slip and leaue thee in the lurch It were strange being a stranger if hee should deale otherwise 4. That wee know the reason and cause of his neede of our suretiship If his necessities haue been brought vpon him by the immediate hand of GOD for the causes of GOD and the Church without his owne carelesnesse negligence in his calling or vaine wasting of his substance then heere is place for this duty some other things following being answerable otherwise if intemperancy negligence haue beene the causes then let the same hand bring him out that brought him into debt 2. For the person to whom wee are bound and become surety Surely it were to bee wished that so neere as could bee he might not also bee a stranger which SALOMON seemes to caution Prou. 6. 1. for thy neighbour to a stranger For howsoeuer the surety is so to make his account that be the creditor what he will bee good or bad that hee is to see the debt payd yet it is a great deale better to fall into the hands of a PHILEMON then of NABAL of a religious then a rigorous person It being alwayes to be presumed that the conscience of the same commandement which made the one vpon good grounds to become surety will also mooue the other vpon the same grounds to shew pitty either in remitting part of the debt or at least in forbearing the rigorous exaction of the whole at once and in giuing the longer day of payment For surely so much doth that speech seeme to import Prou. 20. 16. Take his garment that is surety for a stranger that is if a man bee so silly and so rash to bee a surety for one hee knowes not or knowes to be a vile person and that by vile courses hath brought himselfe into necessity neuer spare such an one let him abide the smart of it and learne to pledge honester men Therefore it followes on the contrary Take not his garment that is surety for one that is no stranger but vpon iust and lawfull grounds in pitty and commiseration of a poore Saint became his surety Take not his garment doe not exact the full but beare thou part of the burden and help thou also to releeue that poore man for whom the other is become surety 3. For a mans selfe that is to become surety First be not ouer hasty to thrust thy selfe in be not to forward to offer thy selfe Prou. 17. 18. A man voyd of vnderstanding strikes hands and becomes surety before his friend that is before his friend desires and seekes for it Heerein is more hast then good speed Secondly when thou vndertakest and becommest surety for another let it bee for no more then thou art willing and well able to part withall A man is not bound to plucke a thorne out of another mans foot to put it into his owne Thou must loue thy neighbor as thy self but not better then thy self to raise him with thine owne ruine Euery surety that vndertakes for another makes the debt his owne and hee stands in conscience charged withall This is cleere Gen. 44. 32. 33. Doubtlesse thy seruant became surety for the childe to my father and sayd If I bring him not vnto thee againe then will I beare the blame vnto my father for euer Now therefore I pray thee let thy seruant bide for the childe as a seruant to my Lord and let the childe goe vp with his brethren This would bee well thought vpon by such as are sureties before they become bound Now then consider what is the summe tell it out in ready money and looke well on it and bethinke thy selfe whether thou art able to part with it whether will it not breake thy backe cracke thine estate vndoe thy children and make thy life