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
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
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
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
4 and Loue of PHILEMON plainly sheweth that there were some that related reported them to him By whose example we must learne to haue a speciall respect of the good name of our brother being alwaies ready as occasion shal serue to speake of those good things that are in others that so their names as it were being sented perfumed with this oyntment may haue a most sweet fragrant odor in all places But where is the man that will thus labor to vphold the credit of his brother that will acknowledge Gods graces in him in all places and at all times and will not rather with some one infirmitie ouerwhelme whatsoeuer is prayse-worthie in him Fifthly Obserue Gods prouidence recompencing Doct. 5 Faith with fame and good name when Faith shall A good report the recompence of Religion open our hearts and mouthes to extoll Gods name God will open our brethrens yea sometimes our enemies mouthes to extoll ours Heb. 11. 3. By this namely Faith our Elders obtained a good report This was the meanes whereby they became so famous What maruell then if thou hast an ill name when thou hast an ill conscience Naughty faith and fame crackt credit and conscience commonly goe together The vse of oyntments among the Ancients was especially in their Feasts Then may wee looke for God to come drench vs with the precious Oyntment of a good Name when wee are keeping the Feast of a good Conscience If we would serue God with a good Conscience by faith purged from dead Workes then should wee find that God who seeth our Faith and good Conscience in secret would reward vs with credit and estimation openly Thus much generally concerning the cause and matter of PAVLS praying vnto and praysing God viz. the hearing of Gods graces in PHILEMON Now more particularly let vs consider what these Graces are There are two set downe here by name first the Loue secondly the Faith of PHILEMON Both these Graces are set forth by their Obiects whereabout they are conuersant Which thou hast towards our Lord Iesus and all Saints Both these Obiects belong in common to Loue the former onely to Faith By Faith onely we apprehend Christ and vnite our selues to him but by Loue we apprehend and vnite our selues both to Christ and our fellow-members Thus then is the meaning of the words and thus they are to be construed Hearing of thy Faith and Loue thy Faith which thou hast in our Lord Iesus and thy Loue which thou hast both to our Lord Iesus and all Saints The Rhemists therefore erre by this place confirming that confidence which they teach vs to repose in the merites of the Saints whereas it is manifest by the seuenth Verse that the Apostle speaketh not of the dead but of liuing Saints Here then two points specially are to be considered First these two vertues Loue and Faith Secondly their obiects towards the Lord Iesus and all Saints First for the Vertues the first place is here giuen to Loue though both in nature and excellency it comes behind Faith as the Effect the Cause the Daughter the Mother Gal. 5. 1. Tim. 1. 6. Therefore else-where Faith is set before as Coloss 1. 6. 1. Thessal 1. 3. But nothing is more vsuall in the Scriptures then to giue the former place vnto the effect as being more obuious to our senses then the cause By Faith vnderstand iustifying Faith which only is able to bring forth true Loue either to God or man and by Loue as the Apostle sheweth not only loue to God but also to man Here obserue First the distinction of these graces of Faith and Doct. 1 Loue. They are named distinctly as two Vertues 1. Cor. 13. in the end There remayne these three Faith Hope and Charitie This obseruation will not seeme idle if we consider the Doctrine of the Papists concerning faith viz. that there is a two fold Faith one informed and a second formed and that by Charitie They make Charitie the forme the life and soule of Faith which if it were so then Faith and Loue are not to be distinguished but confounded Neither could the Apostle say These three but These two remain Neither could Charitie be preferred before Faith in respect of long durance for the forme of a thing is the thing it selfe and therefore as long as the forme lasts so long the thing it selfe continueth Secondly the coniunction of these two Graces Doct. 2 for howsoeuer they are to be distinguished yet not Faith and Loue are distinguished not diuided to be diuided Wheresoeuer true Faith is there necessarily Loue both to God and our Brethren will follow for though Faith be alone in iustification yet not in the iustified As the eye though alone in seeing yet not in him that seeth but ioyned with the eares nose and many other members of the body Faith therefore is a fruitfull Mother of many daughters and Loue is the first-borne of them Faith though it be in regard of God a Begger alwayes holding out the hand to receiue and crying Giue giue yet in regard of those in whom it dwelleth it is like a Soueraigne Lord and King and hath as a King his Officers vnder him and among the rest Loue his Almner to distribute and disperse those treasures which it selfe hath receiued from the Lord. And first of all our loue towards God proceedeth Our loue to God proceeds from Faith from Faith which apprehending Gods loue to vs enflameth our affections againe with the loue of God The bearnes of Gods loue lightning vpon our hearts reflect backe vpon God himselfe by the Vertue of our Faith The loue of Christ saith the Apostle namely being apprehended by our Faith constrayneth vs. An example whereof we haue in MARY MAGDALEN whose Faith beleeuing that much was forgiuen her caused and constrayned her to loue much Luk. 7. 1. This plainly conuinceth the Faith of many to be Vse nothing but vaine presumption because their loue to God is so luke-warme Thou mockest thy owne soule O thou vaine man whose disobedience though it testifie to thy face that thou hatest GOD wilt yet be bragging of the strength and assurance of thy Faith wee see when men haue without our desert beene extraordinarily kind vnto vs how wee are affected therewith neuer satisfying our affections toward them Is it likely then that thou art perswaded of that infinite loue of God in Christ and hast the eye of Faith to see the height the depth the bredth and length thereof how thou being a slaue of Satan fettered with the chaines of darknesse in Hell wast rescued and loosed by the death of his owne Son when yet thou ceasest not most shamefully to dishonour this God by a wicked and vngodly conuersation So if thou haddest once felt the loue of God shed abroad into thy heart and diddest beleeue that God had done so much for thee as thou sayest Oh then how zealously wouldest thou loue the Lord declaring the
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
7. 9. It is great ioy to good hearts to see others orderly and constant in holy seruices Coloss 2. 5. reioycing and beholding your order and the stedfastnesse of your faith in Christ To all these particulars are we bound therfore because we are bound to reioyce not only our owne but the hearts of all GODS people Heere particularly it bindes people to obey those that haue the ouersight of them that they may doe it with ioy and not with greefe Heb. 13. 17. It binds children to be wise and gracious For the father of the righteous shall greatly reioyce and hee that begets a wise childe shall haue ioy of him Prou. 23. 24. and my sonne if thine heart be wise mine heart shall reioyce euen mine Prou. 23. 15. Thus should children doe that which might reioyce the hearts of their parents people that which might the hearts of their Ministers and one Christian that which might reioyce another But farre are they from this that rather Minister Vse cause of greefe both to all in generall and especially to such to whom neerer bonds haue obliged them How many by their coldnesse deadnesse inordinate and scandalous walking doe greeue the hearts of GODS people That complaint of EZEKIEL against the false Prophets of his time Ezek. 13. 22. That they made the hearts of the righteous sad may be truly taken vp against many priuate people who by forsaking their first loue and returning to their first sins and by carelesse vnconscionable courses causing the Gospell to bee euill spoken of doe greeue and make sad the hearts of all good people Wee must not greeue the good spirit of GOD Ephes 4. 30. wee greeue him not onely then when we greeue him in our selues but when we greeue others in whom the spirit of GOD is so are greeuers of the spirit when we greeue the spirits of the righteous Might but this one thing bee thought vpon it would be a good stay in time of temptation Am not I bound to refresh the bowells of GODS Saints and shall I pierce their bowells Am I not bound to reioyce their hearts and shall I now giue my selfe liberty in these follies which will sad their soules If thou regardest not thine owne peace yet regard their ioy Or if thou wilt not reioyce yet doe not greeue them or if thou wilt not ioy them ioy not theirs and thine owne enemies They were wicked ones that greeued the hart of DAVID Psa 119. 158. I beheld the transgressions and was greeued because they kept not thy word It best becomes such persons to greeue GODS Saints No lesse culpable in this kinde are many people in the sadding of the Pastors heart not onely by their non-proficiency and vnfruitfulnesse but by their obstinacies and crosse carriages when on set purpose they will doe such things as they know will greeue their Ministers PAVL glories of his Thessalonians that they were the crowne of his reioycing 1 Thess 3. 19. these are also crownes not of reioycing but crownes of thornes which peirce the heads yea the hearts of their faithfull Ministers PAVL here vrges PHILEMON to do the thing hee requested because it would reioyce him these will doe the cleane contrary things to those they required because they know it will bee matter of greefe and vexation and take more delight in ripping vp and rending then in refreshing their Ministers bowels Learne what should be the speciall ground of our Doct. 2 ioy in others PAVL desires PHILEMON to gratifie him in this businesse that he might haue ioy of him in his obedience Nothing should more ioy our hearts then the spirituall good of our brethren But of this before v. 7. Refresh my bowells The same petition in another phrase Refresh my bowells that is refresh mee and doe this kindnesse to me howeuer it may also be applied to ONESIMVS as before v. 12. ONESIMVS being his owne bowels in receiuing ONESIMVS hee shall refresh his bowels But I rather take the former to be the true sense See what great comfort and content Ministers Doct. receiue in obedience and subiection to their doctrine Peoples obedience how great a refreshment to Ministers It is as their meat and drinke Meats and drinks doe not more refresh and content the hungry and thirsty mans bowels then the obedience of people refreshes the hearts of Gods ministers Great is the labour of the ministery full of sore toyle and paines but yet all the paine is swallowed vp with that ioy peoples obedience yeelds My meat is to doe my fathers will Ioh. 4. It is meat and drinke to good hearts not onely to doe but also to teach the will of GOD. But when they teach it and see others thereby brought also to doe it this goes as a refreshing oyle into their bowells Me thinks this might somewhat mooue people to yeeld obedience to the Ministry of the word Many would often seeme to pity vs and doe acknowledge the toile of this Ministeriall businesse Doest thou pity the Minister indeede Doth it pity thee to see his wearinesse and how his spirits and strength are spent out of thy pity then refresh his bowells Refresh him with thine obedience This will reuiue him after all his wearinesse this will put life and vigor and spirits afresh into him againe when hee shall see his labour well bestowed The ioy in the successe of their labours fills them with more spirits then the labours of their body spent Then is the Ministry a wearisome worke indeede when after a great deale of sore labour a man hath no recreation or refreshment but is more wearied and tyed with the sight of mens hardnesse then with the hardnesse of the labour The onely cordiall and sweet refectiue after the wearisome worke of the Ministry is the successe of our labours Why then will men deale thus vnkindely with vs thus hardly and cruelly with vs to denie vs our refreshings after our labours why deale men worse with vs then ordinary seruants yea then their beasts Thy beast after his day-labour wherewith hee is wearied and tired hee shall haue his bait and lodging to refresh him and wilt thou not vse thy Minister as kindely as thy beast pity his great paines and wearinesse and recreate and refresh him with thine obedience Many when they see the labour of the Ministry would giue ease to the paines therof with that speech of PETERS to our Sauiour in another case Matth. 16. Master pitie thy selfe what neede you take so great paines But to let passe that answer giuen to PETER fitly suiting with their counsell Thou sauourest not the things that be of God but those that be of men wee desire them to pity and refresh vs by their taking of more profit and not to bee pitied or refreshed by our owne taking lesse paines Their profit would ease and refresh vs against all our paines This was CHRYSOSTOMES refreshment after his paines Propterea non Ad pop hom 9. sentio docendi