Two Treatises

BEfore we come to the words, we will a little consider of the argument of this Epistle, and of some general instructions there arising. ONESIMUS, a naughty servant, running away from his master PHILEMON, lights upon PAUL, by whose means and ministry he being converted, is returned back to his Master, with this letter of PAUL, in his behalf written to his Master, for pardoning him his former misdemeanor, and receiving him into favor again.

This Epistle is of another nature then any other written either by PAUL, or any of the other Apostles, for though sometimes they write to someone particular person, as this our Apostle to TIMOTHY and TITVS, and JOHN, to GAIVS and the elect LADY: yet even then they write of matters concerning the whole Church and the common salvation, as IVDE speaketh, Jude 3.

But here as the person is but a particular man, so the matter is a personal matter proper to PHILEMON and his family, concerning the entertaynement of a fugitive servant into his family and favor again. One would think this were too low and mean an argument for the Spirit of GOD to handle. But yet questionless, PAUL was as well moved by the instinct, and assisted with the powerful presence of the Holy Ghost, in the writing of this, as any other of his Epistles, as (besides the common consent of the Church) by the holy, heavenly, and gracious Character of speech, agreeable to his other Epistles may easily appear. Observe therefore,

How hereby the Lord would confirm our faith in the truth and certainty of other parts of Scripture; for if even this Epistle written to one man of a private matter, respecting his own family, were yet written by the inspiration of the Spirit of Truth, how much more may we ascertain our selves, that other books, treating of higher matters, were not penned by the will of man, but indicted by the Spirit of God himself. If when PAUL writes to PHILEMON of the receiving of a poor slave, the Spirit of God leadeth his hand in writing, how much more when he writeth to whole Churches of Christ and our Redemption by him, of Faith, Repentance, Justification, and such like mysteries.

Secondly. As hereby our assurance of the infallible Truth of the Scriptures is confirmed, so likewise of God's Providence, and watchful care in the preservation of them whole, without any loss to this present day. Some are of opinion that whole Books of Scripture are lost; and among the rest some of S. PAUL'S Epistles, written to whole Churches, as to Corinth, Laodicea, &c. But this little Epistle riseth up as a great witness against them: for if the providence of God hath extended it self to the lesser, how much more to the greater? It is the argument of our Savior, Matth. 6. God, by his providence clotheth the grass of the field, how much more will he do the like to men, to his own Elect? Are not they of much greater value then Lilies? So here by like proportion, was not the Epistle to the Corinthians, if there ever were such a one lost, of greater worth then this to PHILEMON? Whereof yet, not the least jot, or tittle, hath miscarried, though in regard of the object, and comparatively in respect of others, it may seem a mean Epistle, (for otherwise indeed nothing of the Spirits inditing is to be counted mean.) How much more then would the Lord by the eye of his providence have watched over other Epistles and Books, handling matters of greater moment and consequence? If any part of the Canon should be lost, one would think, in regard of that special care which God hath of his Churches good, it should be that which might best be spared, as not being of so necessary use as the rest. Now, howsoever every parcel of the Canon, and so this Epistle be of singular use, yet we cannot imagine how an Epistle or Book of a more inferior argument, less respecting the whole body of the Church, should have been framed by the motion of God's Spirit. What a folly then is it for us to imagine that God's eye, being vigilant and watchful in looking to Books of less use, should be so heavy and drowsy, when Books of greater use should have been preserved? As though he that is careful for the safe custody of common pieces of silver, would be negligent in looking to some rare or rich Jewel, or precious stone. We may then by this small Epistle, written of so small a matter and yet remaining, more then probably gather, that either there were no such Books ever written, as they say are lost, or else if there were, that they were not Canonical.

This doctrine of the Canon entirely preserved, S. PAUL plainly confirmeth, Rom. 15. saying, Whatsoever was written, was written for our learning. Now if some of the Canon be lost, what learning can we possibly gather out of it? Besides, in these Books we have, we want nothing, as in many books of the Heathen, which are maimed and imperfect, sometimes without head, sometimes without tail, the iniquity of the times dealing with them as the King of Ammon with DAVIDS Ambassadors. But here is no such clipping or curtayling of the Scriptures, here be no libri 〈 in non-Latin alphabet 〉 . Here comes in no Desunt per pauca. Desiderantur nonnulla. Those books we have, we have whole and entire, no one sentence, no one piece of a sentence is wanting. Now how is it likely that that God who would not suffer the least tittle to be blotted out of these Books we have, would yet suffer whole Books to be razed out at once out of the number of the Canon? What, hath the providence of GOD less respected his own Books then the Paynims? whereof though many be gone, yet not without some relics and fragments still remaining. But here, Time which was more favorable to their books, nibbling upon them, and as a Moth consuming them by little and little, here a piece, and there a piece, deals far more unmercifully with the Scriptures, as a Lyon crushing them in pieces at the first, with a wide gaping throat, as an open sepulcher devouring and swallowing down in great gobs, whole books at once: In so much that the least footsteps of them are not to be seen. I dwell the longer in this point, because it is of such singular use and comfort.

For first, this care of God in preserving his Word, [Use 1] setteth out and commendeth unto us his care for the preservation of his Church, which is upheld and maintained by this Word. Wherefore so long as we see God's providence so carefully watching over the Scriptures, we may put our selves in assured hope that he will never fail nor forsake his Church. If he meant to do so, to what end should the Scripture serve? There is no use of them out of the Church, for the benefit of the Church, doubtless, are they kept, not for Turks and Cannibals. As long then as we see the Word of GOD continuing, so long may we assure our selves, that God will still continue a remnant at the least of his Church, and a holy Seed, which shall be fed and fatted with this wholesome food, whereof at the first it was made.

And as this doctrine is comfortable to the whole [ 2] Church in general, so likewise to every member thereof in special, who here-hence have this gracious and sweet Meditation yielded unto them. What, hath GOD been so careful to keep his Word written with ink in Parchment, so pure, so perfect: notwithstanding the endeavours of Satan to mayme and mangle, yea to corrupt and adulterate it? O then, will he not much more, having written his Law in our hearts, by the finger of his own Spirit, maintain this his own handy-work and writing, against all the dashes, blots, and blurs, which Satan and our own corruption make continually to deform, yea and if it were possible, wholly to deface and raze out this holy writing? If the Word of God printed in books, after the same manner that the word of men is, could never yet be obliterated, much more then shall the same Word, after a wonderful and extraordinary manner, printed and stamped in the fleshly tables of our hearts, retain there his form and figure forever, as being written with an indelible Character.

Thirdly, The holy Ghost, both first of all exciting, and stirring PAUL to the writing of this Epistle for ONESIMUS, as also guiding and governing of him in the writing of it, we may observe the great honor that was done to this poor servant now repenting and becoming the servant, yea the freeman of Christ. The holy Ghost himself writes a letter in his behalf to his Master, for it was not so much PAUL'S doing as the Spirits. PAUL wrote, but the Spirit indicted. If we can get the Kings letter to some that may do us good, we think it a great favor, and our selves much honored. What a honor was this then for ONESIMUS, to have the great King of Heaven and Earth to set his holy Secretary, PAUL, on work in writing, and his own Majesty in inditing this letter for him? This teacheth us that the Lord is no respecter of persons, but that according to his promise he will honor them that honor him, be they never so base and dishonorable in the world, even bond-slaves, as this ONESIMUS was.

As on the contrary, he will bring shame and reproach upon them, who fear not to dishonor him, though never so honorable outwardly in the Word. What then, though thou art small and despised, though thou hast but the low degree of a servant, be not discomfited, even so was ONESIMUS, yet honoring the Lord by his unfeigned repentance, see how the Lord honors him, taking the pains himself to write this Epistle for him, and thereby eternizing his memory to all posterities. Many great and mighty Monarchs are dead and rotten, and their names are dead with them; it is not so much as known, whether there were such men on the earth; in whom is verified that of the Psalmist, Psal. 37. 35, 36. But ONESIMUS, a base slave, hath a name of eternal, and that most happy memory, given him: So that wheresoever this Epistle shall come, this which the Holy Ghost hath done for him, shall be spoken of, for a memorial of him.

The like, through God's gracious providence, hath befallen many other poor ones in this world: as, the Woman that poured the Ointment on Christ, RAHAB, SIMON of Cyrene, & diverse others; who though otherwise ignoble and obscure, yet are now true Canonized Saints indeed, having their names registered and recorded in God's own holy Canon. Whereas, according to that of the Psalmist, Princes themselves have had contempt poured upon them, contemning God, and have been quite forgotten, forgetting the Lord. Thus the Lord knoweth how to depress and debase the lofty and lordly, yea, even to dis-robe and vnthrone Kings, and to cast them down upon the dunghill; and on the contrary, to exalt and advance base beggars and bondslaves, and that even from the Dungeon and dunghill of Darkness and Obscuritie, to the Scepter oftentimes, and Chair of Estate, as HANNA sweetly singeth, 1. Sam. 2. 8. that so the righteous seeing these so just and righteous, so wise and merciful works of God's providence, might rejoice, and all iniquity might stop her mouth.

Fourthly, in this example of PAUL, writing by divine inspiration of this so mean and abject an object, we may further learn, That there is no matter so base, or vile, in the speaking or writing whereof, a Christian man may not bewray the inward grace and sanctification of his heart. For so here PAUL writing to PHILEMON, not of Justification, not of Predestination, or any such profound mystery, but only of a poor vassal and bondslave, yet see how presently he mounteth up into the very Heavens! So, that howsoever this Epistle, in regard of the matter, seem to creep on the ground, yet in regard of the manner of handling it, it may seem with the wings of the Eagle, to soar up aloft, almost attaining the height, the might, and majesty of his other Epistles. Though we now are not to look for such a measure of the Spirit, as PAUL had in writing and speaking, yet we in our measure must labor, according to this president given us in this place, to speak and write holily and graciously even of common and trivial matters. For they are deceived, who think, that it is for Preachers only in their preaching, thus to speak; or if it belong to others, only then, when they are occasioned to speak of matters of Religion. No; gracious speech is not to be pent up in so narrow a room, as the Pulpit, it is not to be confined within so strait bounds, as matters of salvation. But the Precept of the Apostle is general, Let your speech (of what matter soever it treateth) be always seasoned with the salt of Grace, Col. 4. 6. Yea, as in meats, the more subject they be to putrifaction, the more need they have of powdering; so in the matters of speech, the readier we be in vulgar and ordinary matters to forget our selves, the more need have we the more thoroughly to season them with this holy Salt. And as in the members of our body, those parts which are most uncomely, have the greater comeliness of apparel put upon them, 1. Cor. 12. 23. So in the objects of our speech, the meaner, the baser they be, the more need have they, that this their nakedness should be covered with the glorious garment of gracious speech. Why then should we be ashamed of the Language of Canaan in our common talk? Why should not the good man, out of the good treasury of his heart, bring forth sweet and savory speech, even then when he communeth of common and ordinary matters? Doth not everyone, of what Nation soever he is, Dutch, French, or English, by his Dialect bewray his Country, always alike, whatsoever the subject of his speech be? Why then should not we as well approve the celestial Canaan to be our Country, by the spiritual propriety of speech which that Country hath? They then that are ashamed of this Language in their communication, of this style in their writing, show plainly, that they are not Citizens of the heavenly Jerusalem. But if PAUL'S letter, written of a domestical business, be Scripture, why should any be ashamed to grace and garnish their letters of the same kind with the holy phrases of the Scripture? Yet many are so far from this, that even then, when they speak or write of points of Religion, they do it so vnsauourily and so vngraciously, as that the unsoundness of their rotten hearts is thereby manifestly laid open. PAUL setteth a grace and a gloze upon base matters, by his holy character of speech; these men pollute and profane things, in themselves glorious and excellent, touching them with the base language of their uncircumcised lips, of their impure and miry mouths.

Fifthly, by S. PAUL'S divine handling this so low [ 5] a subject, we may easily see what to judge of those Epistles, which, as it is pretended, were written by this our Apostle to SENECA. The truth is, they are bastards and counterfeits, S. PAUL will not own them for his: They have his name indeed, but not the least dram or drop of his Spirit; they savor not of his Apostolical gravity and majesty, which shineth even in this, the least of all his Epistles. In those forged Epistles, far higher matters are spoken of; but alas, how coldly, how dryly, and poorly! yet here behold a poor petty matter set forth with that pithinesse and powerfulness of speech, as is admirable. Now, is there any likelihood, that PAUL should be so far unlike himself, in a low matter to fly aloft, and in high and lofty ones to creep on the ground? To put life into things almost dead in themselves, quickening them with the warmth and spirits of his speech, and to take life from things in themselves full of life, cooling them with an ycie and frozen manner of handling?

Sixthly, observe in this Epistle, occasioned by ONESIMUS his running away from his Master, the wonderful wisdom, power, and mercy of GOD, drawing light out of darkness, turning the sins of men to the advantage of his Church. The whole Church of GOD reapeth benefit by ONESIMUS his flight; for unless he had run away, she had never enjoyed this excellent Epistle, containing so many singular instructions. As therefore that Father called ADAMS fall a happy fall, in regard of the happy consequences thereof to the elect, so in the same respect may we call this flight of ONESIMUS, a happy flight.

Thus much in general from the occasion and argument of this Epistle, being a part of the holy Canon.

Now to the words in particular. In this first Verse is contained the inscription of the Epistle: In which are set down, First, the persons writing, which are two: first, the principal, PAUL, &c. secondly, less principal, and TIMOTHY, &c. Secondly, the persons written unto, which also are two: first, those whom this Epistle more specially concerns, PHILEMON and APPHIA, Governors of the Family: secondly, those whom it less concerned; first, ARCHIPPVS, a Soiourner, as it is probable, in the House; secondly, the rest of the Family.

To begin with the first Verse; The persons writing: first, the principal Writer is described, first, by his proper Name, PAUL, secondly, by his Condition, A Prisoner; and this his condition of restraint from the cause of it, A Prisoner of JESUS CHRIST.

First, for his Name, PAUL, see CALVIN on Rom. 1. to whose opinion, thinking it was given him upon his infranchisement into the City of Rome, I willingly subscribe. Secondly, his Condition, wherein now he was when he wrote this Epistle. A prisoner of Jesus Christ; not that Christ cast him into prison: no, in this sense he was NEROES prisoner, and not Christ's. But his meaning is, that for Christ's sake, that is, for preaching and maintaining of his Gospel he was imprisoned. This imprisonment is that which LUKE mentioned, Acts 20.

First then observe, that this Epistle came out of [Doct. 1] the prison. PAUL wrote it being in bonds, whereby it appeareth that the prison is so far from imprisoning and streightning the Spirit and Word of God in the hearts of his children, that rather it enlargeth them. See what an excellent Epistle PAUL writes in the prison. So likewise did he many others besides this, as to the Galatians, Ephesians, Colossians, Philippians, two to TIMOTHY, all most sweet and heavenly Epistles, written by the inspiration of the Spirit.

The Spirit therefore was PAUL'S Companion in the prison, and so is he to all God's children that are prisoners of Jesus Christ, then renewing his former acquaintance with them, and in more special sort communicating himself unto them, whereby it cometh to pass, that at such times, and in such estates, they are more fit for holy duties then in any other. Then pray they more feelingly and fervently, Rom. 8. then also as here we see writ, they exhort more powerfully and passionately, as me thinketh, in those Epistles, which PAUL wrote in the prison, there seemeth a greater measure of holy zeal and fervent affections then in any other. So that though in none of these Epistles, he had made any mention of his imprisonment, yet the observing Reader might easily have said, These Epistles smell of the prison, as he said of the elaborate Oration of the Orator, that it smelled of the candle. O happy prison, that brought forth such Epistles! Let us not then be afraid of the prison, for there the Spirit will meet us. Let us not be afraid of those which can indeed imprison the body and bind it: but the Word of God they cannot bind, that came to IEREMIE again and again in the prison-house, Jer. 33. 1. The holy Spirit of God they cannot shut up; nay, by this means they make more room for it in our hearts, as appeareth by this and many other Epistles, for all which we are in some sort beholding to the prison. So likewise may we thank the prison for many sweet Meditations and Monuments, which of late days the holy Martyrs wrote: who for their lives could not have done the like, before they came into the prison, as not feeling that sweet presence of the Comforter, who profited his strength in their weakness. Whereupon some of them have said, the prison hath been to them as a heavenly Palace, and sweet Paradise of pleasure. So ALGERIVS, an Italian Martyr, dates his Epistle, From the delectable Hortyard of the Leonine prison, FOXE Martyrolog. So fit a time is our affliction for familiarity with the Spirit; so fit a place is the prison to be the Study and Closet for those in whom the Spirit dwelleth, to hatch, and bring forth holy and heavenly Meditations.

But now PAUL writing this Epistle in the prison, [Doct. 2] as many others also, herein further appeareth the good providence of God: first, in that even in the time of this his restraint, he had yet liberty of pen, ink, and paper, yea and of a Scribe too sometimes, and those which did minister unto him. See Acts 28. 16. When he was brought prisoner to Rome, he found at the first this favor, that whereas other prisoners that came over with him, were delivered to the general Captayne, he was suffered to dwell in a house by himself, having only a Soldier attending on him. In so much as many resorted daily unto him, to whom without any let he preached the Gospel two years together. So likewise IEREMIE in his imprisonment, had the benefit of his Scribe BARVCH. And our Martyrs of late, though nothing so favorably dealt withal, (That bloody BONNER exceeding even that monster of men, NERO, in cruelty) yet such was the good hand of their good God toward them, that sometimes by favor which he gave them with the Keepers, sometimes by stealth, and secretly, sometimes by one means, sometimes by another, they gate pen and ink, notwithstanding the strait and severe commandment of the bloody Butchers to the contrary. Secondly, God's providence also herein did show it self, that would not suffer PAUL, so skillful a workman, to be idle, and do nothing in the business of the Lord, but would have a supply of his Apostolical preaching made by his writing. The consideration of this should confirm our faith in God's providence, in our greatest dangers, and difficulties, even in the Mountayne, even in the prison, nay, out of the prison it self, the Lord will make most excellent provision for his Church.

Again, it is to be observed that S. PAUL doth [Doct. 3] not simply call himself prisoner, but with this condition, of Jesus Christ. The title of a prisoner in it self is ignominious; but when he addeth of Jesus Christ, all stain of ignominy is clean wiped away. Here hence then we learn, that it is not the punishment, but the cause that maketh a Martyr. Let no man, saith PETER, suffer as an evil doer, for then what comfort have we in our suffering? but let us be sure our cause be good, that we may be able to call our selves the prisoners of Christ, and then have we matter of great rejoicing, in as much as we are made partakers of Christ's sufferings, as PETER speaketh: for he that is the prisoner of Christ, hath not only his fellow-Christians, Heb. 13. 3. but even his Lord Christ, fellow prisoner with him. Acts 9. SAVL, SAVL, why persecutest thou me? So that now that Christ who was imprisoned and persecuted by SAVL, is now imprisoned and persecuted in SAVL.

But here is not all that we must look to in our [Doct. 4] sufferings, that our cause be good, but also that we suffer for a good cause, in a good manner. The which point is further commended unto us in PAUL'S example, who was not only a prisoner of Jesus Christ, but also a cheerful, and courageous prisoner of Jesus Christ: for so far was he from being ashamed of his chain, wherewithal for the hope of ISRAELS sake he was bound, that he even glorieth and boasteth in it, accounting it far more honorable, then a chain of gold about his neck. For whereas PAUL had many titles (a Catalogue of the most of them we may see, Phil. 3. 5.) yet he leaveth them all for this. He styleth not himself Citizen of Rome, a Beniaminite, a Pharisee, a Disciple of learned GAMALIEL, no nor yet which of all other is most honorable, the Apostle of Jesus Christ; but rejoiceth rather in this style of the prisoner of Jesus Christ, preferring it before the title of his Apostleship, not only by this mention of his imprisonment, to raise up pity in the mind of PHILEMON, and so to make a way for his suit that followeth, but also hereby to show that he judgeth 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 believing, Philip. 1. 23. much more is it then, above the gift of preaching, which being a gift incident to cast-awayes, as to IVDAS, must needs give place to the gift of believing, proper and peculiar to the Elect. Good cause have we therefore with the Apostle to rejoice 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, have no strength in their backs to bear the burden of Christ's Cross. When therefore we are called forth into the field, it is a sign of some strength and Christian manhood, wherewith the Lord hath endued us. Those Christians therefore which have rest given them, when many of their Brethren are exercised under the Cross, must be so far from censuring, and condemning them, in regard of their afflictions, that rather they are to conceive a more honorable opinion of them, as being such to whom the Lord hath given more strength of grace then to themselves.

Again, in our sufferings for Christ, here is further matter of joy: That the Lord doth us a special credit in them, in that he maketh us witnesses of his glorious Truth to the whole world. In this regard, Acts 5. the Apostles being scourged, rejoiced, in that they were counted worthy to suffer anything for Christ.

In these and many other respects, having so great cause of cheerfulness in the Cross: let us according to PAUL'S example in this place, in a holy kind and manner, brag and boast of them, thinking the marks of our Lord Jesus, which we bear about in our bodies, Gal. 6. 17. to be no greater deformities to us then wounds, and a disfigured face with the loss of eye, or nose, are to the valiant Soldier, who having gotten them, fighting in defense of his Country, accounteth them special ornaments, witnesses of his valor and manhood.

Lastly, we are to observe in PAUL'S example the [Doct. 5] duty of all the Ministers, namely, to make good their preaching by the prison, if need be, their sayings by their sufferings. O base is that liberty, yea baser then the basest bondage, which is got by flinching from that Truth, which we have preached and professed.

True it is, that all Christians, by virtue of their calling, are called to suffering. Matth. 16. 24▪ and 1. Pet. 2. 21. Unto this are ye called, for Christ hath suffered for you: he was our prisoner and captive for our sakes: why then should any think much to be his prisoner, who suffered for us the loss of liberty, and life too? But the Ministers in more special sort, even by virtue of their ministry, are called to these sufferings. Coloss. 1. 24. PAUL having said, that he suffered afflictions for the Churches sake, in the 25. Verse addeth, as giving a reason thereof, Whereof I am the Minister. So, 2. Tim. 2. 3. Thou therefore, as a good Soldier, a good Minister, suffer affliction.

The reason hereof is plain; Every Minister is the Churches servant, and the end of his ministry is to build up the Church in the truth of the Gospel, which he cannot do, unless being called thereto, he be ready to seal the Truth, even with his blood. If he will not thus abet and justify his own Doctrine, he giveth cause to the Church to doubt, whether that be the Truth which he hath taught; yea, in truth he destroys that which he hath built, and undoes all that he had done formerly. But of this point more afterwards.

Thus much of the first person writing, the principal writer, PAUL. The second, and inferior writer is TIMOTHEVS, described by the title of PAUL'S brother. We are not to think that TIMOTHY had any hand at all in the writing of this same Epistle; but only because a force united is the stronger, PAUL takes him into the society of this Petition to PHILEMON, together with himself. So that TIMOTHY did only consent to this Petition of PAUL, he did not help him in the penning of it, nor no man else, only the holy Ghost. This example of TIMOTHY, willingly joining with PAUL in this so Christian a business, must teach us without any sticking, freely and frankly to lend our help to any that shall demand it for the furtherance of any good, and honest cause.

TIMOTHYES style here, is PAUL'S brother. Elsewhere he calleth him his son, as having converted him: here his brother, in regard of the communion of the same office with himself in preaching the Word.

Thereby teaching us, how lovingly affected each to others the Ministers of the Word should be, whereof more afterward.

These be the persons writing. The persons written to follow.

First, the principal, whom this letter more specially concerns, the Governors of ONESIMUS. First, his Master PHILEMON. Secondly, his Mistress APPHIA.

PHILEMON is described, first, by the adjunct of PAUL'S love, our beloved: secondly, by his calling, our fellow-worker.

First, he is called beloved, an argument that he was one that loved God. Otherwise that of IEHV spoken to IEHOSAPHAT, might have been applied to PAUL, Wouldest thou love them that hate the Lord?

Let us learn by PAUL'S example, to have our hearts enlarged in all true Christian love towards the children of God.

Secondly, he is called PAUL'S fellow-worker. Whence it may probably be gathered, that this PHILEMON was a Minister of the Word. Though it cannot be denied but that this title may be given, not only to men, but even to women themselves, as to PRISCILLA, Rom. 16. 3. for all Christians are fellow-laborers in seeking GOD'S glory and the common good of the Church. Though yet in that place PAUL seemeth to respect in that title some special service, which AQVILA and PRISCILLA had done for him. Therefore BEZA well translates it, My helpers, for so the word joined with a Genitiue case, is oftentimes taken. But yet most properly this title belongeth to those that are of the same special calling with our selves. I will not stand here to show that the office of a Minister is a work, and that the Minister must be a laborer, not a loyterer, though (I fear) there be a number of idle bellies nowadays, who may well call one another fellow-loiterers, but rather I observe,

First, the humility of PAUL, who though an Apostle [ 1] in the highest degree of the ministry, Ephes. [Doct.] 4. 11. 1. Cor. 12 28. yet disdayneth not to mate and yoke himself, not only with the Evangelist TIMOTHY, an inferior degree, but even with an ordinary Pastor PHILEMON, who was yet of a lower place then TIMOTHY. How sweetly doth he practice his own precept, Rom. 12. Make yourselves equal with them of the lower sort? whereas now many are so far from this, that they even scorn and disdain their equals, making an inequality where God hath made a parity; well is it if those that are a great deal their betters, may have the account of equals. The Apostle saith, When I was as a child, I spake as a child, and every way behaved myself thereafter, familiarly conversing with my fellows. But many nowadayes, though in truth but children, yet disdaynfully cast off the company and familiarity of children, climbing higher, and vndecently placing themselves in the rank of tall and perfect men.

Art thou a Pastor? speak and do as a Pastor to thy fellow-Pastors, and not as though thou wert an Apostle, or Evangelist. PAUL, an Apostle, equals with himself an ordinary Pastor; and now, behold, a great difference. Ordinary Pastors do not only equal themselves with, but even advance themselves above Apostles and Evangelists, taking more upon them then even they did.

Secondly, I observe the cause of PAUL'S love to [ 2] PHILEMON, by the conjunction of these two things together, beloved and fellow-worker. The latter is the cause of the former, therefore was PHILEMON beloved of PAUL, because his fellow-worker in the ministry.

Note then, that those that are joined together [Doct.] in the same Calling, ought in this regard more dearly to love one another. True it is, that the general calling of a Christian should be a sufficient bond, to knit together in true love the hearts of all Christians. But when to this bond there cometh a second of our special callings, our hearts should be more firmly and fastly knit together, that so it might appear, that when our hearts shall be linked together by the bond of nature, or Christian and special calling, that a threefold cord is not easily broken. But where shall we find this sweet conjunction of beloved, and fellow-worker? In the most men the Proverb is verified, Figulus figulo inuidet; One Potter envies another. But far be this envy from all Christians of what calling soever, specially of the Ministry. The Ministers must love together as Brethren, and with one heart and hand give themselves to the Lord's business. Far be from them the mind of the Monopolists, that they should go about to engross the Word of God to themselves: nay rather, with MOSES let them wish that all God's people were Prophets. Christ taught his Disciples, who themselves were Laborers in his Harvest, to pray the Lord to send forth Laborers into his Harvest, Matth. 9.

The second principal party, to whom PAUL more specially writes, is the other head of the Family, APPHIA, PHILEMONS wife, who hath the same title of beloved given her with her husband.

HEre first observe, that the wife is the [Doct. 1] husbands companion in the government of the Family, and for the ordering of domestical affairs.

Therefore PAUL writes not only to PHILEMON, but also to APPHIA, judging her consent necessary for the entertainment of ONESIMUS into the Family.

PAUL did not think it fit for the husband to take a servant into the family, against his wives consent. And this is the reason why APPHIA, though a woman, is set before ARCHIPPVS, not only a man, but a Minister, because she had more to do in this matter, being a Mistress in the family, then he, who, (as it may not vnprobably be conjectured) boorded only with them. Whereas if he had only put in her name for remembrance sake, or for salutation, then doubtless, he would have set ARCHIPPVS before her.

Howsoever then, the husband hath the highest place of authority in the house, yet he must acknowledge his wife given him of God an assistant and fellow-helper in government, and therefore not deny her that privilege and right, which God hath given her. See Proverbs 31. verse. 27. 1. Tim. 5. 14.

PAUL calling APPHIA beloved, as well as PHILEMON, [ 2] showeth us 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 have cause to acknowledge them both and to love them both. This blessing of God as it is great, so rare, and seldom seen: many DAVIDS are unequally yoked with mocking MICHALS; and many ABIGALS with naughty and niggardly NABALS. This, no doubt, made BATHSHEBA, seeing daily experience hereof in her own time, to cry out, Who shall find a virtuous woman? If then PHILEMON and APPHIA meet together, let them both bless God each for other.

Lastly, let us learn by PAUL'S example to love [ 3] the graces of God in whomsoever, as well in women as in men. He calls not only PHILEMON beloved, but APPHIA also. Yea, by how much the infirmity of that sex is naturally greater then in the other, by so much should God's grace be more tenderly, and lovingly respected.

Thus much of those parties, to whom principally PAUL writes.

Those whom these his Letters less 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 PAUL writes also unto him concerning this private business, as being next to the Governors of the House; a principal member therein, in regard of his calling. He therefore, by that credit and authority which he had with PHILEMON and APPHIA, might much further this cause.

This ARCHIPPVS is set forth by the title of PAUL'S Fellow-soldier, that is, by a Metaphor, a fellow-Minister.

Here then we see, that Ministers are compared [Doct.] to Soldiers. Let us see then wherein this resemblance stands.

A Minister therefore is a Soldier, 1. in the Field, 2. in the Garrison; first, in the Field, two ways, 1. in Conflict, 2. in Victory.

First, in Warring and Conflicting, and that specially with three enemies: first, with Satan's Temptations, Matth. 4. 1. As soon as ever Christ was installed into the Office of his Doctorship, he was led by the Spirit into the Wilderness, to encounter hand to hand with this enemy: For how shall he be able to relieve the tempted, who himself is wholly inexperienced in temptations? It is therefore worthily said, That Prayer, Reading, Meditation, and Temptations, make a Divine. Therefore PAUL, 2. Cor. 12. 7. was buffeted by this enemy.

Secondly, With Persecutions, 2. TIM. 2. 3. Suffer Affliction, as a good Soldier of Jesus Christ. The Ministers being principal Soldiers, even the Standerd-bearers in this Spiritual Army, Satan will most fiercely rage against them, not only in his own person, but in his wicked Imps, enraging their malicious affections and setting them on fire with the fire of Hell. As then the good Captain must not fly when the enemy comes, but stand to it, and fight it out, otherwise he betrays the Army; so must the faithful Shepherd keep his ground, and not stir anynch, for fear of this enemy. O, say some Ministers, if we do so, we shall receive dangerous wounds, our mouths shall be stopped, we shall be imprisoned, &c. What of all this? know they not, that they are Soldiers, and therefore, that it is a part of their Office to suffer Affliction, as well as to preach the Gospel, though in truth their very suffering is a real preaching to all that hear of it? Therefore S. PAUL saith of himself, Eph. 6 20. That he was the Embassador of Christ, even in his bonds. Hence it is, that LUKE calleth his History the Acts of the Apostles, though it be specially of their sufferings, because even their passions were actions, they enlarged the Kingdom of Christ by their sufferings.

Thirdly, with the perverse understanding, will and affections of sinful man: of this Conflict, the Apostle speaketh, 2. Cor. 10. 4. Our wills being so contrary to the will of God, will not so easily yield, but will hold out as long as they can, kicking and spurning against the Ministers. But the Minister like a good Soldier must plant the great Ordnance of legal menaces against these high walls, and though it be long ere he overcome, yet, which is a property of a good Soldier, & so of this Spiritual Soldier too, 2. Tim. 2. 24, 25. he must patiently hold out his siege, and not break up, if they yield not at the first.

This is the Conflict of this Spiritual Soldier. Now his Victory; which is excellently described, 2. Cor. 10. 4, 5, 6. consisting of two parts.

First, the Victory over the Elect, who are taken captive, and made willingly to subject themselves to Jesus Christ, against whom formerly they fought under Satan's banner. We cast down (saith the Apostle, 2. Cor. 10.) Holds and every high thing that is exalted against the knowledge of God, and bring into captivity every thought to the obedience of Christ. O, this is a noble Victory, and these are noble Warriors indeed, who can subdue the rebellious wills of men, and tame their affections. Other Warriors may subdue the outward man, but they cannot overcome the stout heart, that will rebel still inwardly, even then when the outward man perforce is constrained to obedience. Now if he be a valiant Soldier that can get victory over his own affections, yea, far more valiant then he that winneth a City, as SALOMON witnesses, Prouerb. 16. 32. How valiant a Soldier is he then, who can obtain this victory over other men's affections? CAESARS and ALEXANDERS victories are nothing comparable to this glorious conquest, which the Ministers get in the hearts of men, when they convert them.

Secondly, part of the Victory is over the reprobate, who are quite killed with the spiritual Sword, and because they will not bend, are broken to pieces. Of this the Apostle speaketh in the same place, Having vengeance ready against all disobedience. Thus doth the Minister play the Soldier in the Field.

He resembleth also the Garrison Soldier: For after that he is returned home victorious from the Field with his Captives, now become sworn Soldiers of Jesus Christ, the Devil and the World not enduring the least feather to be plucked from off their wing, will be sure to make assaults upon them, for the regaining and recovering out of his hands those men which he hath taken Captives. As therefore before, he was armed with offensive Weapons in the Field, wherewith he oppugned Satan and his Army; so now, though returned home glorious in victory, yet must not sit down and rest him, as though all were now dispatched, but on with his defensive Weapons, that he may be able to maintain and hold his own. Hence it is, that the Minister is compared to a Watchman standing on the top of a Tower, to see if he can descry any enemies coming against the City, Hab. 2.

And herein first of all consisteth the second part of the Ministers Souldiership at home, namely, in having a wakeful eye, to discern even the clouds of danger even arising a far off; & thereupon to give warning. Secondly, having so done, which is the half-arming of his people, according to the Proverb (fore-warned, fore-armed) he must fortify and make them strong against the power of the Adversaries: first, by instructing them how to carry themselves, how both to wear and how to use that complete Harnesse of the Christian Soldier. Thus like a good Captain doth he train his Soldiers, teaching their hands to fight, and fitting their fingers for the Battle. Secondly, by praying for them; wherein he playeth the valiant Soldier indeed, combating and conflicting with the Lord God himself. This is called standing in the Gappe, and making up of the Hedge, Ezech. 22. 30. Look as the wise and provident Martiallist will see where the City is weakest, when the Walls are anything decayed, and will bend his Forces most of all to fortify that place, knowing the Enemy will be sure to take the advantage of that place, for his more easy entering upon them: so likewise doth the faithful Minister consider with himself, where the sins of the people have most weakened them, and made any breaches in their Walls, any gappes in their Fence, for God's judgments to run in upon them, and there doth he make up the Breach, and stand up in the Gappe; as the Magistrate by executing Justice and Judgment, in the example of PHINEES, Psal. 106. 30. so he, by earnest praying, and calling upon the Name of the Lord, in the example of AARON, Numb. 16. 47.

And thus we see wherein the Souldiership of the Minister consisteth. Let us now see the use of this Doctrine. The uses are two; first, to the Minister; secondly, to the People.

The uses, respecting the Ministers, are first general, secondly, special. General are these.

The first use is that, which PAUL maketh to TIMOTHY, [Use 1] 2. Tim. 2. 4. who having compared the Ministry to a Warfare in the third Verse, inferreth in the fourth, No man that warreth, entangleth himself with the things of this life, that he may please him who hath chosen him to be a Soldier. A man that is pressed out for a Soldier, must take his leave of all other his affairs and businesses, and give his attendance upon his General. Then is it no time for him to go make Bargaines, to exercise Trade and Traffique. So must it be with the Ministers; They must attend upon this Spiritual Warfare wholly; this will altogether take them up: They cannot be troubling and busying their hands with Civil Affaires, and fighting the Battailes of the Lord, at once. The Soldier being pressed out, accounts himself as it were no man of this World, he will make his Will, set his House in order, and takes his farewell of Friends, Wife, and Children, and all, as not knowing whether ever he shall see them again, or no: So should the minds of all Christians, but specially of Ministers, be abstracted from the World, and wholly devoted to heavenly Meditations.

Secondly, Since every Minister is a Spiritual [ 2] Soldier in the Army, yea, one of special place, that hath many other inferior Soldiers under his charge; all then that enter into this Calling, must see, that they enter furnished with those Spiritual Weapons which PAUL speaks of, able to cast down mighty Holds, and that they be able skillfully to handle those Weapons, both for offense and defense. This giveth a shrewd check to many in the Ministry, whose hands the Lord never taught to fight his Battailes. Are not these men guilty of the blood of the Lord's people, who take upon them to be their Captains and Conductors, and yet have no skill at all in managing of Martial affairs?

Again, other there be, who come not naked and wholly unarmed into the Battle; nay, they come clad with very glorious and glittering Harnesse to the outward eye, but in truth they were as good almost, if not altogether, be wholly vnharnessed: Those I mean, who come to this Spiritual Warfare with carnal Weapons; who come to encounter with GOLIAH with SAVLS Harnesse, and not with DAVIDS Sling; with the blunt Sword of mere human eloquence of the words of men, Philosophers, and Fathers only, and not with the sharp two-edged Sword of the Word of GOD. Well, our Weapons must be proportioned to our Warfare; our Warfare is Spiritual, our Weapons therefore must be Spiritual.

Thirdly, Since the life of a Minister is the life of [ 3] a Soldier, Ministers must learn to make account beforehand of a toilsome and troublesome life. What pains doth the Soldier undergo? how hardly liveth he? lodging on the bare ground, exposed to all the injuries of Wind and Weather; withal, he carrieth his Soul continually in his hand. Many think, the lives of Ministers are fair and easy; they get their living with speaking a few words. So true is the Proverb, War is sweet to the inexperienced. But, if being in the room of some faithful Minister, they had felt but the half of their burden, they would sing another song. Let none therefore dream of an easy and pleasant life in this Vocation, so be it he mean to be conscionable in discharge of his duty: no; let him beforehand cast the worse, and examine himself, whether he be able to go thorough the brunts and agonies of this Spiritual Warfare; let him say to himself as Christ said to the sons of ZEBEDEVS, Am I able to be baptized with that Baptism a Minister must be baptized with; to drink of that Cup he must drink of? Assure thyself, that it is far harder with the Ministers, the chief Soldier, then with common Christians, the inferior: Though in our Wars, the common Soldier commonly goes by the worse; but the case is otherwise here. The Ministers standing in the fore-front of the Battle are in great danger; withal, Satan bends his force most against them, thorough their sides striking indeed at the whole Church; for when once the Shepherds shall be smitten, the Sheep easily will be scattered. Therefore Satan saith to all of his host, as once the King of Aram to his men; Fight (saith he) neither against great nor small, but only against the King of Israel. So Satan; Regard not so much common Christians, fight specially against their Guides and Captains.

These be the general Uses. Now also from this Doctrine, That the Calling of a Minister is a Spiritual Warfare, arise many special Uses, respecting the Ministers. We saw the specialls wherein the Ministers are to show themselves Soldiers; thence then Ministers must take notice of sundry special Duties.

First then, since they are Soldiers, they must not think it strange, or take any discouragement, if sometimes Satan be let loose upon them, to beat them black and blue with his temptations; if the World also raise up persecution against them: for they are Soldiers, and therefore they must look to have enemies to fight withal. If then we be disgraced and irrespectiuely used at the worlds hands, let us not like cowardly Soldiers leave our station, and yield to these enemies. Nay, we must know, it is a part of our Calling, as well to wrestle with Persecutions, in suffering, as with the wills and affections of men, in Preaching. And when we shall be hindered from discharge of the latter, by being called to do the former, we must know for our comforts, we are in a most proper work of our Calling, which is, to be Spiritual Martiallists.

2. One special part of our War being with the stubborn and stiff-necked wills and affections of sinners, if so be, that after long warring with them, still they remain jarring and snarling at the Word preached, so that with the Prophet we may say, All the day long have I stretched forth my hands to a rebellious and gainsaying people; let us not faint in our spirits, and despair wholly of victory; for why? we are Soldiers. And will an Army of Soldiers leave a besieged City, if they conquer it not presently? No; but they will stay a long time, enduring much hardness, as some have done ten years together, and will not give over their Siege, till they have subdued it. We the Spiritual Soldiers in like manner laying siege to the blind understanding, the way ward will, and crooked affections of sinful men, though at the first they hold out, making their parts good against us, yet must we not hereupon break up our Siege; but since the issue of the Battle is in the Lord's hands, we must therefore, as PAUL willeth, patiently expect, if the Lord will at any time give them repentance, and cause them to yield themselves as Captives to us his men of War. Even as the Fisher-man, to whom also we are resembled, though he hath caught no fishes all this day, will yet for all that come again tomorrow, and see if he can have better success.

3. The end of all the Soldiers Warring, being Victory over his enemies, the Minister of the Word must here take notice of the time and right end which they must propound to themselves in their Ministry, namely, Victory. But what Victory? Not thine own; that thou mightest win the Garland, and carry away the praise of a fine Preacher. If we propound this end to our selves, we are not faithful Soldiers to our General and grand Captain, CHRIST JESUS. As those Soldiers who seek the enrichment of themselves with spoil, and not the common good of the Country, are unfaithful to their Country. As he then is a good Soldier, who seeks the victory of his King, to bring those against whom he fights, to subjection unto his own King▪ and so to make them fellow-subjects as himself: So likewise here that Minister is a good Soldier of JESUS CHRIST, who aims only at this, that CHRIST JESUS may get the victory, and reign in the hearts and consciences of his enemies. His victory, and not our own, must be the end of our Ministry, even if it may be, that quiet and peaceable victory, which is obtained without blood-shed, the enemies submitting and resigning themselves into the hands of the Conqueror: for the end of other War, specially this Spiritual War, is Peace, even the peaceable and flourishing Kingdom of CHRIST, established in the Conscience. But if this peaceable Victory cannot be obtained, then the bloody Victory must be the end of our War: According to that, LUKE 19. Those mine enemies which would not have me reign over them, bring them and slay them before me.

Ministers therefore must not be afraid to execute the Vengeance PAUL speaks of, upon the obstinate, and to stab them at the very heart with the threatenings of the Law; knowing, that the end of their Ministry is as well this violent Victory over the Reprobate, in crushing them to pieces as a Potters Vessel, as the peaceable Victory over the Elect, in captiuating them unto CHRIST.

In both these victories doth the Lord equally account them his faithful Soldiers; unto him they are always a sweet savor, as well when they are a savor of death unto death unto the wicked, as when they are a savor of life unto life unto the godly, 2. Cor. 2. 15.

4. The part of a good Soldier, being as well to defend and keep that which they have won from their enemies, as to win it, the Ministers must here take notice of another duty, carefully to fence and fortify those Holds and Castles, which they have won from Satan, for though he be dispossessed, yet, as it is in the Gospel, he will labor to reenter. And oftentimes it falls out, by the negligence of many Ministers, that they quickly lose that which they were long in getting. Have we then gained any unto the Lord? O how careful an eye should we have over such, that Satan steal them not from us? how we should ply them with continual instructions and exhortations? As the Apostles did, writing to those Churches, that they had planted. How earnestly should they strive in their prayers for them, that so they may be able to say the words of our Savior? John 17. Father, I have kept those that thou hast given me, not one of them is lost. Thus much for the Ministers. The use of this Doctrine to the people is:

First, to let them see what estate they are in naturally, [ 1] namely, in a most miserable and wretched condition, professing open enmity to Jesus Christ, and fighting under Satan's banner against him. So far are they from having any disposition of themselves, to come and subject themselves to Christ, that they resist and rebel against him and his Ministers. Therefore are the Ministers called Soldiers, because they wage war with us, laboring to subdue us to Christ: of thyself therefore thou comest not to Christ, but the Father, by the hands of his Ministers his Soldiers, as it were by force of arms, must draw thee. This striving and struggling of the Ministers with us, must cause us to see and lament our own natural opposition against God. If we were willing of our selves, what needed they so Souldierlike to fight with us?

Secondly, since the Ministers are God's Soldiers, [ 2] that do besiege the Castle of our hearts, we must all learn, not to stand out against them, but to yield our selves willingly into their hands; for being God's Soldiers, they have his power assisting them in fighting this battle; and if we yield not in time, but like those stiff-necked and uncircumcised Jews, Acts 7. continue resisting the holy Ghost, we shall find that the Spirit of the Lord will not always strive with us, but in the fury of his anger will even grind us to powder. If we will not suffer them to obtain a peaceable victory, they will get a bloody victory: for these Soldiers always return with the victory, if▪ not peaceable, then bloody; if not in converting, in confounding us; if not taking us alive, and making us the subjects of Christ, in slaying us, and making us the foot-stool of Christ. If the sword of the Spirit prick not thy heart, as those men, Acts 2. and cause thee in compunction to come and fall down at the feet of these spiritual Soldiers; it shall be sheathed in thy bowels, and made drunken with the blood of thy soul, and the venomous darts of the Almighty shall stick in thy ribs forever. This is the second death, this is the vengeance which God's Ministers have ready against disobedience.

If thou be wise, therefore hold out no longer, open the door of thy heart, besieged by these spiritual Soldiers, and entertain into the same the King of glory, for he is mighty in battle; and if thou yield not willingly, while peace is offered, and his Ambassadors beseech thee to be reconciled, he will hew and hacke thee in pieces, and make thee fuel fit to feed the flames of that eternal fire: He will quash thee with his iron rod, as it is in the second Psalm. And therefore as it is in the words following: Be wise now, O ye Kings, &c. Kiss the Son, subject yourselves to him, lest he tear you in pieces. If Jerusalem will not be gathered under Christ's wing, her habitation shall be left desolate. O thou graceless man, who hast held out in opposition against the Ministry, besieging the Castle of thy heart a long time, and hast not yet resigned and given it up, behold thy fearful danger, hear the Lord, saying, as once in the old world, Genes. 6. My spirit shall not always strive with this Rebell. Yea see him proportioning his wedge to the timber, and because thou wilt not yield, ready prepared to blow thee up with the Gun-powder of his fearful indignation.

Thirdly, see how much we are bound and beholding [ 3] to the Ministers, who are content to deprive themselves of many comforts, and commodities of this life, to attend this laborious warfare, and all for our sakes: shall this seem a small thing in our eyes? no, if there be any goodness, it will cause us with all reverence and respect to acknowledge them that be over us in the Lord, for this their works sake; withal it will cause us earnestly to desire at the Lord's hands the continuance of them, knowing that the want of them is a far more grievous judgment, then the want of other Warriors, which yet is threatened as a grievous judgment, Esa. 3. If they go, farewell all. Who then shall fight the battles of the Lord? who then shall go in and out before the Lord's people? who shall stand up in the gap in the evil day? Then may we cry after them, as once ELISHA after ELIAS, Our Fathers, Our Fathers, the Chariots and Horsemen of Israel. Thus much of the first person, whom this Epistle less concerns, viz. ARCHIPPVS. The second follows in these words.

HEre beginneth the second part of the Preface of this Epistle; which is a Salutation, set down in the form of a Prayer: in the which, before we consider the particulars of it, we may observe these points in general:

First, The Ciuilitie and Humanity of PAUL, in this and all other of his Epistles, using such kind and courteous greetings. Christianity therefore is not severe: neither yet clownish nor rusticall, that it should neglect these duties of civil courtesy in saluting our Friends and Brethren, either in writing or speaking. We see how precise PAUL is in the observing of this point in all his Epistles, and how carefully he setteth down the salutations of others also sometimes. The Christians, in the Primitive Church, had a custom in their meetings in the public Assemblies, to whetten their salutations, as it were, with a kiss; which the Apostle calls a holy kiss, not only allowing it, but also commanding it. Ruth. 2. 4. BOAZ and his Reapers salute each other, he saying to them; The Lord be with you: they to him; The Lord bless thee. The Angels themselves have used our forms of salutations, Luk. 1. Let no man therefore account of them as matters of ceremony and fashion, but as of a Christian duty, necessarily to be performed, unless it be in some cases, as when the performance of this duty of salutation, may be a hindrance to other far more necessary duties, Luk. 10. 4. 2. King. 4. 29.

Secondly, in this example of PAUL'S salutations, [Doct.] we may learn what kind of salutations ours must be, even holy salutations, as being hearty prayers, wherein we crave the greatest blessings that are, at the Lord's hands, for the persons saluted: here then are many kinds of salutations censured.

First, the profane salutation of swearing Swaggerers and rude Ruffians, which is not any holy form or prayer unto God, but a most fearful tearing and rending of the name of God in pieces, by most horrible Oaths.

Secondly, the perfidious salvation, such a one as IVDAS his was, who betrayed his Master with a kiss: and IOABS, who cloking his inward malice with sweet and sugared salutations, most villainously murdered valiant ABNER, even in the act of saluting.

Thirdly, the formal and customary, and with all nice, curious, and affected kind of saluting, when men are so full of their ceremonies and complements, that they make themselves foolish and ridiculous. And herein consists all their grace of their greetings, in courting, and congeeing, and ducking, and such other gestures: but that which is the very pith and marrow of a Christian salutation, the lifting up of the heart to God, in desiring the welfare of those they salute, is wholly wanting. Gestures in saluting are good and commendable, so they may stand with comeliness, and the simplicity of Christianity. But this is a fault, even in many, who yet are not so fond and so full of affectation in their salutations as others, that in saluting their Brethren, with those good and holy forms in common use, as, God be with you, God save you, &c. they take the holy Name of God in vain, not having their hearts lifted up to God, whose name they call upon, but only speaking of custom, and so not minding what they say: A fault in most; and it ought to be a matter of humiliation unto us, as being an argument both of the want of fear to God, and love to our Neighbor. Salutations are Prayers to the Lord, and therefore the name of the Lord must with all reverence be thought upon, when they are used. Some hence take occasion to neglect this duty, because they are Prayers, and they think it not lawful to wish well in Prayer to everyone we meet, who sometimes may haply be going about some wicked enterprise.

But besides, that Charity biddeth us to think and hope the best in matters of uncertainty, they should have remembered that of our Savior, Luke 10. Into whatsoever house ye go, say, Peace be unto this house, and if the Son of peace be in the house, your peace shall come upon it, if not, your peace shall return upon you. So then, there is no hurt done whomsoever we salute, so it be not a notorious Heretike, or some such offender, not much unlike, 2. John. but if we salute the children of God, we do good to them, our salutations are effectual means through the blessing of God, to bring upon them the good desired. If others, we do good to our selves, that good we desire to them, shall be granted to our selves. The sum then of this whole point of salutation, in a word, is thus much: first, that we conscionably perform this duty both by word and writing, Superiors to their Inferiors, as well as on the contrary, even Kings to their Subjects, to strangers as well as to those of our acquaintance, Luk. 10. 2. that we do it in a holy manner, feeling our hearts with reverence, both affected to God, and enlarged in love to our Brethren. Thus much in general.

In this salutation more particularly, we are to consider these two points:

• 1. The things that PAUL wisheth,
  • 1. Grace,
  • 2. Peace.
• 2. From whom he wisheth them,
  • 1. From God the Father,
  • 2. From Jesus Christ our Lord.

First, for the things desired. The former of them is Grace.

This word Grace, often is taken for the gifts of the Spirit, by a Metonymy of the efficient, because they come unto us by the grace and free favor of God, as John 1. 16. And of his fullness have we all received grace upon grace: and Verse 17. Grace and Truth came by Jesus Christ: and 2. Cor. 12. My grace is sufficient for thee. But this grace is not here principally meant by the Apostle in this place.

Therefore, there is a second, and that more proper signification of this word Grace, for the favor and good will of God, as Ephes. 2. 8. For by grace are ye saved through faith. And this is that which here the Apostle wisheth to PHILEMON.

Now, this Grace and Favor of GOD is twofold.

First▪ that favor of God whereby he purposeth to make us capable of his favor, and fit to be favored of him, when as in our selves there was no matter of favor, but only of displeasure. The giving of Christ unto us, and all the benefits which we receive in Christ, are made fruits and effects of this favor, Rom 5. 15. Much more the grace of God, and the gift by grace, hath abounded to many. The gift by grace is justification and reconciliation with God. A man would think we could not be in the love and favor of God, till Christ had reconciled us. I, but that Christ is given unto us to be our Reconciler. Whence comes this but of the favor of God, namely, this first kind of favor, whereby God goeth about to fit and prepare us for his favor? So the Apostle directly affirmeth, Rom. 5. God setteth out his love unto us, that when we were sinners, Christ died for us; and Christ himself, John. 3. 16. God so loved the world, that he sent his only begotten Son: which is to be understood of such a kind of love and favor, whereby he is willing, as it were, and desirous to favor us, and not otherwise. For how then could we be said to be reconciled to God by Christ, if before we were actually in the love and favor of God? And of this grace our election is made a fruit, Ephes. 1. 5, 6. Who hath predestinated us to the glory of his grace, whereby he hath freely made us accepted in his Beloved, that is, whereby he hath predestinated us.

Secondly, there is another degree of God's favor, when having a desire to favor us, and a free disposition to do us good, and because it would not stand with his Justice to favor the vile and abominable, having further of his own good pleasure in Christ, fitted us for his favor, he doth now take a singular pleasure and delight in us. So then there is a favor, whereby God makes us, as I may say, favorable, such as may be favored, and it is the description of the Apostle himself, Ephes. 1. 6. By the which grace he hath made us accepted. And there is a further favor whereby having made us accepted, that is, such as may be accepted, he doth indeed accept us, and is exceedingly well pleased with us. This may be called the favor of complacency. And this is that favor which so often in the Psalms is called the light of God's countenance. The consideration of these distinct, not kinds, but degrees of God's favor, is very necessary. For hereby we shall see how the death of Christ is both the cause and the effect of the favor of God. A cause of this latter favor, an effect of the former: hereby also we see, how both the favor of God is merited by Christ for us, and yet free, because it was of the free favor of God, to vouchsafe unto us the merits of Christ, for the procuring of his favor. Now in this place both these favors are meant. So that the full meaning of the Apostle, saying, Grace be unto you from God, is this: The Lord grant unto you his favor, both that favor whereby you may be made capable of his favor in being justified through Christ, as also that sweet acceptation of you being thus fitted for his favor.

What need the Apostle wish unto them the first [Object.] favor, since that was granted unto them from everlasting, as also some fruits thereof, namely, their Election in Christ, and in time the other fruits thereof, their ingrafting into Christ, Justification and Adoption?

Though God had vouchsafed them this favor [Ans.] before all Worlds, and they by it were made fit to be entertained into his special favor, yet PAUL might pray, that God would continue it still towards them. For as it was the cause of those good things, which makes us acceptable to God; so likewise is it the cause of the continuance of them, namely, of Christ, and all his Blessings, and so consequently, of our Acceptation: for we are ready to forfeit Christ and his Righteousness daily, and so to lose all that Grace which by his means we have with God. Therefore it is needful, that still we should require that first degree of God's favor to hold out, and be continued towards us, for the continuation of all other mercies whatsoever, which depend upon it. And in truth, this second favor being an effect of the former, he that desireth the latter, must needs withal desire the former. But, as I take it, both here and elsewhere the word Grace especially is to be understood of the latter degree of God's favor, which is the most proper signification of the Word: as when we say, He is in great grace with the King. And that which the Apostle addeth, from JESUS CHRIST, declareth the same who is the effecter of this second favor, but an effect of the former. But yet the other Grace is always necessarily to be included. First then the Apostle prayeth for these to whom he writeth, that God would lift up the light of his countenance upon them; and secondly, for that purpose, because the pure eyes of God cannot behold iniquity, such as they were in themselves, that he would of his free favor work and continue that in them, which might draw his sweet eye towards them, and cause him to cast a gracious and amiable aspect upon them.

First, from hence let us observe the chiefest and [Doct. 1] principallest cause of God's favor to us, namely, his own free will and gracious disposition to favor us. For though, indeed, Christ's obedience do merit the favor of God for us, yet there was nothing in us, to merit at God's hand that so precious a Treasure, but it is a free gift of God's grace; as the Apostle notably showeth, Rom. 8. Who having given us his own Son; the word signifieth to give gratis, and freely. So then, God's grace being the cause of Christ his being given, it is also the cause of that acceptance which we find with him, through Christ: for that which is the cause of the cause, is the cause of the thing caused. And therefore Grace is the cause of Grace, that is to say, God's own gracious inclination of his Will towards us, to do good to us, is the cause of that so great grace which we find in his eyes. And herein differeth God's favor from man's; Mans favor, though it make him do good to the party favored, yet first of all it presupposeth some good in the man favored; an attractive, and drawer of this his favor. Now God's favor, as it is the cause of all other mercies we daily receive, so is it also the cause of it self, as we shown; and therefore it doth not presuppose any good thing in us before, but bringeth with it that good thing, namely, CHRIST JESUS, which must uphold and maintain this his favor.

The use of this Doctrine, is to humble us in our selves, as having not the least spark of goodness in our selves, and to make us ascribe all praise and glory in everything to God, whose Grace is the fountain and foundation of all good things whatsoever. Let no man then talk of Christ's merits, and therefore in this regard claim the favor of God, and life eternal, as his due. From whence is it, that we have Christ's merits imputed unto us, and the imputation of them daily continued, but of the free mercy of God? And so for all this, the Apostle, Rom. 3. says, We are justified freely by his Grace. Though we are clothed with Bracelets, Jewels, and Ornaments, where withal God's holy Eye is affected, Ezech. 16. yet have we no cause to be proud, for it was God that put upon us these Robes, when we were in our rags and filthy nastinesse; and so he doth but love his own beauty in us.

Secondly, in the example of PAUL, in all his Salutations [Doct. 2] wishing first of all Grace, that is the favor of God, we learn what it is that we should chiefly and principally desire, either for our selves, or others, our children, wives, kindred, fathers and mothers, acquaintance, &c. viz. this Grace of S. PAUL. Psal. 4. 6. Many say, Who will show us any good? Lord, lift thou up the light of thy countenance. And ABRAHAMS wish for ISMAEL was, Oh that ISMAEL might live in thy sight! ABRAHAM had goods enough to leave ISMAEL, but that contented him not; he desired better things for him, That he might be joint-heir of the gracious Promise together with ISAAC.

The reason why we should thus desire this Blessing, is specially in these two regards:

First, God's favor is the ground of all other Mercies whatsoever: It is the main and Mother-Blessing, the very Seed of all other Mercies whatsoever; so that in desiring it, we desire all other; and getting it, we get other. This is the reason men seek, as SALOMON speaks, after the face of the Ruler, to get into favor with him, because his favor is as the latter Rain, and promiseth a fruitful Harvest of many benefits. Hereupon it is, that those who are in favor with Princes, presume so far, and make themselves sure of anything. As HAMAN being asked by the King, What should be done to the man whom the King in special favor would honor? could answer readily, presuming himself to be the man, by reason of his ingraftment in the Kings heart; Let them bring for him Royal Apparel, the Kings Horse, and Crown, and proclaim, Thus shall it be done, &c. How much more then, upon this ground, should we seek for the favor and face of God? For what may we not promise to our selves upon his favor? What not shall be done to the man whom this great King fauoreth? Ps. 149. This honor shall be done to his favorites. For Kings are not able to do all things as they would, to gratify those they love; but God is able to do for his, even more then he will do; his Power exceedeth his Will. But the will even of the mightiest Monarchs oftentimes goeth beyond their power. They want occasions and opportunities to pleasure those whom they favor; yea further, many times they are prevented, before those occasions fall out, by sudden death: therefore most excellently the Psalmist, Psal. 146. Trust not in mortal Princes, that is, in their favor and grace, for their breath is in their nostrils, and their thoughts perish. They have many thoughts and purposes to advance such and such: but even whiles they are in these thoughts, cometh the voice, Thou fool, this night shall they take away thy soul from thee; and then what shall become of thy thoughts; or what good shalt thou, poor man, have, that trustedst in those thoughts? But he that relies upon God's favor, shall never be deceived, nor disappointed. Therefore, in the fore-named place, the Prophet addeth, Blessed is the man that trusteth in God, Why so? who made Heaven and Earth, the Sea, and all that therein is, which keepeth fidelity forever. Where, besides the infinite power of God, able to do all things, a further reason is added, to make us bold to build upon God's favor, viz. the faithfulness and constancy of this his love: Whom he loves, he loves to the end; whereas a man's love is often a lying love, like a deceitful Bow, Job. 9. It gives the slip to those that are most of all interested in it.

Let us therefore give over our too too greedy desire of the favor of men, specially great Ones: Let us labor for God's grace, and this will bring with it, man's. As it is said of our Savior, Luk. 2. That he grew in favor, first, with God, secondly, with man. Therefore DAVID in the fourth Psalm, though in disgrace with SAVL, yet prayeth not for the light, of SAVLS countenance, but only of God's. And so PAUL in all his Epistles, though the Churches he writes unto, were in the disgrace of the Heathen Emperors, yet still he wisheth unto them Grace, not from graceless NERO, but from God the Father, and our Lord Jesus Christ; this being the means to attain, as all other benefits, so likewise this of grace with men. Prov. 17. When a man's ways please the Lord, (and so the Lord will be well pleased with him) his very enemies shall become his friends.

Secondly, God's grace is instead of all other blessings, in case they be wanting. As ELKANAH said to his wife, complaining for want of children; Am not I instead of ten Sons to thee? Doth not my love and husband-like affection, wherewithal I embrace thee, make amends for children? So speaketh God's favor to all those that have their part in it; Am not I unto thee instead of Riches, Friends, Grace and Glory, and Greatness in the World? Though indeed God's favor shall not be so perfectly and fully all in all, till the life to come, 1. Cor. 15. yet even in this life, in some measure, it is all in all unto them so, that they cry out with DAVID, Psal. 73. Whom have we in Heaven, &c? As Manna was to the Israelites that Meat which they desired, whether Flesh or Fish; in this regard are we further to hunger and thirst after this Grace, and in a holy kind of ambition, strive for this favor. It will bring exceeding comfort and contentment in all our wants; yea, it will make a through supply of all our wants. As God answered PAUL, complaining of the prick of the flesh, My Grace is sufficient for thee: Which though we expound of the gifts of Grace and Sanctification; yet we are to know, that these were no otherwise sufficient for him, then as they were fruits, and so testimonies of God's favor.

Thirdly, Since whatsoever we desire, we are [Doct. 3] likewise to seek it, in the use of the means, PAUL in his example commending unto us the desire of God's favor, withal further showeth us, that we must use means for the attainment of it. True it is, that the first favor of God to whomsoever it is, it was before all Worlds, and therefore we can do nothing for the attainment of it. But that second degree of God's favor, though in regard of God's Decree it was given us before all Worlds too, as Paul witnesseth, 2. Tim. 1. 9. yet we are not actually possessed of it, till we be called and justified. And though they procure not themselves (for we maintain against the Papists, that the grace which makes us graceful, is not any inherent grace in our selves, but it is the free gift of God in Christ) yet at that very time he bestoweth this Jewel upon them, he stirreth up in them an earnest desire, and a proportionable endeavor after it. It is Jesus Christ, indeed, that bringeth us into favor with God: yet withal, when the Father giveth us this gift, he makes us also use means not so much, indeed, for the attainment of it, as for our own assurance of the attainment thereof.

What then are those things which we must do [Quest.] for this purpose?

First, taking thorough-notice of that disgrace and [Answ.] displeasure thou art in with God, and that most deservedly for thy sins, thou must first of all come as BENHADADS Servants came to AHAB, even, with a Halter about thy neck, creeping and crouching before the Throne of Grace; abasing and abiecting thyself at his Footstool, in the humble and penitent confession of thy sins. We see man being justly offended with us for some injury offered him, will not vouchsafe us his favor, till we have humbled our selves before him, and confessed our fault, witnessing our unfeigned grief for the same. And think we to have God favorable unto us, who never yet were touched with any sorrow for displeasing him, nor in this sorrow have prostrated our selves at his feet, with bleeding hearts lamenting and bewailing our offenses?

Thou then that desirest the favor of GOD, come unto him with this sacrifice of a bruised and broken spirit, and thou shalt be accepted, Psal. 51. Thou shalt find the saying of the Apostle most true, God resisteth the proud, and giveth grace to the humble. This must terrify the impenitent, whose hearts will not relent, who sin freely and merrily, Drinking in iniquity, as the fish drinketh in water: never saying so much, as, What have I done?

Assuredly, they are out of the favor of God. An humbled heart for sin is the first step to the favor of God.

Secondly, thou must shroud thyself under Christ's wings. Clothe thyself with his righteousness and the precious Robes thereof, that so thou mayest appear amiable and lovely in the eyes of the Lord, for in Christ only is the Father well pleased: and so if thou wouldest have him well pleased with thee, thou must become a member of him, bone of his bone, and flesh of his flesh. This thou doest, when by Faith thou layest hold upon Christ's righteousness, and gripest the promises of the Gospel. And this act of Faith showeth it self most of all in earnest Prayer and Deprecation, when thou criest with strong cries, Forgive me my trespasses. According to the multitude of thy mercies, blot out my offenses. These be the wrestlings of JACOB, who would not let the Lord go till he had blessed him. If thou wouldest find grace, thou must come, and in this manner knock at the gate of Grace, and it shall be opened unto thee. How can we look to have grace with God, when he offering us his Son as a means thereof, we will not reach forth the hand of our Faith to take him?

Thirdly, by Faith having clad thyself with the Robes of Christ's imputed righteousness, thou must be clothed upon with the garment of thy own righteousness and obedience, which, howsoever being in it self a menstruous cloth as it comes from us, yet being of the Spirits own weaving, in that regard is acceptable to God, and causeth him to take a further delight in us. Pro. 3. 3. Let not Mercy and Truth depart from thee, so shalt thou have favor with God and man. Pro. 11. 20. They that are upright in their way, are his delight. If then we would be God's Fauoured and Beloved, we must put on that party-coloured Coat of the Apostle, Col. 3. 12. consisting of many parts, Of Humbleness, Mercy, Kindnesse, and long Suffering, &c. then shall that be verified, Psal. 45. 11. The King shall delight in thy beauty: and that Cant. 4. 9. My fair One, thou hast wounded my heart with one of thine eyes, and with a chain about thy neck. Look how the Spouse, that being beautiful of her self, is withal set forth and decked with precious ornaments, is gracious in the eyes of her Lover: so shalt thou be in God's, when thou appearest before him in the beautiful face and pleasant raiment of a new creature in Christ Jesus, for then thou art made partaker of the divine Nature. And God in thee seeing himself, an Image of his own Holiness and Righteousness, thou being with DAVID a man after his own heart: how can he but take great pleasure in thee, if so be he take pleasure in himself? Thou then, who hast not this pleasant raiment of the new man, but the torn rags of the old man, thou that liest wallowing in the mire of sin, a forlorn nasty creature, thou that still retaynest the old Ethiopian hide and Black-mores skin, these foul Leopard spots, how thinkest thou, that the pure and clear eyes of the Lord can abide the sight of so filthy and deformed an object? He that can perform these three duties, may assure himself of God's favor. Thus much for the first thing desired, namely, Grace.

The second followeth, and Peace. I do willingly assent to those, who by Peace do understand all prosperity and felicity, both earthly and heavenly in this life, and that to come. In the ordinary salutation among the Jews, wherein they wished peace to the saluted, Luk. 10. I think only outward prosperity was meant by peace. But as the Apostles augmented the ordinary form of salutation, by adding Grace to Peace, because they preached in the Gospel the free Grace of God for our salvation, so by the same reason may it well be thought, that they enlarged the signification of this word Peace, even to inward peace, as well as to outward, specially their Gospel, being the Gospel and glad tidings of that Peace. Extending therefore the signification of this word, in this Apostolical salutation further, then it was taken in the common greetings of the Jews, it may comprehend all these things within his circuit.

First, the inward peace of Conscience with God, which springeth out of the grace and favor of God, Rom 51. A man's conscience will never be at quiet within him, till it feel this grace. There will be nothing there, but the uncomfortable darkness of terrors and astonishments, till the light of God's countenance arise and shine upon it.

Secondly, The peace of Charity among our selves, of which the Apostle: Be at peace among yourselves: Let the peace of God rule in your hearts. This also is an effect of God's grace, which as it maketh a man at peace with himself and God, so with his Brethren.

The love of God shed into our hearts, will make us love our Brethren also: There can be no true love then among those that are not in favor with God, but they live together like Wolves & Bears. But when our God hath vouchsafed us his grace, he changes our Woluish and Tygrish natures, accomplishing that which is prophesied, Isaiah. 11.

Thirdly, The peace of Amitie, and a holy kind of League with all God's creatures. Job 5. The stones of the field shall be at peace with thee. This also is an effect of grace: for when we have his favor, who is the Lord, we have the good will also of his servants the creatures. Rom. 8. If he be with us, who can be against us? for all things are at his command, who is the Lord of Hosts. Nay, who shall not be for us? On the contrary, Oh the miseries of the man in disgrace with God! all the creatures are at enmity and at variance with us, being out of God's favor. The senseless creatures themselves in their kind rise up against us, to fight the Lord's battails against us, as the heavens did fight against SISERA, Judge. 5.

Fourthly, Outward Prosperity and good success in our ways; so it is commonly taken in all their salutations, as 1. Chron. 12. 18. Peace be unto thee, O son of ISHAI. And, 2. King. 9. Is it peace? the salutation of IEHORAM to IEHV. Hence it is, even from this manner of saluting, all kind and good dealing is set out in the Scripture by this phrase of speaking peace, as Psal. 85. God says, I will speak peace to my people.

Now, the reason why outward prosperity is signified by this name of peace, is, first, because to the godly they are Pawnes and Pledges of that sweet Peace they have with God. Secondly, they are notable Maintayners of the peace and quietness of our affections; for in the want of outward things how are we disquieted and unsettled!

But Peace, in this fourth signification, is so taken for outward prosperity, that which all this outward Prosperity hath Security annexed unto it, and is a fore-runner and beginning of that eternal Prosperity and Felicitie in God's Kingdom; for both these things are understood by the name of Peace. Security, Psal. 4. 9. I will lay me down and sleep in peace: first, securely, and the perfection of all prosperity, in the life to come. Psal. 37. Mark the just man, the end of that man is peace.

First, from hence observe, that as we may lawfully [Doct. 1] desire for our selves and others outward prosperity, and the blessing of this life, Give us our daily bread, Petit. 4. Food convenient, Pro. 30. so how and in what manner we must desire them.

First, having desired grace in the first place. Mat. 6. First seek the Kingdom of God: and then in the second place we may seek temporal things: but now men are all for peace: Who will show us any good? few or none for grace: peaceable men, as I may call them, enough, very few gracious men that do first of all seek God's grace, and then in the second place peace.

Secondly, in desiring of outward things, we must moderate our desires, that they go not beyond their bounds, to desire abundance and superfluity of them; for we desire them by the name of Peace: therefore no more must we desire, but that which will serve us, to attend the works of our Calling with free and quiet minds, without disturbance or distraction. Thus AGAR prayed against poverty, and for a competency of outward things, lest otherwise falling into Satan's snare, he should take the name of God in vain. Thus far may our desires go. And our heavenly Father knoweth we stand in need of these things, namely, of a competency of them, as a very necessary help for God's service.

Secondly, again, PAUL first desiring Grace, and [Doct. 2] then Peace, showeth us that peace, namely, outward prosperity, is a fruit of Grace, and so, that the nearest and most compendious way to get peace, is first to get grace and favor with God. JOSEPH and DAVID had wonderful success in all their ways, and the reason the holy Ghost yieldeth thereof, is this; The Lord was with them, Genes. 39. 1. Sam. 18. The way of man, first, of the just man, of whom he had formerly spoken, is directed by the Lord: but what is the reason hereof? Because the Lord loveth his way: that is, is well pleased with him and his course of life, Psal. 37. 23. therefore he had shown before, how the wicked man borrows, and pays not again, though rich and wealthy, whereas the godly, though poor, is able to lend. And all this, because as he addeth, Vers. 22. The blessed of the Lord shall inherit the Land. It is the grace and blessing of God that is all in all. And as it is the cause of good success in the general course of our lives, so likewise in every particular action. Psal. 44. The Israelites victory over the Canaanites, is ascribed, not to Sword or Bow, but to the light of God's countenance, because he did favor them. NOAHS preservation in the Flood; MARIES honor to be Christ's Mother, given to this cause, they found favor with God. Would we then enjoy the comforts of this life? would we prosper and thrive in our endeavours, and works of our Calling? Labor then for God's grace and favor. Grace is the only means to draw on Peace. When we have got Christ's righteousness, it is that Grace which makes us graceful to God: Matth. 6. then outward things come voluntary, as it were, & of their own accord, without our seeking or desiring: no marvel then if oftentimes things go cross with us, we by our sins having drawn down the curse of God upon all our enterprises. This is the reason why God's children live better, even with greater credit and reputation in the world with a little, then many times the wicked do, which have far more. God's blessing sets forward the one, and his curse blows upon the other.

But we oftentimes see those that are not in greatest [Object.] favor with God, abounding with these earthly blessings. Psal. 17. The men of this world, whose bellies thou fillest and fattest with the hid treasures of the earth. And on the contrary, those that have greatest store of Grace, to have a very small pittance of Peace.

First, For the godly, who having their part in [Answ.] grace, have always in some measure their portion in peace also: for first, The end of all his afflictions, whereto they are disposed, is peace. Psal. 37. The end of the just man is peace.

Secondly, He hath the peace of Security in his greatest distresses. Psal. 3. 6. I laid me down and slept, and rose again, because thou, Lord, sustaynedst me: and Psal. 4. 9. I will sleep in peace.

Thirdly, He hath the peace of Contentation, Grace supplying and sweetening the want of Peace, and turning very War it self into Peace, darkness into light to the godly, his heart is at rest and at peace within it self.

There is no warring of the affections against God, whatsoever his outward estate is. Therefore, Psal. 37. A little to the righteous, is more then great riches to the wicked: for, godliness is great gain, bringing contentation.

Secondly, For the wicked. It is far otherwise with them in their peace, which being a graceless peace, a peace not founded on grace, is in truth a peaceless peace, for in the midst of their peace they want the peace of Security, their hearts tremble like an Aspen lease, in fear of change; or if they have security, it is a presumptuous and false security; for when they cry, Peace, Peace, then is their destruction at hand, 1. Thess. 5. 3. And let their Peace be never so flourishing, yet still want they the Peace of Contentation; they think all too little: if they had the whole World, with ALEXANDER, they would grieve there were no more for them to get. Again, as the end of the godly man's Warfare is Peace, so the end of the wicked man's Peace, is Warfare, even an eternal Warfare, and wrestling with the anger of God in Hell. Therefore a sound and safe Peace ariseth only from the Grace of God. The Peace of the wicked deserveth not the name of Peace: There is no Peace, saith my God, to the wicked, Esa. 57.

Thus much for the things desired. Now let us see from whom they are desired: first, from God the Father; secondly, Christ Jesus our Lord.

The Holy Ghost is not here excluded, though not named. But in all actions of God, respecting the creatures, when one Person is named, the rest are to be included.

By God, being here opposed to Jesus Christ, we are to understand the first Person; who is called our Father, not only in regard of Creation, Luk. 3. ADAM the son of God, Heb. 12. the Father of Spirits; but also, and especially, of adoption in Christ: And that to this end, that as we might hence assure our selves, that God will every way carry himself as a Father to us, so we should teach our selves the behavior and dutiful disposition of good sons towards him.

But here more specially mark, what is the cause [Doct.] of God's favor, namely, God himself. Grace, the favor of God, be unto you, from God. It comes not then from anything in our selves; from any fore-seen works, or worthiness of ours. But of this more before.

The second Author of this Grace and Peace, is JESUS CHRIST.

First, He is the Author of Grace, of both degrees: of the first degree of Grace, as God; of the second, only as God-man, as Mediator.

Some of the Papists, who teach, That the Grace making us graceful, is the gift of Regeneration in us, do yet acknowledge the first degree of God's favor to be of himself, who of his own free favor gives us this gift, whereby according to them he maketh us worthy of his favor. But here we learn, that as the first degree of God's favor, so likewise the second, is not of our selves. First, the Apostle saith, Grace be to you from God. I, but they might say, How should we come to be gracious in God's eyes? PAUL therefore adds, as showing the meritorious cause of God's favor, and from Jesus Christ: He says not, and from the habit of Regeneration.

CHRIST JESUS then is the Grace that makes us graceful: He hath all the Grace of God; He is even full of it, and of his fullness we receive our share of it. The favor of God lights upon Christ, and then from him it is derived to us. It is not anything in thyself, that can draw the gracious eye of God towards thee. Saint PETER commands us to trust perfectly in that grace which commends us to God, 1. Pet. 1. but we may not trust in a creature, as is any infused habit of grace. Therefore we must abandon all other things, and cleave only to Christ, by whom only we have access to the Throne of Grace.

Secondly, he is the Author of Peace. Even outward things themselves come to us by Christ, we lost our right unto them in ADAM, and we recover it not but in Christ.

First then we learn, that the true Christian is the only right owner of Peace. All others are but usurpers, for these outward things are appendances of Christ's righteousness, and are entailed thereto, Matth. 6. 33.

Secondly, we are taught to use all the blessings of this life, Christianly, moderately, and thankfully, for they are purchased for us with no less price then the blood of Christ. And when we exceed in the use of any outward comfort, meat, drink, sport, &c. we are injurious to the blood of Christ, as though, by it, were purchased for us a lawless liberty, for licentiousness, wantonness, and drunkenness, &c. Christ's blood hath bought us right to the moderate use of all comforts: if we go further, we go beyond our right, and usurp upon the creature. This checketh those that use unlawful recreations, or lawful, unlawfully: for our outward peace is to be received from Christ, as the Author thereof.

Oh that we could think of this, when the creatures present themselves unto us, though not to keep our selves wholly from the use of them, as DAVID did, from drinking that Water which his three Worthies brought him, because it was the Water of Blood; yet from the abuse of them, in Gluttony, Surfetting, and Drunkenness, because they are the blood of Jesus Christ! and by the eye of faith we must behold the blood of Christ swimming in every dish that comes to the table. This is the only sauce to sweeten our meat, and all other outward comforts whatsoever: for we may with good consciences use them, when we can receive them as fruits of the bloodshed of Christ. And this is, of all others, the most effectual retentive from immoderate excess & intemperance, in the use of any creature, to consider the dearness of the price wherewith it was bought for us.

Thirdly, being in Christ, we must comfort and content our selves in all estates; for he is a Storehouse and Treasury of all Grace and Peace to all that are his: Peace I leave with you; my Peace I give unto you, not as the world giveth it; let not your heart be troubled, nor fear, John 14.

Christ Jesus is described by the Title of his Lordship; Our Lord.

Where we are to learn, that Christ is a Jesus to none, a dispencer of Grace and Peace to none, but to those to whom he is a Lord. The world would have him a JESUS, a Savior, but in no case a Lord. They will not bear the burden of his yoke, yet they will needs have him bear the burden of their sins. But till Christ be become our Lord, we can have no assurance he is our Savior.

This I note the rather, because even at this time, when we celebrate the memory of our Saviors Incarnation, we most of all deny him the right of his Lordship, taking liberty to break out into all outrage of sin.

HEre beginneth the third part of the Preface of this Epistle, namely, an Insinuation; whereby PAUL, in godly wisdom, to make a more easy way for his Petition, doth labor to possess PHILEMON with an opinion and conceit of his own love and affection towards him; and this he doth, by letting him understand two effects of his love towards him: first, his congratulation and rejoicing with him for his good, namely, those Graces God had bestowed upon him; the which gratulation is propounded in a Thanksgiuing, I give thanks to my God: secondly, his continual praying for him; both these, viz. both Thanksgiuing and Prayer, set forth by the causes which caused him to pray and give thanks, VERS. 5. Hearing of thy love, &c. More specially the Prayer is set forth by the matter thereof, VERS. 6. And then the Thanksgiuing, by the special and proper cause thereof, VERS. 7. Of all which in their places.

First, For his Gratulation, or rejoicing with [Doct.] PHILEMON in his Graces, it is set down in the form of Thanksgiuing, I thank my God. Where observe, first, the manner of true Christian congratulating and rejoicing with our friends, for any good thing they have; namely, to rejoice in the Lord; giving him first of all his due, the praise of all that good they have. The rejoicing of the world is carnal and profane. God is never so much as thought upon. The parties whom we congratulate, they are dignified and almost deified. O, I admire your Wisdom, Eloquence, Learning, &c. will the Flatterer, or the inordinate lover of his friend, say. But PAUL would say, I admire the goodness and mercy of God towards you, in enriching you with these gifts, I thank God for your wisdom, &c. so all the praise is given wholly to God, whereas before it was wholly derived from God to man, and so God was defrauded and defeated of his right. Not that it is unlawful to praise men, endued with the graces and gifts of God's Spirit; nay, it is a duty we owe unto them; but it must be performed in that wise sort, that God in the first place be praised: for by this means we shall both in our selves take away suspicion of flattery, and in our brother commended, suspicion of pride. And this is the special difference betwixt Christian encouragement and flattery. The former hath respect to God's glory, and the good of the party encouraged; who hearing God praised for his gifts, is taught not to swell in a conceit of his own worthiness, but to refer all to the glory of God. The latter regardeth neither; but as it robbeth God of his glory, and transferreth it to the instrument, so it driveth the man flattered upon the Rocks of Pride, Ambition, Vain-glory, and there often to make shipwreck of a good conscience.

Secondly, The Title that PAUL giveth God in this his Thanksgiuing, My God. Here observe these two points.

First, The privilege of every true Christian. [Doct. 1] He hath a peculiaritie and special propriety in God; That look as a man may say of his Inheritance, his House and Lands, These be mine; so he may as truly say of God, God is mine; I am righted and interested in him. This privilege is conferred upon us in the Covenant of Grace, which runs in this tenor, I will be thy God, and thou shalt be one of my people. We assenting to the Condition of this Covenant, to become God's, God forthwith becomes ours, so that we may now lay claim to him as our own, he having made over himself to us by Covenant. Hence it is, that the Apostle saith, Rom. 5. 11. We glory or boast of God, namely, as of our own, being bound to us, as the Husband to the Wife, by the Covenant of Marriage. Look then, as the Husband is not his own, but the proper possession of his Wife; so God is now no longer his own, as it were, but the peculiar possession of his Saints.

This is a Doctrine of great comfort, That though thou hast not House, Lands, Money, Friends, to call thine, yet there is a God in Heaven, whom thou mayest call thine; who being thy portion and possession, thou mayest joyfully sing with DAVID, Psal. 16. The lines are fallen to me in a goodly ground, I have a fair Heritage. But this belongeth not to the wicked, because the Covenant is not made with them, by reason they agree not to the Condition of becoming God's people. Therefore Psal. 50. God saith to the wicked, What hast thou to do 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 justifying faith, [Doct. 2] which is, to apply God in special to the Believer. True faith doth not only believe, that God is the God of his Elect in general, but that he is his God in special, as PAUL here saith, My God. And Christ on the Cross, My Lord, My God. Christ presently answered THOMAS, Because thou hast seen, thou hast believed. Here then is true faith, when with PAUL, Galat. 2. 2. we can say, Christ hath loved me, hath given himself for me. This is more then an hypocrite and a temporary professor can do.

The second effect whereby PAUL declareth his love towards them, is his daily praying for them, Making mention of you always in my prayers. First, in my private prayers.

First, even in our private, and solitary prayers, [Doct. 1] we must be mindful of our Brethren. Many there are that in private Prayer not at all. Others, though they do sometime pray privately by themselves, yet then only they pray for themselves. And so their private Prayers are too too private, private not only in regard of the place where, but also in regard of the Spirit by which they are conceived, they come from a private spirit, regarding themselves only, and not touched with a feeling of the want of others. Saint PAUL writes not to any Church or particular man, but he tells them, he made mention of them in his Prayers. And we are to think, that he did no less for many others, that he never wrote to. Had he not the Spirit of love, it would have been tedious unto him, to have rehearsed so many names. For we are not to imagine that this mention was only in general, under the name of God's Church, for so he prayed for those whose faith he never heard of. But most commonly he makes this to be the cause of those prayers, which, he says, he daily offered for those he writes unto, The hearing of their faith and love, as here in this place.

Let us therefore, according to this example of Saint PAUL, even by name remember our Christian friends in our prayers, knowing that the performance of this duty is one special part of the communion of Saints.

Secondly, observe, That PAUL did pray even for those for whom he gave thanks: from whence [Doct. 2] it followeth, That there is no man so perfect, that he hath need only to give thanks for that good he hath received, and not to ask some good thing he wanteth.

Unto thanksgiving therefore for our selves or others, Petition must be annexed both for the continuance and increase of that good we give thanks for. And to speak the truth, thanksgiving doth necessarily carry us to Petition, for in that we give thanks to God for any blessing, we acknowledge him to be the Author thereof, then also the Continuer and Encreaser, and therefore to have power to decrease, and take it away. When therefore we consider of those good things, which we or others have, and thereby in the joy of our souls are provoked to the praising of God's name; we must then withal consider and meditate thus with our selves: This or that grace God hath begun in me, and I am wholly beholding to him for it. But unless his grace follow me to preserve that which he hath begun, I shall lose all, for he it is that worketh both to will and to do. Thus must we rejoice with trembling, and give thanks with prayer, tempering the joy of our thanksgiving, with the Christian fear of Prayer. And most true it is, that he which feeleth most joy in the fruition of any blessing, is most fearful of losing it. And therefore in his fear of losing it, unto that thanksgiving which his joy caused, he will adjoin earnest Prayer for the continuance of it. We must not then be like the Pharisee in the Gospel, who only giveth thanks, but thinking himself full and perfect, and complete, asketh nothing. But as the feeling of God's goodness must stir us to thanksgiving; so the feeling of our wants and weaknesses, mixed always with those things wherein God's goodness showeth it self, must drive us to prayer.

Thirdly, we may observe, that PHILEMON [Doct. 3] was such an one as ministered to PAUL just occasion, as of Prayer, so likewise of Thanksgiuing. We must labor herein to be like him, that others, specially God's Ministers, who either see us, or hear of us, may have cause not only to pray for us, but also to praise God for us.

Many there are that we have cause to pray for, and that with great grief that they are so bad. But there is small matter for thanksgiving in them. But we should be such, that our friends may pray for us, not with grief, but joy, and giving of thanks unto God for us.

BOth the effects of PAUL'S love to PHILEMON, Thanksgiving and Prayer, are here both set forth by the cause moving him both to give thanks, and pray for them: for so I understand, that in them the Apostle setteth down as well the cause of his Prayer, as of his Thanksgiving, the which is more evident, by comparing this place with Coloss. 1. 3, 4. where the same words almost are used that are here, that Epistle (as some not vnprobably think) written at the same time, as it was sent by the same Messengers that this was.

First then observe, That the greater graces we [Doct. 1] hear any of our Brethren to have, the more fervent Prayers ought we to pour out for them unto the Lord, as appeareth in that place, Coloss. 1. 3, 4. We give thanks to God, praying always for you, since, or after that we once heard of your faith. The more grace there is in any, the greater must our love be. And the greater our love is, the greater will our desire be for his good. Again, the greater grace there is, the greater will be Satan's spite and malice, laboring even out of that grace, to work disgrace to GOD and his Gospel. And therefore the greater cause have we to double the fervency of our Prayers for the resisting of Satan.

Secondly, Mark what it is either in others, or [Doct. 2] in our selves, that especially should cause us to rejoice and give thanks, namely, saving, and sanctifying Grace, Faith, Love, &c. Many rejoice to see their Children prove wise, witty, wealthy, when yet they be poor enough in Faith and love. But yet there is no matter of joy in common gifts severed from sanctification, nay, there is matter of great grief, for they are not matters of ornament, but of deformity rather. Wit, Wisdom, Eloquence, &c. do nothing become a wicked man, nay, they disgrace him rather; for that which SALOMON speaketh of beauty in a wicked woman, may truly be said of all other common gifts, in all, both men and women that are ungodly: They are in them, as the golden Ring in the snout of a Swine. If then we would have true matter of rejoicing and thanksgiving, let us not rest contented with common gifts of Nature, but let us put upon the Earings of Nature the Jewel of Grace: then may we have joy of our selves, and cause to bless the Name of the Lord. Not but that we should give thanks for other common graces, but yet first as fruit of these, and secondly, specially, and principally for these, accounting one dram of Faith, one grain of Grace, far above many pounds of natural parts, thinking our selves more beholding to GOD, for that small measure of sanctification which we have, then for all the ornaments of Nature whatsoever.

Therefore spiritual blessings in Christ should so affect us, and so possess and take up our minds and meditations, that we may seem in a holy kind of forgetfulness to pass by the petty inferior blessings of this life, as having no leisure almost to think of them.

Thirdly, In that PAUL maketh PHILEMONS faith [Doct. 3] and love the matter of his Thanksgiuing, and rejoicing with him, we learn, that much more is faith and love a just cause of rejoicing to the owner of them. Why then should the child of God at any time so hang down the head, and be dejected in mind, but that in the midst of his grief he should rejoice, finding in himself any measure of true faith? Therefore the Apostle willeth us always to rejoice in the Lord, as being never destitute of that faith, which layeth hold upon that our Lord Jesus Christ. Must the faith of our brethren minister matter of joy and thanksgiving, and shall not our own faith much more do the like?

Fourthly, Mark the occasion of PAUL'S thanksgiving [ 4] for these graces of God in PHILEMON: we cannot rejoice and give thanks for those blessings we know not: PAUL therefore must needs have knowledge of PHILEMONS faith and love; but how came he to that? By the report and relation of faithful witnesses. Hearing of thy faith and love: Here many things are to be noted.

First, See in PAUL'S example, what is the effect that [Doct. 1] the good report which the godly hear of their brethren, useth to work in their minds. Commonly men suck in their own praises with very greedy and thirsty ears, but they cannot with patience endure the praises of others, thinking, that the praises of others, is a close kind of dispraysing themselves, and that so much is taken from them, as is given unto another. Hence it is, that the speech of those that are much in the commendations of others, is so tedious & troublesome to us, in that thereby we feel our selves stirred up to wrath, fretting, envy, and such like distemper of corrupt affections. But it is far otherwise with the children of God, who have the circumcised ears of PAUL, that not only with patience, but with great joy, can hear the commendations of their brethren, and upon the hearing of them, break forth, not into fretting and fuming, but into a holy lauding of the Name of the Lord. As those Jews did, Gal. 1. 22, 23. Away then with that uncircumcised Eare of Envy, that is offended with another man's praise, as an unpleasing and distasteful object. Christ called Envy by the name of an evil Eye; Surely, we may as well give it the name of an evil Eare, which is no less unwilling to hear, then the Eye to see, the good of our brother.

Secondly, Observe, that thanks are due to God, [Doct. 2] not only for those benefits which he bestoweth on us our selves, but on our brethren also. And therefore if we pay him not this debt, he may justly charge us with ingratitude: for shall we confess it our duty, to pray for our brethren, that they may be enriched with these graces; and shall we not think our selves equally bound to give thanks to God, when he hath heard our prayers?

This is a rule: Whatsoever we pray for, the same when it shall be granted, are we to give thanks for, Psal. 50. 15. Again, in the diverse dispensation of graces, God's glory, which we are bound to redeem, even with our own lives, is exceedingly set forth. And how can I, the son of God, behold the glory of my heavenly Father, and not have my heart resolving and melting it self with joy? Moreover, we are to know, that the blessing of our Brethren, by virtue of that near conjunction we are knit together in, are ours, we have a special right and interest in them. This is that Communion, in the which those words, mine and thine, must not be heard. My gifts are thine, and thine are mine, in regard of the profit and emolument of them. The eye in the natural body seeth not for it self, but for the whole body. Hence PAUL, 1. Cor. 3. saith to the Corinthians, All things are yours, even the most excellent gifts of the Apostles. They might lay claim to them, as being by God appointed for their benefit. When then we behold a more plentiful blessing in another then in our selves, let us then think with our selves, how we have our part therein, how God therein hath provided for our good. And therefore in envying thy Brother God's bounty and liberality, thou doest withal unnaturally envy thyself, thine own good that is enclosed in those gifts of thy Brother. So much PAUL by his practice here showeth. This is the most special ground of driving away envy, and stirring up joy in us, in the beholding of any good thing in our Brother, namely, to consider, that we have our part therein. Is there any man so foolish, to envy his neighbor a more plentiful Crop of Corn, then he himself hath in his own Field, if so be that he shall have a share in his neighbors Crop? Nay, rather he would be glad, because the more his neighbor hath, the greater will his profit be. And surely, it is very strange: Who is it, that would take it heavily, that a piece of Money should be put into another man's hands, so he shall have as much gain 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 fear, which the charge of the Money would have brought upon him; for he shall have an equal diuident in the gain with him, in whose custody it is; in the mean time being free from the negotiating, and of fear lest the Money miscarrying, he be made to make it good? The case is the same here. The increase that comes of the gifts of thy brother, is as well thine as his. If the principal sustain any danger, he must look to that; thou art not to be accountable for his negligence and unskillfulness. I, but thou wilt say, Herein is my brother advanced above me, in that he is so be trusted with so many Talents; God doth not me the like honor. O fool! doth this grieve thee? Thou lookest upon 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 unfaithful, the greater will his judgment be. Therefore think with thyself thus: If the Lord had made me steward of those gifts, haply I might have failed in the skillful and faithful employment of them. So in the end there should have been a heavy reckoning for me. God's dealing is both therefore wise and merciful towards me. If these Talents had been in my hands, they might have perished without any advantage to God, myself, or the Church. Now then, how wise is God, to put them into the hands of a more skillful husband, that can employ and use them better then I should, and yield a greater increase of profit, even to my own self, then I myself could have done, if I myself have had the husbanding of them in my own hands? For it is most certain, that many men would not have half that benefit of the gifts of God, being in their own keeping, which they have now, being conferred upon others. As the foot, if it should have the power of seeing, which is in the eye, it could make nothing that use of it, which it doth now, whilst it is in the eye. Here then is a further cause of Thanksgiuing, for the blessings of God upon our brethren, not only that we have benefit by them, but more benefit oftentimes, then if we had them our selves in our own possession. Wherefore that common proverb is to be left, which we use when we see any good blessing hath befallen our brother. O, such a one may thank God. It is true: But why doest thou lay that duty wholly upon him, & exempt thyself? Mayest thou not thank God too, to whom the Lord is beneficial in thy brother? The ointment poured on AARONS head, though first of all, & in greater quantity, it lighted upon 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 down upon the inferior members, and that in far greater measure, then if they had flown immediately from the Head to them. Wherefore, as in Confession we are bound to lament and bewail the sins of our brethren, as our own; so likewise in Thanksgiuing to rejoice in their blessings, even as if they were our own.

Thirdly, If in PAUL'S example, others are bound to give thanks for our graces; then it is our part, who [Doct. 3] through God's mercies are possessed of any of his graces, so to use them, that we may minister just cause to our brethren to give thanks for them. For many there are, very richly endowed with variety of graces, that yet abusing and perverting them to the hurt of the Church, or not using them at all, but lapping them up in a Napkin, and burying them in the bowels of the Earth, give occasion rather of grief, then of thanksgiving. But they should remember, that they are no Lord's, or Proprietaries of their Gifts, that they may say with him in the Gospel, Are they not our own, may we not do with our own what we list? No; they must know, as DANIEL very ingenuously confessed, concerning the Gift of Prophecy, before NEBVCHADNEZAR, Dan. 2. 32. that they have received them for the Church, whose servants and debtors they are. And therefore, if we shall not communicate our gifts to the Church and people of God, they will complain of us to God, and complain of us of injustice, in with-holding the good from the owners thereof, contrary to SALOMONS Precept, Prov. 3. 27.

Fourthly, PAUL saying, that he heard of the Faith [Doct. 4] and Love of PHILEMON, plainly showeth, that there were some that related & reported them to him. By whose example we must learn, to have a special respect of the good name of our brother, being always ready, as occasion shall serve, to speak of those good things that are in others; that so their names, as it were, being scented & perfumed with this ointment, may have a most sweet & fragrant odor in all places. But where is the man that will thus labor to uphold the credit of his brother? that will acknowledge God's graces in him in all places, and at all times, and will not rather with someone infirmity overwhelm whatsoever is praise-worthy in him?

Fifthly, Observe God's providence, recompensing [Doct. 5] Faith with fame and good name: when Faith shall open our hearts and mouths to extol God's name, God will open our brethren's, yea, sometimes our enemies mouths, to extol ours, Heb. 11. 3. By this (namely Faith) our Elders obtained a good report. This was the means whereby they became so famous. What marvel then, if thou hast an ill name, when thou hast an ill conscience? Naughty faith and fame, cracked credit and conscience, commonly go together. The use of ointments among the Ancients was especially in their Feasts. Then may we look for God to come & drench us with the precious Ointment of a good Name, when we are keeping the Feast of a good Conscience. If we would serve God with a good Conscience, by faith purged from dead Works, then should we find, that God, who seeth our Faith and good Conscience in secret, would reward us with credit and estimation openly.

Thus much generally concerning the cause and matter of PAUL'S praying unto, and praising God, viz. the hearing of God's graces in PHILEMON.

Now more particularly, let us consider what these Graces are. There are two set down here by name; first, the Love; secondly, the Faith of PHILEMON: Both these Graces are set forth by their Obiects, whereabout they are conversant, Which thou hast towards our Lord Jesus, and all Saints. Both these Obiects belong in common to Love, the former only to Faith. By Faith only we apprehend Christ, and unite our selves to him; but by Love, we apprehend and unite our selves both to Christ and our fellowmembers. Thus then is the meaning of the words, and thus they are to be construed, Hearing of thy Faith and Love; thy Faith, which thou hast in our Lord Jesus; and thy Love, which thou hast both to our Lord Jesus, and all Saints. The Rhemists therefore err by this place, confirming that confidence which they teach us to repose in the merits of the Saints, whereas it is manifest by the seventh Verse, that the Apostle speaketh not of the dead, but of living Saints.

Here then two points specially are to be considered.

• First, these two virtues, Love and Faith.
• Secondly, their objects: towards the Lord Jesus and all Saints.

First, for the Virtues: the first place is here given to Love, 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 usual in the Scriptures, then to give the former place unto the effect, as being more obvious to our senses then the cause.

By Faith understand justifying Faith, which only is able to bring forth true Love, either to God or man: and by Love, as the Apostle showeth, not only love to God, but also to man. Here observe

First, the distinction of these graces of Faith and [Doct. 1] Love. They are named distinctly as two Virtues, 1. Cor. 13. in the end. There remain these three, Faith, Hope, and Charity. This observation will not seem idle, if we consider the Doctrine of the Papists concerning faith, viz. that there is a twofold Faith, one informed, and a second formed, and that by Charity. They make Charity the form, the life and soul of Faith, which if it were so, then Faith and Love are not to be distinguished, but confounded. Neither could the Apostle say, These three, but, These two remain. Neither could Charity be preferred before Faith, in respect of long durance; for the form of a thing is the thing it self, and therefore as long as the form lasts, so long the thing it self continueth.

Secondly, the conjunction of these two Graces, [Doct. 2] for howsoever they are to be distinguished, yet not to be divided. Wheresoever true Faith is, there necessarily Love, both to God and our Brethren, will follow: for though Faith be alone in justification, yet not in the justified: As the eye, though alone in seeing, yet not in him that seeth, but joined with the ears, nose, and many other members of the body. Faith therefore is a fruitful Mother of many daughters, and Love is the first-borne of them: Faith, though it be in regard of God, a Beggar, always holding out the hand to receive, and crying, Give, give, yet in regard of those in whom it dwelleth, it is like a Sovereign Lord and King, and hath as a King his Officers under him, and among the rest, Love, his Almner, to distribute and disperse those treasures, which it self hath received from the Lord. And first of all, our love towards God proceedeth from Faith, which apprehending God's love to us, inflameth our affections again with the love of God. The bearnes of God's love lightning upon our hearts, reflect back upon God himself, by the Virtue of our Faith. The love of Christ, saith the Apostle, namely, being apprehended by our Faith, constrayneth us. An example whereof we have in MARY MAGDALEN, whose Faith believing, that much was forgiven her, caused and constrained her to love much, Luk. 7.

1. This plainly convinceth the Faith of many to be [Use.] nothing but vain presumption, because their love to God is so luke-warm. Thou mockest thy own soul, O thou vain man, whose disobedience, though it testify to thy face that thou hatest GOD, wilt yet be bragging of the strength and assurance of thy Faith: we see, when men have without our desert been extraordinarily kind unto us, how we are affected therewith, never satisfying our affections toward them. Is it likely then that thou art persuaded of that infinite love of God in Christ, and hast the eye of Faith to see the height, the depth, the breadth, and length thereof; how, thou being a slave of Satan, fettered with the chains of darkness in Hell, wast rescued and loosed by the death of his own Son, when yet thou ceasest not most shamefully to dishonor this God, by a wicked and ungodly conversation? So if thou haddest once felt the love of God shed abroad into thy heart, and diddest believe that God had done so much for thee, as thou sayest, Oh, then how zealously wouldest thou love the Lord, declaring the truth of that excellent saying of PAUL, Faith works by Love! Yea, but I love God, or else it were pity I should live. Thou liest, hear Christ. If you love me, keep my Commandments. And yet thou delightest thy soul in the daily breach of them, for all this so affectionate entreaty of him, whom thou professest thy Savior. Behold MARY MAGDALEN, and in her, see undoubted arguments of love. Her eyes which had been enticements to uncleanness, she maketh a Bason of water to wash CHRIST'S feet, her hair abused to the same purpose, a towell to wipe them.

Thou then that preferrest thy unlawful pleasures before Christ, whatsoever thou confessest with thy mouth, certainly, thou believest not with thy heart unto salvation.

Secondly, but as this Doctrine is terrible to the Hypocrite, whom it vnmasketh of his vain vizzard of faith, so it is no less comfortable to the true Christian: For what doest thou feel thy soul panting and breathing in the earnestness of desire after God? doest thou find thyself grieved when thou missest of thy desire? doest thou find thy heart to arise, when thou seest God's Name dishonored, &c? Surely, these things as they are arguments of sincere love, so likewise of Faith not feigned.

If thou feelest these things in any manner, in thyself, thou mayest truly say with him in the Gospel, Lord, I believe. For it is impossible for us to love God, unless by Faith we have tasted how sweet God's love is to us. But if thou findest these things in a smaller measure then is fit, go on with the same man, and say, Help my unbelief. For as true Love argueth true Faith; so a luke warm love, a faint and feeble faith. For the Fountayne of Love being as a good Conscience, so likewise, and that primarily and originally, Faith not feigned, 1. Tim. 1. verse. 6. Look what measure of Love there is in any, the like measure of Faith also. If then we find great want of zeal in our selves, we have cause to bewail the smallness of our Faith, out yet so that feeling any measure of zeal at all, we may raise up our selves in a comfortable assurance of having Faith. Therefore, 1. Pet. 1. after that he had said, They loved the Lord, he inferreth presently, that they also believed in him. In temptations oftentimes many excellent men are greatly troubled with doubting, whether they have Faith or no, in as much as they cannot confidently and boldly, nay, scarce faintly and fearfully say that Christ is theirs, but rather they are ready to say the contrary. They feel the hand of Faith not only trembling and quiuering, but even stricken with a dead Palsy. But if at the same time thou canst perceive that thou hast the giving hand of Love, giving unto God and man those duties which thou owest them thou mayest assure thyself that thou hast also the receiving hand of Faith, taking those mercies which he owes thee not, howsoever for the present thou hast no feeling of it, Satan and Sin have so benumbed it. If thou canst with DAVID, Psal. 18. 1. say, I love the Lord, thou mayest as truly use the words following, and say, The Lord is my Rock.

Thirdly, this Doctrine of Loves issuing and flowing from Faith, confuteth those that teach, our Election dependeth upon our foreseen obedience. By that which hath been delivered, it appeareth that our love of God is caused and stirred up in us by his love, to us apprehended by our Faith. And therefore we say with JOHN, We love him, because he loved us first. But according to their Doctrine contrariwise, God loves us, because we loved him first.

Fourthly, this Doctrine teacheth us what to judge of that love of God, of that devotion that is in Ethnics, Jews, Papists, or any superstitious persons. PAUL granteth to the Jews a zealous love of God, but saith, that it is not according to knowledge, which is the very beginning of Faith. But we have shown that the true love of God, is the handmaid of Faith. And therefore if it shall wait upon any other Mistress, as upon blind devices of man's own brain, upon good intentions falsely so called, it is to be censured as a base, a blind, and preposterous zeal, whatsoever shows and colors it may have. For PAUL rejoiceth in PHILEMON, not for his love alone, but for his love and faith, that is, for his love conjoined with, and proceeding from his Faith. There is no matter of joy then, in Love severed from Faith.

Thus we see how our love of God comes from Faith.

Secondly, our love of our Brethren springeth likewise from faith, for the Apostle speaketh here of both loves.

This will appear, if either we consider those duties of love, which we owe generally to all, or in special to some.

For the first, this is a duty which we owe to all indifferently, to be ready to forgive one another, being offended. Now what is that which will make a revengeful nature yield to this, but Faith, which when once it hath apprehended God's love, forthwith reasoneth, as the Master in the Parable with his servant, Matth. 19. The Lord hath freely forgiven me my whole debt, ought not I then to show the like compassion to my fellow-servant? Therefore the Lord enjoining the duty of forgiveness; the Apostles pray, Lord, increase our Faith, Luk. 17. 4, 5. Ephes. 5. Forgiuing one another, even as God for Christ's sake, hath forgiven you: and, 1. John. 2. 12. I write unto you (namely, the Commandment of love) because your sins are forgiven you. Other duties there are which we owe specially to some: As first, to those that are yet unconverted, the desiring of, and by all means possible laboring after their conversion. Now, it is Faith only which will make a man do this: For, when by Faith we have felt the sweetness of God's love our selves, we cannot but call upon others, and with the Prophet DAVID invite them to the eating of the same dainties with our selves. Ps. 34. Come, and see, and taste how good, &c. As at the table, if we meet with any dish that pleaseth us above another, we offer it presently to others, desiring that it may have their commendation as well as ours. Thus EVE reached forth the Apple to ADAM. Albeit here there be many (to whom yet EVE, though fallen, was unlike) so given to their appetites, and loving their bellies, that if they light upon any meat which they love more specially, they, like ravenous Harpies snatch it all to themselves, grudging another the least morsel, thinking all is lost that goes besides their own lips. But here no such thing can fall out; for these exquisite delicates do so fully satiate us, that there still remaineth enough for many thousand thousands. Therefore we cannot endure to eat our Morsels alone, but we desire the company of others, as PAUL did AGRIPPAES, and the whole Assembly there present besides, Acts 26. Would to God, that both thou and all that hear me this day, were not only almost, but altogether, even such as I am (Christians) except these bonds. But yet a more special love, which therefore hath a special name of brotherly love, is due unto those which are already effectually called, and so made members of Christ.

This love also cometh from faith, which causing us to love God, must needs also force us to love all those, in whom we shall see the very face and lively Image of God himself so clearly shining.

First, By this then once again we may try our [Use.] faith. A working faith hath laborious love even to our brethren annexed, 1. Thess. 1. 3. If then thou art of a hard and implacable nature, of a memory fastly retaining injuries of affections vindicatiue, which the Scripture calls, Feet swift to shed blood, this bloody nature of thine shows thou hast no part in the blood of Christ by faith. The like is to be thought of those which are moved with no compassion towards the soul of their brethren, sitting in darkness and the shadow of death, but can suffer them to pine and perish away in their sins, and never reach forth the hand, to pull them out of the ditch. Certainly, if thou hadst ever felt the gain of godliness thyself, thou wouldest persuade others to deal with this so gainful a commodity. They that are converted of God, confirm their Brethren; being passed over the bridge, they will wish others to follow them; so far will they be from plucking up the bridge. The same sentence also is to be passed upon them, that do not feel their hearts enlarged towards Christians more then to others, that are none. If the Image of God by Faith were repaired in our selves, we could not but be delighted with those that are like our selves. But on the contrary, if thou feelest these effects of love in thyself, undoubtedly, thou hast Faith. For it is the love of Christ only felt by Faith, which is able to soften and melt our hard and frozen hearts. When we shall see how great a debt he hath forgiven us, this will make us willingly to forgive small ones to our Brethren, yea, and to bury all injuries in the grave of forgetfulness, never to revive again, even as Christ hath done all ours to him, though never so indign and contumelious: he lodged them in his own grave, not to rise again with himself the third day, (though many of us raise up our own injuries far sooner out of their graves) but to be left behind him in that Den of darkness, to sleep an eternal sleep. So, when Faith shall cause us to consider, how that the Lord Jesus, being rich, became poor, that we might be made rich, this will make us to earn in the bowels of compassion towards our poor and distressed Brethren, and to reach forth our relieving hand towards them. But the most evident demonstration of our Faith, is that brotherly love, wherewithal we love a Christian as a Christian, and because a Christian. 1. John. 3. We know that we are translated from death to life, because we love the Brethren: for none can love any good thing unknown. Love presupposes knowledge of the thing loved: he then that loves the Image of God in his Brother, sees it. But none can see it, but by the eye of Faith. He that loveth his Brother for his Faith, must needs know Faith: but no man can know it, but he that hath it; Faith is only known by our own experience.

Secondly, this Doctrine serveth not only for the trial of our Faith, but also of our love to our Brethren: for as that Faith, which is without this Love, is an idle and empty, and imaginary faith, so that love of our Neighbor, which cometh not from Faith, is blind and foolish, and in the end will prove a deceitful, and unfaithful love. Natural men, that seem to love very dearly today, tomorrow are at deadly feud.

The reason hereof is, because their love comes not from Faith. Therefore amongst the true children of God, ye shall never see such bitter fallings out, as amongst worldly men. In natural men and the unregenerate, besides natural affections, which they have as Fathers, Husbands, Wives, Children, ye shall find further many times a kind and courteous nature to strangers, a liberal and free heart to the poor. But that which the Apostle speaketh of Faith, void of Charity, 1. Cor. 13. is true also of Charity, void of Faith. It is worth nothing before God. Let us not then deceive our selves, either trusting in the love of others, or glorying in that love which is in our selves, not proceeding from Faith: for the former, if we rely too much upon it, it will give us a shrewd fall in the end, and the latter will make us but ashamed, when it shall come to be scanned before God's Tribunal, who will esteem most vilely and basely of all thy kind-heartedness, of all thy alms and liberality, unless Faith did wring them from thee.

Thus we see how Faith, when once it reigneth in the heart, begetteth both these loves, both to God and our Neighbor, in us, and so how true that of the Apostle is, Rom. 3. in the end, By Faith we establish the Law. For whereas the sum of the Law is love, of the first Table to God, of the second to man; Faith, as we have shown, very effectually worketh both. Hence PAUL giveth the name of a Law to Faith, calling it the Law of Faith, because it succeedeth into the room of the Law, commanding the same things that the Law does, and so is instead of Law to the regenerate that are freed from the Law. So far is it (as the Papists slander us) for giving any license to break the Law.

Thirdly, here it may be asked, How could others [Quest.] declare to PAUL the Love and Faith of PHILEMON, which are secret and hidden Virtues, that be in the innermost corners of the heart, far from the sight of the eye?

They saw not PHILEMONS faith, but his outward [Answ.] works, and by them they judged, and so did PAUL too of his faith, discerning the Tree by the fruit. Hence observe.

First, when we see in any the fruits of Faith and [Doct. 1] Love, we in Charity are to judge that there is true Faith and Love indeed: for howsoever Hypocrisy may Apishly counterfeit the fruits of true Faith, yet we are to suspend our judgment till God shall have uncased the Hypocrite. And it is far safer for us to err of Charity, then of malice and sinister suspicion.

Secondly, in that PAUL, by a Metonymy of the [Doct. 2] efficient, giveth the name of Faith and Love, to the outward works of PHILEMON, which were reported unto him: We learn the manner wherein every good work must be done, namely, in Faith and Love.

The very Spirits and quintessence of our Faith and Love, must be in every good work, else they are but dead works, unless they be built upon the foundation of Faith and Love, easily will they be shaken.

First, for Faith, it hath a special stroke in every good action: For, first, it cleanseth the conscience, and purifieth the heart, & so fitteth it for the bringing forth of a good work; for out of a defiled Fountayne, no pure Rivers can come. A good man brings forth good things: but whence? out of the good treasure of his heart. Now this good treasure is a work of Faith, 1. Tim. 1. 6. Acts 15. 9.

Secondly, it setteth before our eyes the Commandment of God, enjoining us that which is to be done, and withal persuadeth us, that the Commandment belongs to us, and binds us, Rom. 14. Whatsoever is not of Faith, is sin.

Thirdly, it sharpeneth the Commandment of God, set down in that word, and driveth it in more deeply into our minds, by adding thereto a Commandment of her own. For, as we shown before, Faith to the regenerate, is instead of a Law. Hence our obedience, Rom. 1 6. is called, the obedience of Faith, because it harkneth not only to the Word of God, but also to Faith, urging and pressing that Word of God. In every good work which we do, unto the Commandment of the Word, must come the Cōmandement of our Faith. The which by the apprehension of the love of God the Commander, sweetly inviteth and gently allureth us to perform obedience. Wicked men are moved sometimes by God's Commandment, to do some good things, but yet not by the Commandment of Faith, they have none at all. Unless therefore when thou goest, comest, doest this or that, thou hear thy Faith, like the Centurion in the Gospel, saying, Go, Come, Do this, or that, assuredly, thy coming, thy going, thy doing this or that, though grounded upon the Word, are yet sins in thee.

Fourthly & fifthly, it presenteth to our memories the Promises. First, the promises more specially to that particular good work, which is to be don. This is a notable spur to our obedience. Unto this Commandment, Apoc. 2. 10. Be thou faithful to the death, is added this Promise, I will give thee the Crown of life. Now, that we may more cheerfully obey this Commandment, our Faith, as MOSES his did, Heb. 11. must behold the Promise annexed.

Secondly, the Promises that are made generally to all good works, concerning the covering of their defects and blemishes. For the best works we do, are tainted and stained with our natural corruption. Here then is the last action of Faith, the upshot and conclusion of all▪ namely, the apprehension of the merits of Christ, whereby both that evil which we have mixed with our good works, may be removed, and that good which is wanting, may be supplied.

In the second place; when Faith shall thus have done her part, comes Love, succeeding and seconding Faith, in the bringing forth of every good work.

First, Love towards God: For this is the difference betwixt the obedience of the godly, and that show of obedience that is to be found in the Ethnics, Papists, Civil men, and all such Iustitiaries. The love of God thrusteth forward the godly, but these the love of themselves; for they think to demerit God to themselves by that they do. And therefore they say with that young man in the Gospel, What good thing shall I do, that I may get eternal life? Loe, the base mind of a servile Mercenarie, they do all like hyrelings for their wages. But a child like ingenuity draws forth the obedience of the godly. The child, when he does anything for his Father, looks for no recompense; but his intent is only to show his love towards his Father. The obedience of the godly is wholly Filiall, and a testimony of their thankfulness for benefits already received. Therefore their voice is not. What good thing shall I do for the getting of Life, but for Life already gotten? What shall I render to the Lord? Psal 116.

Secondly, Love also to our Brethren, must be the ground of our obedience. This, as it is plain in the works of the second Table, wherein that of the Apostle hath place, Do service one to another by love; so it is true also in the works of the first Table. Even those works of obedience which concern God immediately, must be done in love to our Brethren, namely, that by our example we may do good unto them, provoking them to do the like. Thus PAUL in his sufferings for the Gospel, had a special regard of the Elect, 2. Tim. 2. verse. 10.

Thus much of these Virtues of Faith and Love. Their objects follow.

First, the object of Faith is only one, viz. Christ.

How is Christ the object of Faith? [Quest.]

Faith is taken two ways: First, properly for an [Answ.] action of the Understanding, in assenting to some truth. Secondly, improperly, and Metonymically, for an act of the Will, in resting and relying upon something which is called Confidence, which way soever we take it, Justifying faith hath Christ her object. First, if it be taken for assent, which we call belief, or credence, Christ may worthily be accounted the object thereof, for this is the truth whereto she assenteth, namely, that Christ is hers. If it be taken the second way for confidence, so also is Christ the object of Faith, for in the merits of Christ only, and naught else, can we safely repose any trust, of him may we depend only for our salvation.

Here then, first of all is overthrown the Doctrine of the Schoolmen, that make God simply the object of our Faith, without making any mention of Christ, who yet is the Way, by the which we go to the Father, otherwise dwelling in the light inaccessible: so our Savior, John. 14. 1. You believe in God, believe also in me. As if he should say, Ye cannot truly believe in the Father, unless also ye believe in me: so most excellently are both these coupled together, John. 17. 3. The knowledge of the Father, and of whom he hath sent, Jesus Christ. So, 1. Pet. 1. verse. 21. By whom (namely Christ) you believe in God.

By this see then, what to judge of the faith of the Turks, Jews, and all those that know not Christ, yea, of the Papists, destroying that Christ indeed, whom they grant in word. The way of God is hedged up, considered in himself, simply without Christ. He only is the foundation of Faith.

Secondly, here again the Papists are met with that dare join with CHRIST'S merits, of Saints, for Faith to lean upon. But it is Christ only that Faith can lean upon. In him only can she find that, which is to be opposed to the Laws rigor, to God's anger and justice. Therefore it is oftentimes called the Faith of Jesus Christ, as Rom. 3. It is only the blood of Christ that will stay and strengthen our hearts in the hour of death, and it is only that which will choke Satan with his temptations. Tell him of the merits of Saints, and he will answer thee, as once those Exorcists, Acts 19. Jesus I know, but these merits I know not.

Thirdly, this Doctrine of the object of Faith is the rather to be marked, that we may more clearly understand the doctrine of our justification by faith. For the Papists always have it in their mouths, that Faith is a work, and so, if we be justified by Faith, then by Works. But with Faith we must join the object of Faith, viz. Christ: for Faith justifies not in regard of the subject, in which it inhereth; but of the object, to which it adhereth, not as a quality created in the mind, nor as an action of this quality (for both are imperfect) but as it applieth Christ; and so in him covereth as all other defects, so also her own, whereby she is disabled from justifying in her self. This Doctrine is full of comfort to those that are discouraged, in regard of the small measure of their Faith. But it is not the measure of thy Faith, or the strength of thy Faith that justifies, but Christ apprehended by thy Faith, whether strong or weak. And a Palsy-trembling hand will receive an alms, as well as a stronger. So the squint-eyed or purblind Israelite was healed by the looking on the brazen Serpent, as well as they whose eyes were better.

Lastly, from this manner of phrase, wherein Christ is made the object of Faith, namely, Faith in Christ. Some do gather that Faith properly is an act of the will, resting it self on Christ, and not of the understanding, believing the Truth of the promise in particular: for then, they say, the Scripture should rather speak thus, Faith to Christ, and to believe Christ, and not in Christ. This particle, In, they think argueth that confidence which we have in Christ, whereby we cast our selves upon him, and as it were, go into him. But these men seem to me to be deceived: for,

First, it is most certain that this particle (In) is often given to the Faith of persons unregenerate, who have not that confidence in Christ, as John. 2. 23. Many believed in his Name seeing his miracles: where, by believing in his Name, is meant only that credence which they gave to Christ as a true Prophet, and no Deceiuer, which was wrung from them by force of his miracles: for hear Christ's judgment of them in the next Verse: Jesus would not commit himself unto them, for he knew what was in the heart of man; where they that before are said to believe in his Name, are closely touched for their hollowness and perfidiousness. If they had put their trust in Christ, Christ (questionless) would have put more trust in them then he did. So Exod. 14. ver. 31. They believed in MOSES, as it is in the Hebrew, that is, they believed MOSES, as the learned have well expounded it. Certainly, to believe in Christ, and to believe Christ, sounded all one in the ears of those Jews, that conferred with Christ, John 6. for whereas Verse 29. Christ had said, This is the work of God, that ye believe in him whom he hath sent, they presently answer, What sign doest thou show that we may see, and believe thee?

Secondly, the Scripture distinguisheth Faith and [ 2] Confidence very plainly, By whom we have access with confidence by faith, Ephes. 3. 12. Now, it would be absurd for the Apostle to say, We have access with confidence by confidence.

Thirdly, Reason it self is against this opinion: [ 3] for how can we rely upon him, of whose good will towards us we are not persuaded? First, we must believe that Christ is ours, and loveth us, before we can be able to commit our selves unto him, for the will and affections follow the understanding.

Yet, I deny not, but that oftentimes, yea very usually in the Scripture, this Confidence is put for Faith, because it is an immediate, and most excellent fruit of Faith. For when once the understanding shall judge of the truth and goodness of the Promise, the will forthwith must needs clasp about them. And withal we feel diverse times this action of our wills in cleaving to the Promises, when yet we feel not so clearly the action of our understanding, in assenting unto them. But our feeling must not be the rule to determine matters by; we feel Repentance before Faith, which is yet a fruit of Faith, and commonly we feel the effects before the causes themselves. As we see and discern the light of the Candle, before the Candle it self; and yet the candle in order of nature is first. Thus much for the object of Faith.

Now of Loves objects. They are two: The former she hath in common with Faith, viz. Christ.

The latter, proper to her self, and all Saints.

The first object of our love, is Christ, who is to be loved in many respects.

First, As he is God, for himself. For the matter of love is good, Christ being God, the chief good, in whom lie hid all the Treasures of goodness; he is to be loved chiefly and above all.

Secondly, As he is our Lord, which respect the Apostle may seem to insinuate here, saying, towards our Lord Jesus. Good is to be loved, in, and for it self, but much more when that which is good in it self, shall be good also to us, from whence ariseth this title of Lord here given him: for, first, He created us of nothing, good and perfect in our kind. Secondly, Falling away from this perfection, he hath restored us to an estate better then the former: being restored, he preserves us in it, and reserves us for eternal glory, in the mean time lading us daily with his blessings. Here then is place for that Song of DAVID, Psal. 18. 1, 2. I love the Lord, he is my Rock: and, Psal. 116. I love the Lord, he hath heard my prayer. Thirdly, As he is our Brother, not only because we are all as ADAM, Luk. 3 in the end, the sons of God by creation, and he hath the same human nature with us, created by God, but also by adoption, and that through his means.

But wherein consists our Love of Christ? [Quest.]

In Love, there are especially these two things: [Answ.] first, the violent running and rushing, as it were, of the desire to the thing we love, that we may enjoy it: secondly, the resting of the mind, and the rejoicing of the heart in it, after once we have obtained it. Would we then know how to love Christ? First, before all other things, thou must with great earnestness, and contention of desire, long after Christ, and that in two respects: first, that thou mayest come to him, and be united by Faith, as PAUL, Philip. 3. being desirous to redeem Christ's righteousness with the loss of all other things whatsoever: secondly, that he may come to thee by sight, and take thee into his own Company in the Heaven; as PAUL also did, Phil. 1. I desire to be dissolved, and to be with Christ. Again, thou must feel thy heart rejoicing in Christ, even in that apprehension of him which thou hast in this life, feeling the want of all other things made up in him, and so fully contenting thyself with his love: else thou doest no more love Christ, then that woman her husband, which receiving small contentment from him, desireth the company of other men. This was in PAUL, 1. Cor. 15. 31. calling Christ, his rejoicing. And when we feel these things, then may we truly call Christ our Love, as IGNATIVS did, saying, His Love was crucified. But if these things be wanting; no hungering, no thirsting after Christ, and his Righteousness; no rejoicing, nor resting of the heart in Christ; but we linger in our desire after worldly things, and find more comfort in them, then in Christ, nor yet no desiring for the coming of Christ to Judgment; it is an argument, that in truth there is no love of Christ in us.

Again observe, as before concerning Faith the same thing was observed, That not God simply and absolutely in himself, but God in Christ, is the object of our Love. I grant indeed, that we owe Love to God, as in himself he is good, and as our Creator, though he should never have further manifested his Love unto us in Christ. But we can in no wise pay this debt of Love, but unto God, considered in Christ. The reason is, because our Love of him ariseth of his love to us, as S. JOHN witnesseth. And he loves us only in Christ, Matth. 3. in the end. The Jews that denied Christ, pretended a zealous Love of God, but the Apostle worthily condemns it: for no man can truly love God, out of Christ. Vainely therefore do all Papists, and all profane Protestants, brag of their Love to God. The second Object of our Love follows.

IN the former Verse, both those effects of PAUL'S love to PHILEMON, set down in the fourth Verse, were jointly described by the cause, common to them both. In this Verse, and the seventh, they are described severally. And first, his Prayer in this sixth Verse, from the matter of it. This was that which he prayed for in PHILEMONS behalf, That the communication of his Faith might be effectual in the knowledge, &c. The words are something obscure.

First then, By the Communication of thy Faith, understand, Thy Faith communicating it self. Then the words following, in the knowledge, &c. are to be understood Passively, not Actively. Therefore the sense is well expressed in our English Translation, That whatsoever good thing is in you, may be known: for he speaketh of that knowledge which others should have of PHILEMONS virtues, and not that which PHILEMON himself should have.

Now here, are two Things to be considered:

First, What that is which PAUL prays for in PHILEMONS behalf, The Efficacie of his Faith: Secondly, Wherein this Efficacie of Faith consists; first, in Communication, That the communication of thy Faith may be made effectual; that is, that thy Faith, by communicating, may be made effectual; secondly, in the Knowledge of whatsoever good was in him by Christ.

For the first, That Efficacie of Faith which here PAUL desireth for PHILEMON, was two: First, in regard of PHILEMON himself, that it might work effectually in him: secondly, in regard of others, that it might be examplarie to them, and so might be effectual in provoking them to the like.

And that the Apostle had some reference, even to this latter kind of Efficacie, the words following seem to import, That whatsoever good thing is in you, may be known: For when the light of our Faith shineth to others, it very effectually stirreth them up to the glorifying of GOD'S Name, Matth. 5.

Hence observe, First, That true Faith may [Doct. 1] sometimes faint, and be (as it were) raked up under the ashes. A slothful kind of Sleepinesse may sometimes seize upon it, and unfit and disable it for Spiritual Exercises. As we see in the Disciples; who being oppressed with carnal grief for the departure of CHRIST now at hand, were not able to attend the Exercise of Prayer, no, not one hour, with our Savior. So likewise in the Philippians, Phil. 4. 10. Of whom, when the Apostle says, That they were revived, or, as the word signifies, waxen green, or fresh again, in their Love and Liberalitie towards him; thereby he declareth, That for a time they were like Trees, that in the Winter are in their Widow-hood, having lost their Leaues, and appearing outwardly as dead, all their Sap being in the Root within. And truly, as Trees, so Faith also, hath her Winter, namely, the Stormes and Tempests of Temptations, which by their violence shake off all her green and glorious Leaues, and so make her appear naked and desolate, she being driven into the secret corners of the heart, and there for a time to lie gasping and panting, ready to give up the ghost. Therefore, Revel. 3. 2. they of Sardi are willed to strengthen the things that are ready to die. Faith of it own nature is very laborious, and whiles it is strong and healthie, tyes her self duly to her Taske, and is always at work: Yet sometimes, the Fever-Lurden having caught her, she begins to be lazy, and to have no list to work. Nay, then it is Holy-day, and Vacation-time with her, till she recover her self again. Therefore PAUL here prayeth, that PHILEMONS Faith might be preserved from this Lethargy and Sleepinesse, to the which, in it self, it was subject, and so might show it self to be a lively and effectual Faith.

Secondly, observe, How Faith being by Satan's [Doct. 2] Craft cast into this dead Sleep, may be awakened, and how it may shake off this Spiritual Lazinesse, namely, by this Spiritual Exercise of Prayer. Therefore here PAUL prayeth for PHILEMON, That his Faith might be effectual. And if other men's Prayers may do this, much more our own.

But it may seem, that Faith must rather give [Object.] efficacy to our Prayers, then receive it from them: For Faith is that which setteth us on work to pray.

It both giveth and receiveth; yea, in giving, it [Ans.] receiveth. It is the strength of the body, whereby it moveth and stirreth, and yet by this motion it is confirmed and increased. If thy leg be benumbed, go upon it a little, and it will come to it self; so if thy Faith be as it were benumbed, cause it to move and stir in this holy Exercise of Prayer, and thou shalt find presently her spirits returning again to her, and the Coals, before covered under the ashes, by these bellows to be blown up, and conceive a flame: For Prayer is a notable preservative against Spiritual slumber, prescribed by the most skillful Physician, saying, Watch and pray, that ye enter not into temptation.

Now, those things which are able to prevent Diseases, are able also, for the most part, to cure them. Yet think not, there is any virtue in our Prayer, to do this, but in GOD; who having bound himself thereto by promise, sendeth his Spirit into our hearts, when we are in this exercise, whereof see an example, Acts 2. 1.

Thirdly, PAUL here plainly teacheth us, that [Doct. 3] true Faith in his own nature is effectual, lively, full of vigor and spirits. 1. Thessal. 1. verse. 3. The work of your faith, that is, your working Faith. Faith is of a working and stirring disposition, and is always quick-spirited and nimble, unless when it be wounded by some grievous temptation.

Thy faith then, which like the Sluggard, holdeth her hands in her bosom, loath to stir out of doors, which always lies dreaming within, leading an idle sedentarie life; this Faith, I say, which is of so heavy a mold, of such leaden heels, is a false faith, what shows soever it have. For actiuenesse is the property of true Faith. I discern the picture of a man, though never so lively, to be no true man, because it stands still and stirs not. Therefore, though it have show of eyes, mouth▪ feet, &c. yet, when I see, it neither goes, sees, nor speaks, I know it is no man. So, when I look upon thy faith, and find for all the colors of outward profession, that it is idle, I conclude forthwith, that it is an Idol, a shadow, void of truth, and substance.

Shew me thy faith by thy works, saith JAMES. Indeed, if Pride, Swearing, profaning of the Sabbaths, Uncleanness, were fruits of faith, then these Braggers would justify their faith as very effectual.

But since the fruits of Faith are▪ Mortification, Meekness, Love, &c. and not the least drop or dram of these Graces are to be seen in them, it appeareth, that their Faith is a very empty and imaginatie Faith.

The second follows; namely, wherein this Efficacie of Faith, here prayed for, consists; first, in Communication; secondly, in the knowledge of every good thing.

For the first, Observe, That Faith is no sparing [Doct. 1] Niggard, but of a very bountiful and liberal disposition. It hoordeth not, it hideth not those Treasures which she receiveth of God, but communicateth them to others; That the communication of thy Faith. For that which Christ said to his Disciples, Faith saith to her self, Freely have I received, freely will I give. This Communication therefore is a most necessary effect of Faith, as the Apostle showeth in his own example, Rom. 1. 12. That I might receive Exhortation together with you▪ through our Faith. Faith is made the fountain where-from that mutual communication of Exhortation or Comfort, betwixt PAUL and the Romans, should spring. If then thou wilt show thyself to have true Faith, let me see the Communication of thy Faith. But this is very rare. Men are afraid, lest by this means all their store will be soon spent, and so they shall be drawn dry; wherein they are much wide: For here, not Parsimony, which agreeth not with Faith, but this liberal Communication of our gifts, is the best thrift and husbandry: for as those Loaues in the Gospel, so our gifts increase and multiply, even whilst they are in distributing. Even out of that which the hand reacheth to the mouth, it self is nourished.

Again, how should we look that others should communicate to us, if we communicate not to them? Here then is another benefit of this communication, we do not increase our own, but gain unto our selves the benefit of our Brethren: By the help whereof we shall be enabled to do that which of our selves alone we could never do. The Blind, of himself, cannot go a journey, neither yet the Lame man, the one for want of eyes, the other for want of his legs. But now, if there be this communication betwixt them, the Blind man carry the Lame man on his back, and so become legs to him, the Lame man lend his eyes to the Blind, and direct him in the way; by this means they will dispatch that journey, which apart, neither of them could have done. God, of set purpose hath so disposed of his gifts, that we should stand in need one of another, even the Head of the Foot not giving all to everyone; for then finding a sufficiency in our selves, we would not seek for help abroad, when we might have it at home, but, one to this man▪ another to that; that so this mutual communication might be maintained amongst us.

In these and many other respects, must we have special care of this communication. Our own gifts, by their use, will increase; our Brethren's, in regard of use, will become ours; and both united together, will be stronger; laying our Moneyes together, we shall make up that shot, which by reason of our poverty, we could not have done apart.

The second thing, wherein this efficacy of Faith consisteth, is the Knowledge of all that good.

That Faith then is effectual, which hath all other [Doct.] Graces at command; so that, when it says to one, Go, it goeth; to another, Come, it comes; to all of them, I would have you known of others, they forthwith come forth into the open light, and by practice make themselves known to all. If a King command, and be not obeyed, it shows, his power is not great, that he is not as yet thoroughly confirmed in his Authority. So, it is an argument that Faith, as yet is but weak, and of small force, when it commands not with a Kingly and Imperial Majesty and Authority, so that without further delay his commands are obeyed. That thy faith may be effectual: but how? In the knowledge of every good thing that is in you.

Unless then, Faith do thrust forth all other Graces whatsoever in thee, and cause them in some manner to be seen, and acknowledged of others, thy Faith is ineffectual. What then shall we say of those, who vaunt of their Faith, Hope, Love, and other Graces, and yet they give us not the least taste of any of them? They say, they feel the power of these Graces within their hearts, though they have not that gift that others have, of making manifest that which is in them. But in saying so, they bewray they have not the gift of Faith at all. For Faith cannot suffer Grace to lie enclosed and cloystered in the Closet of the breast, but it will presently deliver them out of this Prison: if the door be shut, it will break it down, and by force make way for them to come out. I believed, therefore I spake, Psal. 116. Faith then is, as it were, the Porter, that opens the door of the mouth, that when we have believed with the heart, with the mouth also we might confess to salvation, Rom 10. and so not our hearts only, but our flesh also might praise the Lord, Psal. 104. It is to be doubted then, that those Graces that love thus to keep their Chambers, are sick Graces: If they were healthy, they would delight to come abroad and take the air; for as Veritie, so likewise Virtue seeketh no corners. Nay, such is the power of Faith, that it drives all grace out of corners, and causeth every secret thing to be evident, and every hid thing to come to light, Luk. 8. 17 for the Spirit of God once seated in our hearts, is like unto Wine in new bottles, which will break the bottles, but it will have some vent, Job 32. 19. and like to fire that cannot be pent in, but makes way for it self, and breaks out into open flame, Ierem. 20. Again, others there are, not altogether dry and empty of grace, as those vain vaunters, but endued with some good portion thereof, who yet do deserve just reprehension, for that they do not manifest every good thing that is in them by Christ for as sometimes we make semblance of that Grace we have not, so again at other times, we closely dissemble and conceal that Grace which we have, sometimes for fear of danger, as PETER did his zeal and affection to Christ; and NICODEMVS, who came by night, and so his light did not shine before men: sometimes again, through an unchristian, and indeed, shameful shamefastness, thinking it doth not become us; so to put forth our selves, either by word or action: and last of all, through our own negligence and carelessness, whereby suffering Satan to surprise us, we are disabled for manifesting our spiritual strength. The strongest Giant that is, when he is fast fettered and chained, and manacled, cannot show his strength, as long as he is in that case; no more can we, when through our want of watchfulness, we have suffered Satan to bind us hand and foot, and withal have banished that good Spirit of grace, without whom we are able to do nothing. Thus SAMSON, when he had yielded to Satan's temptations, in losing the badge of his Profession, and so had grieved the Spirit, was not able to show his former strength, howsoever he thought with himself, to have done as in former times. So it fares with us, many a time we think to give proof of this or that Grace, as we have done formerly, but when it comes to the trial, we do nothing less. Being, through our own security, hampered in Satan's snares, we are not able to stir; and so now, not our grace, but our wants and weaknesses are made known. Therefore let us take heed of these three impediments, Fear, Bashfulness, and Carelesnesse. Let us endeavor, not so much in word, which is Pharisaical, but specially indeed, and in the whole course of our carriage to express the inward grace of our heart, that that may speak when we hold our peace, that the prints and marks of that Humility, Love, Meekness, Sobriety, Wisdom, &c. which are within us, may evidently appear in our several actions, that so they which converse with us may have experience of them, and so may give us that good testimony, which the Philippians were able to give TIMOTHY, Philip. 2. 22. This is that which the Apostle commanded the Philippians, Phil. 4. Let your patient mind be made known to all: and to TIMOTHY 1. 4, 15. That thy profiting may be made manifest to all: and our Savior to us all, Let your light shine. Let us not violently smother and suppress the Spirit in our selves. Let us not detayne in unjust captivity the graces of God, desirous to break forth. Let us not desire to keep the light of the Candle within the Lantern only. Let us not set the Candle, which GOD hath lighted in us, under a Bushel, or under the Table, but in the Candlestick of all our outward actions: but yet not for ostentation, that we might have a name: but, first, that God may be glorified, Mat. 5. Secondly, our Brethren strengthened & confirmed; yea, and those that as yet are without, may be gained by our good example. Thirdly, the mouth of the malicious watching for occasion of slander, may be stopped, 1. Pet. 2. 15. Fourthly, we may acquit our selves as true Israelites, approving to be that in truth which we profess, for otherwise we give just occasion to be suspected of Hypocrisy.

But here mark, that not every good thing that comes from us, must be made known; as our private Prayers, good Thoughts, Meditations, Desires, &c. These things we must keep secret to our selves, as doing them to our Father that sees in secret, who also will reward us openly, and not reveal them to others, unless upon some special occasion, as PETER, and CORNELIVS, Acts 10. and JOHN, Apocalyp. 1. 10. did. But those good Graces, which are in us, as Love, Zeal, Patience, &c. must be made known, and that not so much by prating as practicing, and yet not always, but as occasion shall serve, and in discretion. Pro. 25. verse. 11. A word spoken in due season, is like Apples of gold with pictures of silver. Psal. 1. 3. That bring forth fruit in due season.

NOw he comes to the special and several setting forth of his thanksgiving as before he had in the former Verse specially set forth his Prayer, both which he describeth jointly together in the fifth Verse, being jointly propounded in the fourth Verse. Now he sets his thanksgiving by the cause, that moved him to give thanks for PHILEMONS love, viz. The joy and comfort he received by it. The reason may thus be disposed:

Thanks is to be given for that love which brings joy.

Thy love brings me much joy and comfort. ERGO, The Proposition is wanting.

The Assumption is in this seventh Verse, in the beginning, where first his joy is described by the quantity, Great, and then the Assumption is confirmed in the end of the seventh Verse, by the effect of PHILEMONS love, The refreshing of the Saints bowels. The Argument may thus be framed:

That love which refreshes the Saints bowels, must needs rejoice me.

Thy love is such: ERGO, The Proposition is here also wanting.

The Assumption in the Text, By thee, Brother, the Saints bowels, &c.

Bowels. The word signifies not only the Guts, but all the Inwards, as Heart, Liver, Reynes, and such noble parts. But yet these are not here meant, but by a Metonymy of the subject, those affections of the soul, that have their seat in these parts.

Refreshed. A Metaphor, drawn from the rest of the body, wearied with travel, or tired, and ouerpressed with some burden, and sweetly applied to the rest of the affections, toiled, and turmoiled with grief, and ready to sink under the burden of some grievous affliction.

That this is the proper signification of the word, appeareth, Matt. 11. 28. Come to me, all ye that are weary and heavy loden, and I will ease you. The word there translated to ease, is that, which here is translated, refreshed. By this Metaphor, PHILEMONS love is notably amplified, for hereby the Apostle declareth, that his love was no less comfortable and sweet to the distressed Saints souls, then rest and sleep is to the tired body of the travailing man, or the taking away of the burden to him that is ready to sink under it.

In the Verse it self, consider these two points. First, the reason or cause that moved PAUL to give thanks for PHILEMONS love, in the first part of the Verse.

Secondly, the confirmation of this reason, in the end of the Verse, For by thee, Brother, &c. For the first, he makes a double cause. First, his joy, which PHILEMONS love ministered to him, and that no small or slender joy, but great joy. Secondly, his comfort, which he received by the same love, and this latter is an amplification of the former: for PAUL hereby signifieth, that the joy he took in PHILEMONS love, was not a simple joy, but a comfortable joy, such a joy as did countervail and swallow up all the grief of his present afflictions. Here observe,

First, that whatsoever breeds joy, is a just matter [Doct. 1] of thanksgiving: for this is the reason of PAUL'S thanksgiving for PHILEMON, For we have great joy in thy love. And the ground of this reason must needs be this: That which stirreth us up to joy, must likewise stir us up to thanksgiving: but you will say, The wicked take great delight in mischief. It is a pastime to a Fool, to do wickedly. Must they then give thanks for their wickedness? God forbid. Understand this of a lawful and just joy, coming from God, and not of an evil joy coming from Satan: for the end of that joy is heaviness, Pro. 14. and not thanksgiving; it being a sin, must drive us to a sorrowful confession of sin, and not to any cheerful praising of God's Name. But in a lawful and holy joy it holds, such as is the joy, arising out of the works of God's Wisdom and Mercy, whether done to us, or by us to others, or by others.

They are wickedly ungrateful, who when God shall have cheered and revived their spirits by his mercies, do not make their joy and cheerfulness a whetstone for thanksgiving, but rather for wantonness, and uncleanness, and vanity of speech. As we see many, when God at the Table hath filled their hearts with food and gladness, in the strength of their joyful spirits quicken their wits to swear, blaspheme, revile, and reproach the Saints, and not once to bless God's name for his creatures, that have refreshed and revived their spirits. This is a profane and carnal joy, though otherwise lawful in it self, which resteth only in the creature, and advanceth not up the mind to the Creator: whereas we should rejoice more in the good will of the Giver, then in the gift.

Let us then have a special eye to this affection of joy, that as soon as we feel the first motion and tickling of it; if it be evil, we may restrain it; if lawful, we may use it lawfully, as a goad to prick us to thanksgiving, and first, pay the toll and tribute of our joy, to the Lord, in thanksgiving, before we proceed further in it our selves; as Merchants, before they can have the benefit of their commodities themselves, must pay their Impost to the King.

But, alas, how oftentimes have we felt the Lord, even replenishing our souls with much joy, specially of outward comforts, and yet we, in the mean while, have not one thought of paying God his toll!

Whereby it comes to pass oftentimes, that God being angry with us, for keeping back from him his right, his Mercies are turned into Judgments, and our joy into heaviness: yea, hence it comes to pass, that that joy which otherwise is lawful, is now, because the fruits thereof were not hallowed to God, become to us unlawful and unholy, to be checked with SALOMONS reprehension. Eccles. 2. Thou mad Fool, what doest thou? whither runnest thou head-long, forgetting that GOD, in whom thou shouldest rejoice? from whose Mercy this thing, wherein thou art so delighted, did come unto thee?

Secondly, that joy is a singular and wonderful [Doct. 2] blessing of God, for the which special thanks are due unto him. For the rule of the Logicians is here true: That which maketh another thing so, is much more so it self. If joy make others things just matters of thanksgiving, then much more is it a matter of thanksgiving it self. 1. Thessal. 3. 9. What thanks can we recompense again to God for you, for all the joy wherewith we rejoice for your sakes? And truly, joy is the very soul of the soul, the very life of our life, without which our life is a dead, and liveliness life, and we our selves but living carcasses.

Therefore if God shall grant unto us a joyful and merry heart, in the use of any of his mercies, let us acknowledge it with SALOMON, Eccles. 2. as a special, yea, a double blessing, and so not content our selves with single thanks; but,

First, thank God for that benefit, which is the occasion of our joy; and,

Secondly, for the joy it self, which we have out of that mercy: for no benefit of it self can work joy, without the special blessing of God: so, Act. 14 The filling of the heart with food and gladness, are made two distinct works of God. For how many are there that enjoy not those things they possess, who though they should eat Manna, the bread of Angels, might yet be said to eat the bread of tears?

Thirdly, observe, what that is which must stir [Doct. 3] us up to thanksgiving, and cause us to perform it in due manner, namely, the feeling of joy in the benefit bestowed upon us: for this is the reason, that howsoever we want not sufficient matter of thanksgiving, as being compassed continually with GOD'S mercies, yet oftentimes we find our selves very unfit and indisposed for this duty: we want the sweet sense of God's Mercy, Goodness, Power, &c. in those benefits we have, which should enlarge and dilate our hearts with joy: when thy heart shall once be possessed with this joy, it grows so full presently, that it cannot any longer contain it self within, but must needs pour out it self into thanksgiving. Psal. 92. 2. It is good to praise the Lord, to sing to the most High; but what drove DAVID hither, he himself shows the reason in the words following: Because thou causest me to rejoice in thy works: and, Psal. 16. in the midst of his Thanksgiuing, see how the heat of joy breaks forth in him! My heart is glad, and my tongue rejoiceth. Every part of God's worship hath his proper and special affections. Now, as in Prayer, the fervency of an hungry and thirsty desire is the special grace thereof; so in Thanksgiuing, the triumphing Spirit of joy. If this be wanting, alas, how poorly and coldly do we give thanks! Therefore here that of Saint JAMES must be remembered, Is any man afflicted? Let him pray. Is any man merry? Let him sing Psalms, namely, of Thanksgiuing, as appeareth by the opposition.

Fourthly, mark, that PAUL did not only take joy, [Doct. 4] but comfort in PHILEMONS love; comfort presupposeth grief; as a medicine, a disease. Therefore PAUL gives us to understand, that PHILEMONS love was a kind of counter-poison to the grief, which his imprisonment and other afflictions wrought him. Whereby we may learn, what is that which will bring ease and comfort to the minds of God's children in their troubles, namely, the virtue and good carriage of those whom they love and respect: As this will be the comfort of good Ministers in their afflictions, if their flocks stand fast in that Truth, which they have preached. As PAUL tells the Thessal. 1. 3, 6, 7, 8. Now are we alive, if ye stand fast in the Lord.

Those then, that have such, as are nearly bound unto them, under the cross, as People their Ministers, Children their Parents, &c. must learn here to minister sound comfort unto them in their afflictions, namely, by continuing the same good course they walked before. If they shrink and go back, they add to their afflictions, and even kill their hearts. And those parents which in their afflictions have such children, those Ministers that in their troubles have such people, according to PAUL'S example, must comfort themselves here withal.

Fifthly, observe what that is, wherefore we are to [Doct. 5] take joy in another, viz. his grace. We have great joy in thy love. This is that, which may justly cause parents to rejoice in their children, one friend and kinsman in another. 2. John, We have no greater joy then this, that we hear thy children walk in the Truth. Phil. 2. 2. Fulfill my joy, that ye be likeminded, &c. If we rejoice in them for other respects, as for Wit, Wisdom, Knowledge, Learning, Beauty, &c. our rejoicing is not good, the end of our mirth will be mourning, we rejoice not so fast now, but we shall weep and wail as fast afterward. Withall let us here learn how to minister occasion of joy to those that desire to have joy of us, as our Parents, Ministers, Acquaintance, &c. Let us grow in grace, and in the true knowledge, and fear of God. Otherwise a profane people, given to Swearing, polluting the Sabbath, are thorns and pricks in the sides of godly Ministers, and a foolish son is a heaviness to his religious parents.

The second part of this Verse followeth, namely, the confirmation of the former part, which was, that he had great joy in PHILEMONS love. This he proves, because PHILEMON refreshed the Saints bowels.

Here observe; First, that PAUL doth not say, he [Doct. 1] hath joy in his love, because his own bowels were refreshed by him, but because the Saints bowels were refreshed. Many will rejoice in that love which is profitable to themselves. But where is he that will as well rejoice in that love which is profitable only to others? It is plain then, that we rejoice not so much in love, because it is love, because it is a virtue, but because it is beneficial to our selves, and that only we rejoice indeed in our profit that we reap by that love, and not in the love it self. For if we rejoiced in the love it self for it self, then it would be all one unto us, whether we or others were benefited by it. For that love which performeth the duties of kindness to others, is as well love, as that which showeth the like kindness to us. Then therefore shall we show our selves to be of S. PAUL'S spirit, when we can heartily rejoice at the graces of God's children, and love them for those graces, whether we have any profit by them or not (we stand not upon that) yea, and when we have profit by them, we rejoice, yet more in their profit, because of the fruit that shall further their reckoning, then in our gain, Phil. 4.

Secondly, mark, that then is a most seasonable [Doct. 2] time of rejoicing, when we see the bowels of God's Saints refreshed, the Church and People of God relieved in their distresses. So on the contrary, if we see the bowels of the Saints wrung with grief, and the Church pinched with the persecution of her Adversaries, and that she is given as a prey into the hands of Wolves and Bears, hunted by many mighty NIMRODS, and furrows are made upon her back by the Ploughes, then we are to know that it is a time of mourning, and of hanging up our Harps with the captived Jews upon the Willows. But for the most part, if it go well with us, in regard of our own particular, we care not greatly which way things go with the Church, sink she, swim she, all is one, so we live at ease, and sleep in whole skins. If our own private estate be shaken, we take on and are much cast down, but tears do soon wax dry in the evils of others, though they be common to the whole body of the Saints, whereas every man's particular depends upon the common good of the Church. And therefore as when the Church of God flourisheth, and holds up her head, we must lift up ours, though otherwise it go not so well with us in our own private: so when the Church mourneth and hangeth down the head, we must cast down ours, though our own condition be never so good: for as the peace of Jerusalem sweeteneth our own private grievances: so her afflictions and dangers do sour and make distasteful unto us, all private comforts whatsoever. Thus NEHEMIAH distasted his favor and honor in the Court, the Jews in Babylon their Houses, their Orchards, and all other their delights whatsoever, Psal. 102. VRIAH his own house, and wife.

Thirdly, in PHILEMONS example we are all, according [Doct. 3] to our power, taught to refresh the bowels of God's poor distressed Saints, if we will show our selves to have that love which we profess. For this is the effect of PHILEMONS love, the refreshing of the bowels of the Saints: for there is a cold charity and lip-love, which is common euerywhere. That which JAMES taxeth, Chap. 2. of such as will say to the naked, Clothe thee; to the hungry, Feede thee; to the cold, Warme thee. But this last, they had need to say to their own frozen charity: for they only say so, they do nothing for the relieving of those necessities. But true love, as it is seated in, and cometh from the heart & bowels of him that loveth: so it goeth down into the very heart and bowels of him who it loveth and refresheth them. The heart is both the place, from whence love cometh, and whither it goeth. And then shall our love justify it self to be sincere and hearty, when, as a comfortable Cordial, it doth our Brother good at the very heart.

But wherein standeth the refreshing of the Saints Bowels? I answer in one word: In the performing of those parts and offices of kindness unto them, which may carry an express signification of our tender commiseration and compassion towards them in their miseries. If thus thou givest but a cup of cold water, thou shalt be a refresher of the Bowels of the Saints; for nothing grieveth one in misery more, then to see himself neglected of others. This was that which went very near DAVIDS heart in his affliction, and therefore he complains bitterly of it, Psal. 69. 20. But when others shall pity them, moan, and tender their case, and in a Christian fellow-feeling, put under their shoulder, to help them in their weakness, therein imitating the Spirit, Rom. 8. 24. This is a great ease and refreshing to their heavy and oppressed minds.

Now, more specially, we are to express this our compassionate affection towards them, in these duties:

First, in speeches of Comfort, Psal. 41. 1. Blessed is he that hath respect of the Poor, saying, (namely, unto the poor Saints) The Lord will deliver him in the time of trouble. Thus JOSEPH confirmed and raised up the hearts of his poor-brethren, cast down with fear, by speaking kindly unto them, Genesis 50. Now, these Consolatorie speeches, wherewithal we are to revive and refresh the spirits of our disconsolate brother, are especially to be taken from the sweet promises of GOD'S Word, which, in the best and wisest sort we can, we are to apply unto them.

Secondly, in commending and remembering their afflicted Estate to GOD in our prayer. And this also is another thing, which the Psalmist in the former place maketh another part of our respect towards the afflicted. In the third Verse, after his words of Comfort, he setteth down his prayer to GOD in the behalf of the afflicted, Deliver him not to the desire of his enemies. The Lord strengthen him, lying in the Bed of Faintnesse: For so TREMELIVS translates it.

Thirdly, in the Works of Liberalitie, as the need of the afflicted shall require, and our own ability give us leave. Phil. 4. When PAUL had received the Liberalitie of the Philippians, being in prison, he professeth, that he received, and that now he was full. 2. Tim. 6. ONESIPHORVS ministering unto him is called refreshing of him: Where the word of Refreshing is another word then this here used; a Metaphor taken from those, who being almost overcome with heat, find some cooling, to show, how acceptable and comfortable ONESIPHORVS his relief was unto him. Where yet, besides his ministering unto him, he maketh mention of his diligent seeking him out, and so visiting him in the prison, as another part of his refreshing him: That we may see the truth of that which before I said, That the least office of kindness whatsoever, performed with a tender and pitiful heart, is a refreshing of the Saints. But these three are the chiefest waves of refreshing.

Now, if in this sort we are to refresh the Saints Bowels, what shall we say then to such miserable Comforters as JOB was troubled with, that afford small or no comfort at all? True comfort is sweet to the very Bowels. But much more are they to be condemned, who are so far from comforting the Saints, and refreshing their troubled Bowels, that they gripe and pinch their Bowels, adding to their affliction, wounding them whom the Lord hath smitten, as DAVID complaineth of some, Psal. 69. 26. What shall we say to such as SHIMEI, that come out to gather sticks when the Tree is fallen, and tread down the Hedge where it is low, as he did, reviling DAVID in that great extremity? such as the Edomites, Psal. 138. that insulted over the Israelites in the day of Jerusalem, crying, Rase it, Rase it to the foundation thereof; that speak words which are as the prickings of a Sword, to the piercing of our Bowels thorough, when rather words, as it were suppled with Oil and Butter, should be used. Surely, God will remember such. DAVIDS imprecation shall befall them.

But let us rather imitate PHILEMON, in refreshing the Bowels of the Saints, knowing,

First, That God himself hath pronounced such Blessed, Psal. 41. Matth. 5.

Secondly, That herein we imitate the Spirit of God, Rom. 8. 26. whose office it is, to comfort the hearts of the afflicted Saints.

Thirdly, That by the same means we refresh the Bowels, not only of the afflicted, but also of others, who lay to heart the afflictions of JOSEPH, as here PAUL saith, how he was comforted, when he heard of PHILEMON refreshing the Bowels of other Saints.

Fourthly, Yea not only so, but we shall refresh the Bowels of Christ himself. The which, as they are pricked and pierced in his Saints, Acts 9. for even the apple of his Eye, tenderer then the Bowels, is hurt in them; so likewise are they refreshed in them, Matth. 25. Therefore the Apostle called that Gift which the Philippians sent him, lying in Prison, an Odor that smelleth sweet, a Sacrifice acceptable and pleasing to God, Philip. 4. 18. So that as sweet Odours are a refreshing of the senses, so our refreshing of the Saints Bowels, is in a manner a refreshing of God's own Sences and Spirits.

Fifthly, That hereby we shall enlarge the spirit, not only of the afflicted, but of all other good men besides, to whom our Love is known, in praying to God for us. See an example in PAUL, praying again and again for ONESIPHORVS and his Family, because he had been refreshed by him, 2. Tim. 1. 6. O happy ONESIPHORVS, that by thy Liberalitie gainedst the so effectual Prayers from so worthy an Apostle! Never layedst thou out any money better then that, which returnedst unto thee so great again, as that did which thou bestowedst on PAUL: For the servant prayer of any just man, much more of an Apostle, prevaileth much, James 5.

Sixthly, That if we reap not this benefit of our Love from men, who may prove ungrateful and unmindful, yet God is not unjust, that he should forget the labor of our Love, which we have shown towards his Name, ministering to the Saints, Heb. 6. Nay, he will cause it to be as Seed, that shall bring us a plentiful Harvest of many temporal blessings in this life, and of eternal life it self at the resurrection of the Just.

But here it must not be omitted, that besides those ways of refreshing, spoken of before, common to all sorts, there was one way proper to PHILEMON, in regard of his Ministry, that which is spoken of, Isai. 50. when the tongue of the Learned ministereth a word in due season to the soul that is wearied with the burden of sin. Thus must all Ministers refresh the Bowels of the Saints, as need requireth. But nowadays men's Bowels needs no such refreshing. They are rather to be pricked, as those, Acts 2. with the Sword of the Law, and then they will stand in some need of Evangelical refreshing.

Fourthly, Here mark, what is the Condition [Doct. 4] of the Saints in this life. They meet with such crosses, as do gripe them at the very heart, and pierce thorough their very Bowels. So it was with MARY, Luk. 2. 35. And hence it comes, that their Bowels stand in need of refreshing: Whereas the wicked, for the most part, are always fat, fresh, and flourishing, that they need not to be refreshed by any.

But here is our comfort in this life, God will raise up some PHILEMON, to refresh us; some SIMON, to help us to bear our Cross; at the least, he will send his Spirit, the Comforter, into our hearts; and at the length will bring that happy Day of refreshing, when all tears shall be wiped, and we shall need no further refreshing. Then shall the wicked, with the rich man, tormented in Hell, cry for some refreshing, as standing in great need thereof, but none shall they get.

HEre the Apostle cometh to the second and that most principal part of his Epistle, his Petition concerning ONESIMUS, to the which, as an appendant, is added a Petition in his own behalf. But the whole Epistle is taken up in ONESIMUS his matter, and in his Petition for him. The which he propoundeth first in these three Verses, and then pursues and follows with arguments, and preventing of objections in those which follow.

Now his Petition is not propounded barely and nakedly, but set forth with many amplifications, for the moving of PHILEMONS affections.

These Illustrations are either general, belonging to the whole Petition, or special to the several parts thereof.

The general Illustration is set down in the first Particle, Wherefore; which being a Particle of Illation, showeth, that this Petition of PAUL, howsoever a distinct part from the former, yet dependeth and hangeth upon them. Wherein appeareth the wonderful Artifice of the Apostle, that so sweetly coupling two such diverse and distinct parts of his Epistle, doth by this means, as it were, secretly and by stealth, slide on from one part to another, the Reader scarce perceiving him.

Now these things depend on the former in this manner.

In the end of the former Verse he had said, That by PHILEMON the Saints Bowels were refreshed. Now hence he taketh occasion very fitly of propounding his suit for ONESIMUS, Wherefore I pray thee for ONESIMUS; as if he should say, Since hitherto thou hast been exceeding kind to the Saints, a refresher of their Bowels, I would not have thee wax weary hereof, but continue still like thyself, and show thyself now to ONESIMUS, in refreshing his Bowels, cast down in grief for his sin, that thou hast formerly done to others.

By this inference we learn, that those good [Doct.] things which we have done formerly, ought to be effectual incitations to us, for the doing of the same, yea greater, as occasion is offered. For thus PAUL reasons here with PHILEMON: Hitherto, Brother, thou hast been a refresher of the Saints bowels: Continue so still, and refresh now likewise poor ONESIMUS his bowels. But many reason contrariwise: Hitherto I have done this or that, I think that well for one. I hope, now I may rest me awhile, and let others take my room, and do as much for their part, as I have done for mine. But the Apostle tells us, we must not be weary of well-doing, which they do which would pay the debt of Obedience to God, in some good actions, with that which they have paid him in some other formerly: we cannot use a more effectual argument to stir up men, either to godliness in general, or some special actions thereof in particular, then this, which is drawn from their own former practice. What more forcible exhortation to constancy in the Truth, then this? Heretofore you have been so zealous for the Gospel, that for it you have endured banishment, imprisonment, and many other afflictions, and will you now begin to faint? Now, the ground of this argument is this, That when once we give over the course, which formerly we held, we lose all which we have done before. All our former labor was vain and bootless, our Prayers, Fastings, Hearing, Preaching, Suffering, all to no purpose. If a man in a journey of an hundred miles, after ninety nine gone, should there rest and go no further, he might as well have stayed at home, and never have set foot out of door. Hence S. JOHN Epistle 2. exhorting to perseverance: Let us take heed to our selves that we lose not the things we have done, (namely, by flinching) but may receive a full reward. And PAUL Chap. 3. to the Galatians, ready to revolt, Have ye suffered so many things in vain? for as in godly Repentance, when we change our former course of life, our former sins shall nothing hinder us; so in this wicked repentance, whereof we may see at this day fearful examples, when we repent us of our former good course of life, and forsaking it, follow the course of the world, all our former good deeds shall nothing avail us, Ezek. 1. 18. for we our selves by our present contrary practice, do condemn them all. This is the general amplification.

Let us come now to the special illustration of the special parts of the Proposition of the Petition. The Proposition is this: I PAUL pray thee for ONESIMUS. Here there being three things; first, the act of his praying. Secondly, the person praying. Thirdly, the person prayed for: all these have their several amplifications.

• First, the act of praying is set forth by the diverse, Verse 8 Though I have great liberty.
• Secondly, by the moving cause, Verse 9. Yet for loves sake, &c.
• Secondly, Person praying described from his present condition: First, of his Age. Secondly, Restraint.
• Thirdly, Person prayed for, ONESIMUS, described by relation; that he was PAUL'S son, begotten in his bonds.

For the first, The act of his praying is set forth by the Diuerse, namely, that power which he had of commanding. And it is, as if the Apostle should have said: If I would use my power and authority, I might command thee, but being overcome by that great love I bear towards thee, I willingly yield from that my right, and choose rather to entreat. So that this amplification containeth a very powerful argument, from the greater to the less. If thou oughtest to hearken unto me in this cause commanding, how much more, dealing more mildly by way of entreaty?

This his power of commanding he sets forth: first, by the measure, Having great liberty, or, Though I might be very bold.

Secondly, by the manner of it, in Christ.

Thirdly, the matter or object of it, That which is convenient.

Here first of all observe, that the Ministers of [Doct.] the Word have a certain authority, whereby they may command their Hearers. 1. Tim 6. Charge them that are rich, that they be not high-minded, &c. They may command with a charge, which is more then a simple command. So, 2. Thessal. 3. verse. 6. We command, or charge you (for the word is the same that before) to with-draw, &c. And lest any should say, that this was a peculiar privilege of Apostles and Evangelists; let him hear PAUL, investing all ordinary Pastors with the same authority. 1. Thessal. 5. We beseech you to know those that be over you in the Lord. And, Hebr. 13. Obey those that are your Guides. But that we may the better know this authority, whereof we speak, the manner of it here set down by the Apostle is to be considered: Having power to command thee in Christ.

This authority then they have to command, is not in their own name, but in Christ's: wherein the Civil and Ecclesiastical power are differenced. In the Civil power Christ hath Deputies and Vicars, which may command in their own name, and by punishment constrayne men to obedience, for this power respects only the outward man. But in this Spiritual power, because it is over the conscience, he hath no Deputy that may be fully possessed of his own authority, but only Ambassadors. He calls Ministers Stewards, who have only authority to signify Christ's pleasure unto us, and cannot, as the Civil Magistrate, compel by punishment.

The Church therefore hath no absolute Lordship in things spiritual. It is Christ's alone incommunicable to any other. Let a man's place be never so great in the Church, he is but a servant, as MOSES was, Heb. 4. having no Imperial authority in himself to command, but only in his Masters Name.

First, Here then we see the Papists refuted, who [Use.] challenge to the Church an absolute and Kingly kind of Soueraignetie; not contented with that which Christ granteth, which is only Ministerial. Hence it is, that they substitute the Pope in Christ's place, and call him Christ's Vicar. But surely, if ever any in the Church had been capable of this so great an Authority, it was the Apostles. But besides, that it will not stand with the name of an Apostle, that is, a Legate, or Embassador sent in the name of another, the Apostles never used it, never claimed it; nay, they have altogether disclaymed it, 2. Cor. 5. 20. Now then are we Ambassadors for Christ, as though God did beseech you through us; we pray you, in Christ's stead, to be reconciled to God. So here, and 2. Thess. 3. 6. he commands in Christ's Name. But if so be that Christ had as well set them in his own place for spiritual things, as Magistrates for temporal, they might then have commanded in their own name. Therefore all the Authority of Ministers is to be confined within the bounds of an Embassage, contrary to that which the Pope hath done, styling himself the Vicar of Christ; and so turning the Spiritual power, which in the Church only is Ministratorie, into a mere Tyrannie and Lordship over the Faith of the Church; which yet the Apostle rejecteth as a thing not beseeming him, 2. Cor. 1. in the end, Not that we have dominion over your Faith, wherewithal he linketh the power of the Ministry, adding, But we are helpers of your joy.

To whom then can that description of Antichrist, sitting in the Temple of God, as God, better agree, then to the Pope of Rome, who blasphemously arrogateth unto himself a Power, and that absolute, to command in his own name, to bind the Conscience with those his commands, to remit and retain Sins? But we have shown, that the power of the Church is only the power of Servants, Ministers, and Stewards, 1. Cor. 4. 1. whereby all is done in Christ's Name. And therefore, when Ministers are said to have power to command, to bind, and loose sins, all these things are thus to be understood, That they have power to declare Christ's will, in his Commandments, in his Promises, in his Threatenings. Then doth the Minister command, when he tells us Christ commands; remit, or retain sins, when he truly testifieth, that Christ doth so.

Secondly, But as this their Doctrine of the Spiritual Jurisdiction is unsound, so is that likewise which thereupon they build: For hence they would gather the Superioritie of Ecclesiastical men above Civil Magistrates. And their Argument at the first may seem to carry some show.

He that commandeth, is above him that is to be commanded.

Ministers command all Christians, even Magistrates. Therefore. So Likewise thus: Shepherds are above the Sheep.

Ministers are Shepherds; Magistrates, the Sheep. Therefore, &c.

But the Answer is easy, to any that shall consider that which hath already been spoken: Every Commander is not greater then he that is commanded; Kings sometimes send mean men to command great Nobles. What? is a Pesant therefore above a Noble man? We must distinguish therefore of those which command: some command in their own; some, in another's name. The first, always, and simply, obtain Superioritie; the latter, only in the cause of their Embassage. Now Bishops and Ministers are of this last kind. And therefore it follows not of this, That because they have power to command Magistrates, therefore simply, and in themselves, they are their Betters; that they may take the upper hand of them in sitting at the Table, in going, and such like actions, as it was wont to be in the Papacie; and as BELLARMINE, though very erroneously, would have it both acknowledged of the Emperor MAXIMVS, and practiced by Bishop MARTIN. To whom, when the Emperor, says BELLARMINE, as unto the worthier person, had sent the Cup, brought by his servant to himself, and he had received it, and drunk himself, yet would not send it back again to the Emperor, but gave it to the Priest, thinking none, next to himself, so worthy as he; and that it would not have been safe for him, to have preferred either the King, or any of those next him, before a Priest. This Story he allegeth out of SVLPITIVS writing of the life of this MARTIN, De Pontif. lib. 1. cap. 7.

But first BELLARMINE, with his SVLPITIVS, do clean mistake the matter. For this example rightly understood, doth rather show the inferiority of Ministers beneath the Magistrates. The Emperor sent the Cup as a sign and token of his favor, as it is the manner of great men to do at the Table, as appeareth in IOSEPHS example, sending portions from his own Messe to his brethren. Now it had been no good manners for him to have sent back the Cup to the Emperor, which he had sent as a favor to him, to grace him. But admit, BELLARMINE could bring many such Examples of Clergy men, preferred in such things before Magistrates, and that this example would serve his turn for this purpose, yet the Doctrine we have gathered out of this place, overthroweth them as unlawful: for the superiority of the Minister is only in his Embassage, whilst for the time he is God's mouth to us. But when they are at Dinner, or at Supper, they are out of their Embassage then. And being out of their Embassage, they are inferior, not only to Kings, but also to their Servants, inferior Magistrates, 1. Pet. 2. 13, 14.

Again, it may be answered, That the Commander is above the commanded; but the Minister properly doth not command, but God by the Minister; and so Princes are subject, not to the Ministers, but to God's own Authority, whereof the Ministers are only dispensers. And thus understand that, Isaiah. 60. 10.

Away then with the pride of ambitious DIOTREPHESSES, that even in Civil Things would have Preeminence above the Civil Magistrate.

Thirdly, But we must take heed, lest whilst we find fault with the Papist, for giving too much, we our selves, in the mean time, give not too little. This is the property of fools, to run from one extreme to another. Therefore PAUL, after that he had refuted, in the three former Chapters of the first Epistle to the Corinthians, those that went too far in magnifying of Ministers, in the beginning of the fourth, lest he should seem to be Author to any, of derogating from the Ministry, he addeth, Let a man yet so think of us, as of the Ministers of Christ, and dispensers of the Secrets of God.

It can scarce be expressed in words, with what disdain Ministers are contemned, not only of the great Ones, but even of the vulgar sort. Every base companion will in reproach call them Parsons and Priests. Why! what are you, but a Priest? As if one should say to the Kings household-servant, You are but the Kings servant. I, but do you make but a but of it? Is not this a place of good account? Is the Steward of a Kings Family nobody, because he is over the Family not as a Lord, but as a Steward? Is the Minister nobody, because he commands not in his own name, but in Christ's? But is it not counted a matter of greater honor, to be sent in Embassage by an earthly Prince.

The authority of Ministers, as I have shown, is only the authority of Messengers, and Ambassadors, and lasts only during the time of their message, and embassage. What then, when they have done their message, are they so lightly to be regarded? God forbid. Nay, according to the Apostle, for their works sake, they are to be had in singular account always, and euerywhere, and not only whilst they are in their work, being a preaching in the Pulpit.

But when they are in their embassage, declaring the Will of Christ, then special reverence and regard is to be given them, then according to CORNELIVS example are we to set our selves before them, as before God himself: for they command in Christ's Name, and therefore their contempt is contumelious to Christ himself, in whose Name they speak, Matth. 10. Ministers therefore must be heard with submissive and obedient minds; for if they have authority to command us in Christ, how can any whosoever deny obedience? Nay, Kings themselves are to be obedient to them, that are over them in the Lord, as the Apostle willeth, for it is Christ's authority, and not the Ministers, and therefore it equally bindeth the King and the Beggar. But, alas, Ministers may command, even mean persons: but who obeys their commands? They may command, and do themselves. Their words are accounted only, as a blast of wind.

This authority of commanding, as it is set forth by the manner in Christ, so by the measure, having great authority, &c. For, being in Christ, it must needs be great.

This must teach Ministers to speak with great boldness, when they know they are armed and backed with Christ's authority. Indeed if those things we speak, were in our own names, we had just cause to be afraid, because oftentimes our message is very unwelcome to carnal ears, but speaking in Christ's Name, we may, as the Apostle here saith, be very bold, lifting up our voices as Trumpets, Isaiah. 58. 1. knowing that God hath given us the Spirit, not of fear, but of power and love, and of a sound mind, 2. Tim. 1. 7. The meanest Sergeant, that is in the Kings name, dares arrest the greatest Duke that is. In this house, the basest Skullion in that kitchen, being set on by your Honors, would not be afraid to control the Steward. But take heed, thou that art a Minister, lest at any time thou presume to command, to rebuke, or threaten in thy own name. Christ will not bear thee out in such commands, neither will he make good such threatenings. If men in such a case offer violence, look not that he should rescue thee, but in his own cause he will be a wall of brass unto thee, Ier. 4. Wherefore, as a faithful Ambassador, reveal the whole Counsel of God, let neither fear, nor the golden squincey, nor anything else stop thy mouth. Thou hast Christ to be thy Author, in that thou art to say. Assuredly, he will never go back from that, which he hath willed thee to speak. ABSALOM encouraged his servants, to slay his brother AMNON, by this argument: Have not I commanded you? 2. Sam. 13. How much more should the Commandment of Christ put heart and spirit into the Ministers, to open their mouths, and to speak freely, and fully, and frankly, whatsoever they have in Commission?

Thirdly, S. PAUL sets forth his authority of commanding, by the matter of it. What is it that he may command? anything what he please? No. Though he were an Apostle, yet he hath no such infinite authority. What then? That which is convenient. See then the bounds of this spiritual power. It can command nothing, but that which is convenient.

And this necessarily followeth out of the former, for it is in Christ. And Christ can command nothing which is not convenient; wherefore, if Ministers at any time shall command things inconvenient, they do now exceed their bounds, they go beyond their Commission, neither do they now command in Christ's Name, but in their own. And therefore in such cases we are so far from being bound to obedience, that we are in conscience to disobey. This overthroweth the tyrannical and usurped Dictatorship of the Pope, who maketh his own will a Law, and thinketh, he may do in the Church what him listeth.

The propriety of the word, Conuenient, is also to be observed. It signifieth that which in equity we are bound unto, though not in the rigor of the Law. If PHILEMON should stand upon it, he was not to receive ONESIMUS again, but in Christian equity he was.

Note then, that we are bound not only to do [Doct.] those things, which the very extremity of Law will draw from us, but also such whereunto reason and equity do persuade. Thus much of the first illustration of the act of praying from the diverse, his power of commanding: Though I have great, &c.

The second followeth from the moving cause: Yet for loves sake, I rather beseech thee.

The cause that made PAUL deal by entreaty, when he might have commanded, was love, not PHILEMONS love towards the Saints, that he spoke of in the seventh Verse, as some would have it, but his own love towards PHILEMON.

Observe first, in the example of the Apostle, that [Doct.] Ministers must deal in the mildest and gentlest manner that may be with their Hearers, entreating, persuading, exhorting, beseeching, even then when they may lawfully command. 1. Cor. 15. in the end. We beseech you to be reconciled. Rom. 1. 12. I beseech you, Brethren, by the mercies of God. For so it is, that we see, even in the things of this life, that men must be fain to sue for that which is their own, and may be glad if by fair entreaties they can get up their debts. So the Ministers may think they have done some great matter, if by any means, even by earnest and affectionall persuasion, and exhortation, they can get at our hands this debt of obedience we owe to God. And no marvel if Ministers thus deal, when God himself herein goes before us in his own example. Oh that Israel would have hearkened, Psal. 81. 13. and Matth. 23. Christ shows that he invited the Israelites in the same manner unto himself, that the Hen doth her Chickens. Wherein we have great cause to admire the unspeakable goodness of God towards us. Men commonly are earnest and importunate Intreaters for those things which may be profitable to themselves, but who is earnest in desiring another, to do that which is only for the profit of him, with whom he dealeth, and not any whit profitable to himself. If a man of himself cannot see what is for his own good, and of his own accord do it not without further ado, we count him worthy to smart for his folly. But here, God dealing with us by his Ministers, so pathetically to turn, and reconcile our selves unto him, the profit is solely our own: we only shall have the commodity of this reconciliation, and not God, who could as sufficiently glorify himself in our everlasting confusion. Our hearts therefore must relent, and be overcome by this kindness of God, so sweetly, and gently calling and alluring us unto himself.

Observe further, in PAUL'S example, that sometimes [Doct.] we are to yield of our right, neither always may we do those things, which of themselves are lawful and indifferent. It is a weak argument. This is lawful in it self, therefore it is lawful for me. In it self it was lawful to eat of things sacrificed to Idols, and yet in the case of scandal, the Apostle forbids the Corinthians to eat of them, 1. Cor. 8.

It is lawful in it self for a Minister to receive maintenance from his flock; but it was not lawful for PAUL, preaching at Corinth, 1. Cor. 9. For then he had abused his liberty, Vers. 18. And hindered the Gospel, Vers. 12. and so consequently sinned. The case is alike in the use of our Christian liberty, in things indifferent, as meat, drink, apparel, sport, recreation. It is a point of Christian wisdom to consider, not only what is lawful, but also what is expedient and profitable, not only what is lawful in general, but also in special, what is lawful for me and thee; for if the use of our liberty be a stumbling block, at which our Brethren may fall and hurt themselves, we must then bridle and restrain it. Here then is condemned the tenacitie and temerity of some in the use of that liberty, which the Word hath granted them in things indifferent. Their tenacitie, that they hold their own stiffly, and will not let go the least part of their right, though the glory of God, and good of their Brethren do earnestly crave and beg it at their hands. Their temerity, not only that they themselves rush venturously upon all things that in themselves are lawful, not considering with themselves, whether in regard of some circumstances, it may not be unlawful for them, what inconvenience may ensue, what hurt may also arise to the Gospel, but also censure and condemn others, who kept back by Christian wisdom and charity, dare not run with them to the same excessive use of their liberty. Let them remember that PAUL, in this place, having much liberty of commanding, yet chose rather to entreat.

Observe thirdly, what it is that will make a Christian [Doct.] abridge himself sometimes of the use of his liberty; namely, the love of God and our Brethren. For loves sake I rather beseech thee. For this is reckoned among the properties of love by the Apostle; That it seeketh not her own, 1. Cor. 13. but his, whom it loveth. If God's glory and the Churches good be dear unto us, we will not use our liberty to the full, in those things which may hinder and hurt both. If therefore thou wouldest obtain so much of thyself, as to remit and give in something of thy right to God and thy Brethren; first, it is necessary that thy heart be inflamed with a zealous affection both towards God's glory, and the Churches good. This convinceth many of small love to their Brethren, that will not moderate their liberty, no not in those things which they see necessarily will bring in the ruin of the Church.

The Papists also are here confuted, who would make this departing from our right, for God's glory and the Churches good, to be a work of supererogation: For this is their judgment of PAUL'S preaching gratis, and diverse such like examples in the Scriptures. If the works of Charity be above the Law, then also are these works to the which the Law of Charity bindeth us above the Law, for it is love which makes us yield. And, I hope, the Law commands us to love God with all our heart, and our Neighbor as our self.

Thus much for the first special illustration of the Proposition of this Petition, namely, of his act of praying.

The second followeth, namely, of the person praying: PAUL himself: I pray thee, described first by his age, being as I am, PAUL aged; secondly, from his imprisonment, which he maketh a greater matter then his age, and now also a prisoner of Jesus Christ; both these are here brought in, to add further weight to his petition, and to stir up the affections of PHILEMON.

First, That he urgeth his years, as a matter that [Doct. 1] should make PHILEMON more respect this his suit, we learn, that special reverence is due to this age. God under the Law provided for this, that there should be more then ordinary regard had of the aged, but specially in the Ministry; for after they began to be in years, he would have them eased of the burden of their Ministry, and yet double honor to be given to them, both of reverence and of maintenance. Now, if the white head and silver hairs of a Minister, suing for another, should procure authority unto him in his suit, and moves the affections of those he sues unto, how much more then, suing for himself? And questionless, there cannot be a spectacle of greater compassion, then an aged Minister, gray-headed, in the Service of God and the Church, being in distress. Age (says SALOMON) is a Crown of Glory, being found in the way of righteousness. If in any way of righteousness, much more in the way of the Ministry, righteously and faithfully discharged.

Such then that are like PAUL in the Ministry, or in any other Calling, that have spent their time painfully and profitably, may with honesty urge their age, pleading for themselves and others. But the old man, that hath lived vainly and unprofitably all his youth, and hath always been a burden of the Earth, is an uncomely sight. For old age is an honor in it self yea, a part of God's Image, who is the Ancient of Days. And honor (says SALOMON) becomes not a fool. To such old men, their honor is turned into shame; Their gray hairs are rather ashes of shame and humiliation, then a Crown of glory.

Secondly, Vrging his imprisonment, as another [Doct. 2] matter, and that of greater weight then the former, wherefore he should be respected in this fuit, he teacheth us, that the afflictions of God's Ministers are so far from being any just cause to make us less to reverence them, that for them they are more respectively to be used, and honourably to be conceived of. Many Ministers enjoying peace and liberty, and flourishing in the Pulpit, have been much flocked after, and greatly regarded, as JOHN BAPTIST; but when once they have been clapt up in Prison, then they have been shamefully neglected, as it seemeth JOHN was by many of his hearers, whom our Savior upbraideth with this, That they rejoiced only in him for a season; namely, whilst he enjoyed his Ministry peaceably. And this their forgetting of him in the Prison, is not improbably thought by some to be the cause that made Christ break forth into so large commendations of JOHN being then in the Prison.

The third special illustration followeth; namely, of the last part of the Proposition of the Petition, which is the party sued for, viz. ONESIMUS: for it is a matter of great moment, in suing for any, that the party we sue for, be such a one, that he may sufficiently commend himself, even without our commendation. Now here PAUL showeth, that ONESIMUS was such a one; entitling him his Son: Withall, he noteth the circumstance of the place where he begot him, in the Prison. The name of Son is Metaphoricall, and implieth only thus much, That by PAUL'S Ministry, ONESIMUS was converted to the Faith.

First, Here I observe, That the Ministers are moved [Doct. 1] with a special kind of affection, equalling, if not surpassing, the natural affection of Parents towards those whom they have gained to Christ. Therefore PAUL here calleth ONESIMUS, whom he had converted, his Son, and afterwards, his Bowels. And so Isaiah 8. Behold I and my children, whom thou hast given me. We must love all Christians, but yet more specially, those that are of our own begetting, the workmanship in some sort, of our own hands. As men naturally love all little children, but yet their own in a higher degree. For it is true which the Philosophers once said, Every man loves his own Work: as we see in Poets, loving their own Poesie, hatched in their own brains; and Artificers, loving their own inventions. And hence it must needs follow, that the affection of the Apostles towards the Church, as being the Fathers and Founders thereof, must needs exceed the affections of ordinary Pastors that succeed, building upon their foundations, 1. Cor. 4. 15. S. PAUL challengeth the name of Father of the Corinthians, as proper to himself, and calleth those that succeed in that Church, but Schoolmasters. Now, the affection of a Father far exceedeth the affection of a Schoolmaster to the child. Now, if Ministers carry this fatherly affection to them whom they have converted, then it behooveth those whom they have converted, to carry the dutiful disposition of loving and obedient sons to them, above any other Ministers. If we owe much to natural Parents, the instrument of this Temporal, how much then to our Spiritual, the instruments of our eternal life? Never can we come out of their debt.

Secondly, Observe, what Ministers may truly be [Doct. 2] called the Fathers of the Church. Surely, they which have begotten children unto God, and with Isaiah, can present themselves before the Lord with the goodly train of their Spiritual progeny. This name belongeth first of all, and principally, to the Apostles, who laid the first foundation of the Church: as we shown a little before, how PAUL claimed this name in special sort, in regard of the Corinthians; because, howsoever other ordinary Pastors that succeeded him, begat, no doubt, some particular persons, yet he begat the whole Church. They then have a special interest in this name, that begat whole Churches at once, thousands at one clap, as PETER, Acts 2.

Now this which is spoken of the Apostles, that gave the first constitution to the Church of the New Testament, is true also of others, sage men, of extraordinary and Apostolical spirit, as LVTHER, CALVIN, and many others, who gave a restitution to the Church, fallen in these latter days. They also more specially may be called the Fathers of the Church. Secondly, this name also belongeth to ordinary Pastors; and amongst them, more especially to such that increase the Church, established with new offspring: For although they are far more noble and excellent Fathers, that are Fathers of the whole Church, then they who only are Fathers of some few particular members of a Church; yet these latter also are Fathers: for it is not the multitude of sons, but a son, that makes a Father. And PAUL here calling ONESIMUS his son, makes himself a Father, as well in regard of him, as of the whole Church of the Corinthians.

The Pope then and Popish Prelates are unworthy of the honor of this name, with all idle and slothful Ministers, serving only their own bellies. Rather may they be called Betrayers of the Church, then Fathers thereof, who either convert not at all, or else pervert and make their Conuerts, as the Pharisees in our Saviors time, seven times more the children of the Devil, then they were before. But yet among the Pastors of the Church, not only those whose Ministry God honoreth with the conversion of Souls, are to be honored also with this name of Fathers, and none else: Honor thy Father and Mother, says the fifth Commandment; where God honoreth our Superiors with the name of Parents, and so in the Commandment does that himself which he biddeth us do. Now all true and lawful Ministers, set over us by the Lord, are our Superiors; and yet how many such are there, whose Ministry, though it be very faithful, yet is nothing fruitful in the gaining of Souls? These, though they have no Spiritual posterity, yet in the fifth Commandment are called Fathers. And so well may they be called, for these two respects:

First, Because they do their best endeavor to be Fathers; they cast forth continually the Spiritual Seed of the Gospel, and sow it in the furrows of our hearts. Indeed, it is not sufficient for the getting of the name of a natural Father, to do thy endeavor, unless the event answer thy endeavor, because the fault may be in the Seed; unfit it may be for generation: but here the Spiritual Seed of the Gospel is incorruptible, subject to no fault; and therefore the blame of the Ministers sterilitie cannot be imputed to themselves, faithfully doing their best endeavor.

Secondly, Because they carry the affections of Fathers towards their people; such as PAUL describeth, 2. Cor. 6. 11, 12. And in this respect, S. JOHN in his general Epistle calleth all the members of the Church, his Children, though not all begotten by his Ministry. This fatherly affection they show principally in these points:

First, In seeking not the Churches, but the Church it self, 2. Cor. 12. 14. and that with so earnest a desire, that they prefer the good of the Church before their own lives, as PAUL showeth in the same place; for this is the affection of natural Fathers, as we see in the example of DAVID towards ABSALOM, that they can be content to redeem their children's lives with their own. Hirelings therefore, that make this the only end of their Ministry, that they may warm themselves with the fleece of their Sheep, setting the Church at sale for their own lucres sake, are not in any wise to be called Fathers of the Church. Are Children thus dealt withal by their Parents? The true Fathers of the Church prefer the good thereof before their own lives; these men, their own private commodity, before the very life of the Church it self.

Secondly, Parents nourish their children at their own Table; and that they may be able so to do, they are content to take any pains whatsoever. So must and do Ministers that are faithful, provide Spiritual nourishment for the Church: And for this purpose are always and plentifully furnished with store, both old and new, which they may bring forth for the benefit of the Church, as need shall require. Therefore idle and ignorant Ministers, killing the people with the Famine of the Word, are justly deprived of the honor of this name. Parents lay up for their children, 2. Cor. 12. saith the Apostle. These men lay up no Spiritual Treasures for the Church; therefore the Church cannot acknowledge them as their Fathers.

Thirdly, They resemble Fathers, in that they do not only give their people Spiritual food, but with a fatherly and motherly affection, 1. Thess. 2. 10. As you know how we exhorted and comforted everyone of you, even as a father his child. It is not enough to exhort, to admonish, to teach, and instruct, but all this must be done with the affection of the Father; so that we may give them their Spiritual sustenance, as Nurses do little children their bodily. This is that, in his own example, the Apostle commendeth unto us, 1. Thess. 2. 7, 8. We were gentle among you, even as a Nurse cherisheth her children. Thus being affectioned towards you, our good will was to have dealt unto you, not only the Gospel of God, but also our own souls, because ye were dear unto us. This phrase of dealing his own Soul, signifieth that effectual affection wherewithal he delivered the Word unto them, as Esa. 58. God commands to give Alms to the Poor with feeling and compassion, useth the same phrase, Thou shalt pour out thyself to the hungry. So Phil. 1. 5. God is our witness, how we long after you from the very heart root.

Fourthly, They resemble natural Fathers in this, that as there, so here likewise, Love descends, rather then ascends. The natural Parent cannot blot out natural affection, no, not towards untoward and rebellious children, as we see in DAVIDS mourning for ABSALOMS death. Can a Mother forget the fruit of her Wombe, says the Prophet? Isaiah 49. No, certainly she cannot, though the degenerating child should forget her.

Here then do good Ministers show themselves true Fathers, when yet they continue to love them that are wicked and unthankful, yea, injurious towards them. Thus it was with PAUL, 2. Cor. 13. 15. We will willingly be bestowed for their Souls, though the more we love you, the less we be loved of you. Now the ground of this so strange and strong affection, in the former verse he made to be this, that he was to them a Father, and they to him instead of Children.

If Ministers are thus Fathers, and must thus behave [Use.] themselves to their people, as to sons, then it becometh them to put upon them the disposition of sons, and to carry themselves to their Ministers as towards their Fathers. If then Ministers be Fathers, where is the filial reverence of their Flocks? Where is the reciprocation of like affection? Where is the imitation of the Stork, nourishing his old Damme? 2. Cor. 6. 3. After the Apostle had most lively deciphered, and as it were in an anatomie laid open and naked his fatherly bowels, inferreth forthwith thus, I speak unto you of like recompense as unto children, Be ye also enlarged. Idolatrous MICAH shall justly condemn many of us, who entertaining that roving Levite into his house, promised unto him the honor of a Father, Judge. 17. Thou shalt be (said he) unto me as a Father.

Thirdly, observe, in that PAUL saith he begat, that [Doct. 3] is, converted ONESIMUS, that the Scripture useth sometimes to give that to the Instrument of God, which properly belongeth to the Lord God himself: for the Apostle speaking of our Regeneration, calleth us God's own Creatures, his Workmanship, Eph. 2. 10. Therefore we are not, in regard of our Conversion, the Creatures of any Minister: yet because God doth it not without the Ministry of his Servants, therefore this blessed work is oftentimes given to them also. This PAUL telleth TIMOTHY, He shall save those that hear him. And all Ministers of the Gospel are called Saviors, Obadiah the last; and yet properly, Christ is our Savior.

This may serve to check the Papists, urging against us these places of Scripture, which seem to ascribe some virtue to the Sacraments; as, Titus 3. He saved us by the washing of the new Birth. 1. Pet. 3. Baptism saveth. If they can understand, how TIMOTHIES preaching may save the hearers, after the same manner let them know, that Sacraments do confer grace, not as in themselves, not by the work wrought, but because without them God ordinarily useth not to work.

Fourthly, Note the Dignity of the Ministry, [Doct. 4] Whom I have begot. Properly, God only is the Father of Spirits, Heb. 12. Call no man Father; ye have but one Father, that is, in Heaven, Matth. 23. And yet we see in some sort, how God taketh the Ministers into the Society of the same Honor with himself. Natural Parents count it a blessing, to have fair and well-favored children; but the Sun never saw so goodly and so glorious a Creature, as is this new Creature in Christ, the workmanship of the Ministry. If then unto natural Parents, having store of children, that of the Psalmist may truly be said, Blessed is the man that hath his Quiuers full of such Arrows; certainly, much more fitly may it be applied to those Spiritual Fathers: for natural children oftentimes prove those fools SALOMON speaks of, that are a shame and discredit to their Parents; and that even in the Gate, opening the mouths of the adversaries to triumph and insult. But these Spiritual children cannot prove such fools; therefore they cannot disgrace their Parents, but do offer just matter unto them of stopping the mouth of their adversaries. For this did that famous Father of our restored Church, JOHN CALVIN, of blessed memory, answer the Papists, upbraiding him with his want of children in marriage: Oh (said he) God hath, instead of such children, given me many thousands of far more excellent kind of children through the whole world. Since then God hath vouchsafed so great an honor to the Ministry, that he will use their help in this Spiritual Generation; go to then, let us that are Ministers, labor that we may attain to this so high an honor, accounting this barrenness no less reproach and rebuke, then once the Jews did that other.

O then, thou unfaithful and negligent servant, when others shall bring into the Lord's Barn a plentiful Harvest of the Seed of the Gospel, wherewith they were betrusted, what shall become of thee, who through thy negligence and ill husbandry hast suffered that so precious a Seed to rot under the Cloddes? With what face wilt thou come alone into the presence of Christ, and his holy Angels, at the last day with others, being attended with the Honorable Trayne of their thousands, and hundreds, as the Apostles and others (O sweet and godly sight!) shall appear before him, and say, O Lord, here we are, and not we alone, but these our children with us, whom we having begotten and gained unto thee formerly, do now present before thee.

Then shalt thou, as unsavory salt, be cast out on the dunghill, when these that have made many wise, shall shine as the Stars in the firmament, Dan. 12. Neither yet serveth this for admonition to the Ministers alone, but also to the People, by whose fault it cometh to pass, and that very often, that the Ministers want the full honor of this name. For though we strive never so much with you to convert you, yet such is your perverseness that ye will not yield. Though as PAUL with the Galatians, we travail as women in childbirth with you, till Christ be formed in you, yet in many of you, that is true, which is spoken of EPHRAIM, Hosea 13 13. He is an unwise son, else would he not stand so long a time in the place of the breaking forth of the children.

Fifthly, observe likewise the necessity of the Ministers [Doct. 5] of the Gospel: for by their means and ministry God refineth our souls, he frameth and fashioneth us anew. Contemne not then the Ministry as a thing superfluous, unless thou love thine own destruction. If thou wouldest have the Church to be thy Mother, thou must have the Ministers of this Church, in some sort likewise her Husbands, to be thy Father.

Sixthly, here some may say: if PAUL beget ONESIMUS, [Doct. 6] and so other Pastors have their spiritual [Object.] sons; how then could the Corinthians be justly blamed, for calling themselves by the names of their Ministers? for children are to be called by the name of their Parents.

Ministers are improperly called Fathers: for as [Answ.] we have already noted, properly God only is the Father of Spirits. And therefore from CHRIST our Father, the work of whose Spirit we are called Christians, and not from PAUL, Paulians; from CEPHAS, Cephists; who are only Christ's instruments: therefore CHRYSOSTOME interprets that place, 1. Cor. 1. 12. I am PAUL'S, and I am APOLLOS, I am CHRIST'S, that the last words should be the Apostles own, crossing the Corinthians, and showing them in his own example, who they must be called by. Wherefore, Ministers beget children; as under the Law, the Brother that raised up seed to his elder Brother, deceased without issue, the seed was called by the name of his deceased Brother, and not his own.

Seventhly, the Metaphor of begetting, showeth [Doct. 7] that our conversion is a new kind of Generation, as our Savior shows plainly, John. 3. Therefore, no man ever got sanctification out of his Mothers womb: No man sucks it out of his Mothers breasts. That thou mayest be truly sanctified, thou must have another birth besides thy first. Hence it is called, A new creation. If then thou hast nothing but thy pure naturals, nothing but that which thou broughtest with thee out of thy Mothers belly into the world, assure thyself thou art not as yet converted. And yet it is strange to see how men do flatter themselves, in regard of their natural gifts, yea, oftentimes of their natural birth, being descended of honorable or worshipful Parents. But if that first birth would serve, what needed there another? Certainly, even the Royal blood it self is stained and taynted with original sin. And it is the water of Regeneration only that will wash out this stain. Thy natural birth may entitle thee to a temporal and earthly Kingdom. Only the spiritual birth can give thee right to the Kingdom of heaven, John. 3. 1. Pet. 1. 3, 4.

Eighthly, this same Metaphor teacheth us also, [Doct. 8] that we are mere Patients in our conversion, even as the Infant is in his generation, he receiveth his being from his Parents, but he himself doth nothing for the making of himself. Wherefore the disposition of our will & works preparatory to conversion, are here refuted. If the Infant can dispose himself to his own generation, then also may we prepare our selves for our own regeneration; or if the world at the beginning, before it had yet any being, could dispose it self to the work of her creation, then may we also to the work of our recreation in Christ The BAPTIST foretelling the calling of the Gentiles, sets it forth by this notable Metaphor, God is able out of these stones to raise up children unto ABRAHAM. If stones, void of all life, can dispose themselves to the receiving of life; then may we also, very stones, in regard of any Spiritual life, dead in our sins, have some disposition in our selves to our conversion.

Ninthly, Further, this Metaphor of Generation [Doct. 9] notably setteth forth the order of our Conversion. The Infant is not perfected at once in his Mothers Wombe, but by degrees, piece by piece; first, his brain, heart, and liver, then the nerves, veins, and bones are framed, then, in the last place, comes flesh, and so he hath his perfect constitution. No man is suddenly, in one moment, an absolute Christian, as ADAM was made at the first dash an entire complete man; but our Conversion proceedeth on by degrees; first, we have some imperfect rudiments of Faith; some good motions, but those as yet confused; some good desires, but those very faint ones, not much unlike to smoking Flaxe: But afterwards, the skillful finger of the Holy Ghost polishing us, and as the Bears do their mis-shapen birth, by licking of them, more acurately refining us; then the indigested and confused Chaos of our faith is brought into a more comely order, then the smoke begins to break forth into an open flame. The Infant in the Mothers Wombe first liveth, as ARISTOTLE will have it, the life of a Plant, then, of a sensitive Creature, and then last of all, of a Man. The same wonderful Progress, the same divine Artifice, yea, far greater is there in the fashioning of this Spiritual Infant in the Wombe of the Church, then there is of that other, in the Wombe of his natural Mother. And therefore, considering the course and order of our regeneration, we may well translate those words of DAVIDS, concerning the framing of our natural bodies, from that work, to the work of our new birth, and cry out, Fearefully and wonderfully am I made, namely, a new creature in Jesus Christ. This must teach us, not to despise the weak ones as no Christians, for they are Christians in making, though not as yet thoroughly made. The Infant is no less a man, then he of grown years; and withal, let us remember, that we had our time of Conception, before we were borne and brought forth.

Tenthly, In PAUL'S example, setting forth him [Doct. 10] whom he commendeth, with the title of a Son, one converted by his Ministry, learn, that we are not indifferently to commend all and everyone, but only Sons, not Bastards.

Eleventhly, And when we do commend such [Doct. 11] as are worthy our commendations, learn then in PAUL'S example, how we are to commend them, not coldly, not ceremonially and formally; he that asketh faintly and fearfully, teacheth to deny; but passionately, and with affection, as here PAUL repeating the same words of entreaty again, I beseech thee, I beseech thee for my son ONESIMUS. So then only commend the worthy, and commend them worthily, or not at all.

Twelfthly, If PAUL with such contention and [Doct. 12] earnestness doth here plead the cause of one poor servant; with what heat of affections, and enlargement of Spirit, is to be thought he would have dealt for a whole Church, standing in like need of his help. Wherefore, if at any time we shall have occasion to deal with any in the behalf of a whole Church, let this importunity of PAUL in ONESIMUS his cause, shake out of us that our maidenly modesty, and arowse and quicken our spirits. For if we shall deal more remissly in the public cause of the Church, then PAUL dealt in the private cause of a poor slave, surely we may seem rather dissemblers and preuaricators, then petitioners.

In the end of the Verse, the circumstance of the place where he begat ONESIMUS, is noted, in my bonds. And this circumstance addeth weight to the reason: for by calling him Son, he sufficiently shown, that he was dear unto him; but adding, that he begat him in his bonds, he doth not obscurely intimate, that he was the best beloved of his sons, dearer unto him then the rest: For neither do natural Parents love all their children equally; their affection useth to be greater to those whom they have in their old age, as IAACOBS was towards JOSEPH; because a good thing, the less hope we have of it, the more grateful it is when we have it. And in old age, Parents have less hope of children then before. So also had PAUL less hope of Spiritual children in the Prison, then when he had liberty of preaching the Gospel freely where he listed. ONESIMUS then was PAUL'S Darling, as being then begot of him, when by the Adversaries he was cast into Prison, that he might beget no more.

First then observe, That Ministers may love their [Doct. 1] sons with an unequal love; they may love some, more then others, as Christ did JOHN above the rest of the Disciples; namely, those in whom they behold a more lively image of Christ, and in the begetting of whom, they had greater experience of God's power and mercy, then in others.

Secondly, Note, That the Spirit of God and the [Doct. 2] Word of God is not bound together with the bodies of the Ministers, for both these, namely, the Spirit and Word of God, were now effectual in the Prison for ONESIMUS his conversion. The Adversaries then must not think, that the restraining of the Ministers, and of the Gospel, will prove one work. The Earl of Derbies Accusation in the Parliament House against M. BRADFORD, was, That he did more hurt (so he spake, calling good, evil) by Letters and Conferences in Prison, then ever he did when he was abroad, by Preaching.

Thirdly, Note, PAUL saying, that he begot him in [Doct. 3] his Bonds, hence it is easy to gather, that after, by speech had to and fro with him in the Prison, he understood in what case he was, he presently wrought upon him, to bring him to a sight of his sin, and so to a godly sorrow for it. By which example, Ministers must learn, that it is their duty, not only in their public meetings to seek men's conversion by their general preaching to all; but if at any time, by God's providence, they shall light upon any, whom they see miserably to stray out of the ways of God, though it be in private places and companies, as here PAUL upon ONESIMUS in the Prison, and PHILIP upon the Eunuch, in journeying; they are by all means possible, no just cause detaining them, to endeavor the conversion even of such, and to do the part of a good Samaritan towards them, whom they find so dangerously wounded by Satan. For what? must we help the Ass, even of our enemy, couching under his burden, and shall we not much more relieve his soul? for we are not to think, that God is so tied to public meetings, that he cannot elsewhere, specially in times of Persecution, use the Ministry of his Servant, for the effectual calling of his Elect: although I doubt not, but ONESIMUS heard PAUL 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 salvation of their brethren; so especially those, who being imprisoned, are restrained from their public Preaching, that so by this means the want of their public Sermons may in some measure be supplied. Now how goodly a thing it is for Ministers, even then when they are poorest, to make others rich, 2. Cor. 6. 10. and when they are bound and captive, to make others free! as here PAUL bestoweth a far more excellent freedom upon ONESIMUS, then that whereof NEROES Prison had deprived himself.

Fifthly, See how God mitigateth the bitterness [Doct. 5] of our afflictions, by mixing the sweetness of some comfort therewithal, even as the Physician sugreth his bitter pilles. This is the respect God hath of our weakness. PAUL'S imprisonment could not choose out be grievous to the flesh; but this grief was lessened, when he saw himself bound, to be the instrument of vnbinding ONESIMUS, chayned with a far stronger chain, then that which he was bound withal, for the hope of Israel's sake. This also was a great comfort to JOSEPH, being sold, that he found such extraordinary favor with his Master; and when he was in the Prison, he was so specially respected by the Master of the Prison. Thus God in Anger remembers Mercy, and we must remember this his Remembrance to our selves, thereby to quiet and still our lamenting minds. Even as otherwhiles also he remembereth Anger in his Mercy: for God will both sauce his Blessings with some Cross, that we should not be too much lifted up, and he will sweeten our Crosses with some Comforts, that we should not be too much cast down.

WE have heard of the propounding of the Petition. Now we are to come to the prosecuting thereof, which consisteth partly, in answering Objections that might be made against it, and partly, in fortifying it with strong and perswasiue arguments. Now here first of all he prevents an Objection; yet so, that withal he doth bring a very effectual reason for the strengthening of his Petition.

The Objection may more fully thus be framed, What is this that I hear? Doest thou entreat me for that vile Varlet ONESIMUS? that vile Varlet and fugitive Thief? Wilt thou open thy mouth for such a one? PAUL answers by a distinction of times, Once, now, granting, that once he was so, but now the case is altered with him, he is become a new man.

In his answer note two things: first, his grant of the Objection, in regard of time past, wherewithal he mollifies the Objection with a lessening kind of speech, when he saith only, that he was unprofitable; although he was not only unprofitable, but also hurtful: secondly, the denial of it in regard of the time present, which is set forth by the contrary Affirmation, Now (he saith not he is not unprofitable, but) he is profitable. And this his profitableness is amplified by comparison of vnequals, that it is far greater then his former unprofitableness; which is shown by the subjects of both: Before he was unprofitable to thee only, but now his profitableness extends it self, not only to thee, whom only he hurt with his theft, but to me also, and so in me, to many others.

Hence note, how hard a thing it is even for good [Doct.] men to forget and forgive injuries done unto them: for what needed PAUL to have prevented this Objection, if he had not thought PHILEMON would have been ready to have objected it? And in that PAUL, as soon as ever he had named ONESIMUS, forthwith prevented this Objection, thereby he gives us sufficiently to understand, That such is our corruption, that we can scarce patiently endure the very names of those that have wronged us. And truly, we shall see oftentimes, at the very naming of those whom they count their enemies, their blood will presently rise. But as PAUL went about to prevent this in PHILEMON, so must we in our selves; and for this purpose, we must call back our minds from those injuries which our brethren have done us, and set them to consider of those which we very indignely have offered the Lord. And when we shall once see his patience, in bearing with great and grievous contumelies at our hands, this will make us more easily to pass the small and petty injuries of our brethren. Thus much from the Objection.

Consider now PAUL'S answer, and first his concession, [Doct.] Once he was unprofitable.

Whence we may learn, that sometimes there may be wicked servants even in the families of most religious Governors. ONESIMUS, when he was yet a Naughty-pack, was yet in godly PHILEMONS house. Thus was ELISHA troubled with GEHAZI, and ABRAHAM with HAGAR. Neither always may the wickedness of the servants be imputed to their Masters, so that they do that which belongeth to them, as, no doubt, PHILEMON did abundantly, for his house was the Church of God. But if any such naughty servants grow desperate, and seem to us past recovery, then they must be cast forth, as once HAGAR was with ISMAEL. And it is to be thought, that ONESIMUS continuing so as he did, if he had not run away himself, would quickly have been put away by his Master.

The second part of PAUL'S answer, is his denying of that which is objected, in regard of the time present, but now profitable.

Here first mark the unlikeness of ONESIMUS [Doct.] to himself, in regard of diverse times. Once, that is, before his conversion, he was unprofitable, but now, after his conversion, he is become profitable. Wherefore, true conversion hath manifestly joined with it a change and alteration; insomuch, as when I compare a man's life present with his life past, I may break forth into an admiration, and say, O how much he is changed from that he was wont to be! See 1. Cor. 6. 11. Rom. 6. and Eph. 5. Ye were once Darkness, now ye are Light. This then is no small or obscure change, which is like that change which is made in the air by the rising of the Sun; nay, it is such a change, that not only the inward affections of the mind do put on a new nature, but also the outward carriage of life, a new face and habit, and that even in the judgment of those which before were our companions in wickedness, Who think it strange we hold not on our former course, 1. Pet. 4. 4. Here then is a notable note, to try our conversion by; Look, if there be difference of our affections and actions past and present, felt of our selves, and discerned of others. How many are there, that are the same that they were always, even from the beginning? and this they think a special commendation. Others indeed are changed, but with a change clean contrary to this of ONESIMUS, from good to evil, and from evil to worse: of whom it may be said, Once profitable, but now unprofitable; once Preachers, now persecutors of the Faith. But if any will be in Christ, let him become a new creature, let all old things pass away, and let all things become new.

Secondly, In that PAUL stoppeth PHILEMONS mouth, ready to take vantage against ONESIMUS for his former wicked life, with his present course of life now converted, we learn, that the sins which went before our conversion, must nothing prejudice us, having repented. For true repentance wipes and washes away all the stain of them, even out of the sight of God; much more should it do so out of the sight of men. Shall man be more severe then God, who is Justice it self? Shall we condemn those that God hath justified? Shall we lay open that nakedness which God hath covered? Shall we rake up those dead carcasses which God hath buried; and that in the grave of his own Son? Far be it then from us, to upbraid any of the Saints, either with their sins before their conversion, or with those their faults and falls after conversion, the blot whereof they have taken away by their renewed repentance. Nay, far be it from us, to show our selves anything more severe to a true Penitentiarie for his former sins. We are not to hit men in the teeth with that base estate wherein once they were, after it pleaseth God to advance them to higher callings, Galat. 2. 6. much less then are we to upbraid those whom God hath lifted up to the high calling of Christianity, far exceeding all the Callings of this life whatsoever, with that servile condition they were under before, to Sin and Satan. And yet this is the common practice of many, insomuch, that the proverb is true, Once I did ill, &c. But herewithal PAUL imparts thus much, that unless ONESIMUS had repented, there had been place for this exception. If then, having sinned and defiled thy Conscience, thou goest on impudently, and carrying a whoorish wainscot forehead, that cannot blush, and art not anything troubled or touched in Conscience for it, then know, the stain of thy sin still remains, & makes thee ignominious; God & thine own Conscience, yea Satan and the world may cast the dung of it in thy face, and fill thee with reproach: till thou hast baptized thine own Conscience with the tears of repentance, the filth of thy sin still sticks in it, even as dirt doth in the face, till it be washed. Though the very act of doing the sin pass away haply in a moment, yet impenitence is a kind of continuation thereof. Hence Christ saith, John. 19. 41. to the obstinate Pharisees, that their sin remained, continued, & stood firm and settled: & 10. 8. All that were before me, are thieves, though they were dead: yet he saith not, They were, but in the present tense, They are thieves and robbers, because in the impenitent, sin cleaveth to them no less after the committing of the sin, then if still they were in the very act of doing of it.

But to repentant sinners this ministereth singular comfort, specially then, when by the clamors of Satan, their own conscience, and the insulting world, they shall be constrained, with JOB, to possess even the sins of their youth. To all these, setting upon us at once, we must answer as here PAUL did for ONESIMUS, opposing the sweet divine Sentence of sweet and holy BRADFORD, Tell me not, Satan, what I have been, but what I am and will be.

This profitableness of ONESIMUS, as I touched before, is made greater then his former unprofitableness, in regard of the persons whom it respecteth, which are two, first, his Master, to thee, secondly, PAUL, to me.

For the first, it may be asked, how could ONESIMUS [Quest.] as yet be profitable to his master, before he was returned; as yet, he had done him no service?

It is likely, that whilst ONESIMUS was with [Ans.] PAUL, he did him the best service he could; wherein he was but his Masters deputy, as appeareth by that which PAUL saith, Verse 13. But I take the simple meaning of PAUL to be, That he was now, by his conversion, made such a one that might be profitable to him, though as yet actually he were not.

Hence then we learn, who be the profitable servants, [Doct.] namely, the religious. For PAUL here grants that ONESIMUS, whilst he was profane, was also unprofitable to his Master; but being now converted, he says, that he is profitable. This I would have Masters consider, in the choice of their servants. Commonly, all that is stood upon here, is skill and ability for those services we purpose to employ them in; as it is said of SALOMON, that he saw IEROBOAM was a man fit for the work. But as for Religion, no great matter is made of that, which yet is all in all: for I avouch it, that the ungodly servant, though otherwise he may seem never so fit for our turns, to be unprofitable; and that a servant fearing God, though coming far short of the other, in wit, knowledge, and dexterity, for managing of businesses, ought yet to be preferred before him, as far more profitable. For first, the evil servant draweth the Curse of God upon all his endeavours; whereby it cometh to pass, that even the wisdom of such as are not inferior to ACHITOPHEL, often vanishes into foolishness. And whereas the contrary, by virtue of God's blessing prospering whatsoever the righteous man takes in hand, Ps. 1. 3. even his foolishness & simplicity, in respect of the deep policies of the wicked man, is turned into wisdom, and sorteth to very good & happy effect, Ps. 37. The little of the just man is more then great riches of the wicked. That which is spoken there of wealth, is true likewise of wit, and of the inward gifts of the mind, as well of the outward goods of this life. A little wit, skill, & knowledge in a godly servant, shall go further, and be more serviceable to his Master, then twice as much in an evil servant. When JOSEPH managed POTIPHARS businesses, and IAACOB, LABANS, all things were well. If then godly servants, by virtue of God's blessing upon their labors, be profitable to ungodly men, how much more then to godly? If the impiety of the Masters whom they serve, cannot with-hold God's blessing from their labors, how much more shall the piety of their Masters, concurring with their own, draw down the blessing of God? But as the Masters wickedness hurteth not the godly servant, faithfully walking in his calling, so neither doth his godliness anything profit the labors of the wicked servant, whom he wittingly and willingly hath chosen, though wicked. Therefore here PAUL confesseth, that ONESIMUS, whilst he was a wicked servant, was unprofitable to PHILEMON, though a godly Master. Again, the wicked servant doth not only bring the Curse of God upon himself and his endeavours, but upon others that live and converse with him, as by the example of ACHAN endangering the whole Army, and IONAS the whole Ship, may sufficiently appear. Contrariwise, for the sakes of godly servants, others in the Family have fared the better: neither are ungodly servants unprofitable only to the body, but to the soul also, infecting the whole Family with the contagion of their evil example, even as one scabbed sheep will do a whole flock. On the contrary, by their good example, adorning the Gospel of Christ, and causing it to appear beautiful in the eyes even of their irreligious Masters, they do oftentimes gain them to the love and liking thereof, Tit. 2. 10. 1. Pet. 2. 10, 11, &c. to the 15. Verse, even as the believing wife doth the unbelieving husband, 1. Cor. 7. Lastly, the religious servant will surely be faithful and trusty to his Master, as being tied unto him by a sure bond; that Conscience which he maketh of obeying God's Cōmandement, that inioineth him obedience to his master, not with eye-service, but in simplicity of heart. Now for irreligious servants, howsoever some sometimes prove faithful, yet we cannot safely trust them, as not having the like sure hold of them: for how shouldest thou look he should be faithful to thee, that is unfaithful to God? whom Conscience restrayneth not from unfaithfulness, but either want of occasion, as we say in the proverb, makes a thief, or fear of punishment, or hope of gain, or some such like reason. But that fidelity which is built only on such foundations, will easily be shaken & overcome: whereas the fidelity of the godly servant having a far surer and safer foundation, namely, his faithfulness to God, is not subject to the like fickleness. Such a servant therefore, that serves his heavenly Master, in serving his earthly, mayst thou betrust with anything: as we see ABRAHAM did commit that weighty business of providing a wife for his son, to his godly servant▪ whom withal he betrusted with a great part of his substance, which he had in his hands, going that journey about ISAAKS marriage. I trust now, that it is sufficiently manifested, That only the religious servant is the profitable servant, howsoever the world, blinded in judgment, judge him, of all others, the most unprofitable. Wherefore, as this must teach Masters, as we have shown, to have a special respect of Religion in the election of their servants, so likewise servants, if so be that they desire to do any profitable service to their Masters; first of all, truly to convert to the Lord, their heavenly Master, to subject themselves to him, and for his sake to serve their earthly, and then they shall be right ONESIMVSSES indeed, and of unprofitable servants become profitable.

But here Masters also must learn another Lesson, That since their godly servants are profitable to them, they likewise be in some good measure profitable also to their servants, and do not deal with them in any case so as LABAN would have done with JACOB, send them away empty, when they have for many years had the benefit of their service, and thereby have been made partakers of many of God's blessings. Masters must not be unprofitable to their profitable servants.

Further, we may observe out of this, that S. PAUL maketh ONESIMUS, now converted, a profitable servant; that the fruits of true conversion do not only appear in the general duties of Christianity, but also, and that specially, in the special duties of our personal Callings. Many profess, hear, receive, pray, and do such like general duties, who yet in the works of their special Callings are found halting so grossly, that they may seem wholly to deny the power of Godliness. For they make no conscience, if they be Children, or Servants, to shake off the yoke of their Parents and Masters; if Trades-men, to deal deceitfully and unfaithfully. But if thou be truly converted, whatsoever thy Calling shall be, in it specially thou wilt show the power of Religion. If a Servant, thou wilt be a Religious and dutiful Servant; if a Master, a just and equal Master, one that will have a care of thy households souls, as well as their bodies, &c. Therefore, Luk. 3. when IOHNS hearers came to know what were those fruits of Repentance he would have them to bring forth, everyone had the works of their special callings enjoined them: The Publican's given to oppression and extortion, To ask no more then their due; the Soldiers given to Rapine and Violence, To do no man wrong, to be content with their wages, &c.

The second person to whom ONESIMUS is profitable, is PAUL himself: and to me.

Here then we see, that the profitableness of ONESIMUS being now converted, doth exceed his former unprofitableness: That he may seem to deserve more love now, then he did hatred before. And thus it is with all those that are truly converted, the good they do then, exceedeth the evil they did before. If they have hurt any, they do very abundantly make up that harm, not only being profitable to those whom they have hurt, but also to others whom they never harmed. As here ONESIMUS by his theft specially hurt PHILEMON, but being now converted, he was not only profitable to his Master, whom he had hurt, but to PAUL and many others, whom he never hurt. So PAUL himself in his persecution hurt only the Churches in Judea, and near adjoining: but by his Preaching and Writing he did good to the whole Church throughout the whole world, not only whilst he lived, but even by his Writings, being dead. Art thou then converted? Recount & recognize thy life past; remember what hurt thou hast done by thy evil example, and labor to do not only as much, but far more good, by giving of good example. If thou hast exceeded others in sin, thou must likewise exceed them in obedience. The worse we were before our calling, the better must we be afterward. This was that which made PAUL go beyond the rest of the Apostles in pains and zeal in preaching, because he was beyond them all in malice before. This made MARY MAGDALENE so excessive in her love to Christ above others, because she had been as excessive and immoderate before in the love of her unlawful pleasures.

But here it may be asked, How was ONESIMUS [Quest.] profitable to PAUL?

Many ways. First, in that he rejoiced him by [Ans.] his Conversion. The heavenly Choir of Angels sang joyfully at his Conversion, Luk. 15. Much more then might PAUL, who was the author of his Conversion, and so the founder of the Angels joy. Secondly, he ministered to him, questionless, whilst he stayed with him, and he was now made fit to minister unto him, Verse 13. Thirdly, ONESIMUS having received the gift of spiritual speech, was able thereby to edify and comfort PAUL, even as the poor Romans were, Rom. 1. 12.

Here then we see, that a Christian man is not only profitable to them that he is bound to by his special calling, but also to others further off from him; and that which may seem strange, though he be the least of the faithful, he may be profitable to the greatest. Wherefore the strong and tall Christians must not contemptuously cast off the weak and little ones. The head to the foot cannot say, I have no need of thee, thou canst do me no good. PAUL, the chief of the Apostles, here affirmeth ONESIMUS, of the basest sort of servants, to be profitable unto him.

Wherein we have further in PAUL an example of [Doct.] true humility, so ingenuously acknowledging that profit which he reaped by so mean a person. But now we may find many ONESIMVSSES, that will scarce acknowledge that profit which they have received from PAUL'S. But it is the part of a good nature, to acknowledge those whom God hath used as means and instruments of any good unto us, though they be never so mean in this world. Otherwise, we are ungrateful and injurious, not only to the instrument, but to God himself.

Lastly observe, That unto true Conversion, it is [Doct.] not enough that we abstain from evil; but also, that we do the contrary, good. For PAUL here showing the fruits of ONESIMUS his Conversion, doth not only deny, that he is unprofitable now, as before, but affirmeth the contrary, and saith, that he is become profitable. See then in ONESIMUS the practice of the Apostles Precept, Ephes. 4. Let him that stole, steal no more, but let him rather work with his hands that which is good. ONESIMUS had hurt his Master before by his theft; but now being converted, he doth not only give over his stealing, but begins faithfully to attend his Vocation, and therein to be profitable to his Master. It is not sufficient for us to say, we lead harmless lives; nay, Every Tree that bringeth not forth good fruit, shall be hewn down; and not those only, that bring forth evil fruit. Neither shall Christ accuse the wicked at the last day, for taking the Meat out of his Mouth, or plucking his Apparrell off his Back, but for not putting Meat into his Mouth, and Clothes upon his Back.

VNto the former Argument, drawn from the profitableness of ONESIMUS, he addeth another in this Verse, propounded in an Enthymene, that is, a short and contract kind of reasoning, in this manner: I have sent him unto thee; namely, to this very end, that thou shouldest receive him: Receive him therefore. Now to the Conclusion, a new Argument is added, when he calls ONESIMUS his bowels; whereby he showeth how dear and tender he was to him. But let us see wherein the force of this Argument consists; in two things specially.

First, in this, that he sent ONESIMUS, and that ONESIMUS came not of himself; Whom I have sent: that the force of the Argument should be in the word, I. As if he should say, If ONESIMUS of himself had come unto thee, submitting himself, Christian compassion would have taught thee to have respected; much more then now, coming in my name, and with my Letters. So that we are not easily to reject those that come graced and countenanced unto us with the commendations of godly and reverent Ministers.

Secondly, in that he did not only send his Letters to PHILEMON, keeping ONESIMUS with him at Rome, till he had received an Answer from him, and so know whether he were willing to reaccept ONESIMUS, but together with his Letters had sent ONESIMUS himself; who having now gone so long a journey, as betwixt Rome and Colossus, could not now, with any honesty, be refused, lest all his labor, in that so hard and tedious a journey, should be made frustrate. This latter I take to be the chief force of the Argument.

Here note then, that PAUL promising himself much of PHILEMON, and trusting to the equity of this cause, did not first write to PHILEMON, to know, if he might, with his good leave and liking, send ONESIMUS, but sends both him and his Letters both at once. One would think, this was not so wisely done of PAUL: For, first he should have known, before he sent him, whether his Master would give any entertainment to him, being come. For how, if PHILEMON should have sent him back again to PAUL, what a deal of toil had ONESIMUS taken in vain? It was easy for PAUL to foresee this: Therefore PAUL sending him in this manner, it is a manifest Argument, that he did nothing doubt of PHILEMONS readiness to pleasure him therein, which afterwards, Vers. 21. he confesseth.

Hence then it is evident, that sometimes Christians, of special acquaintance, in some causes may presume one upon another; namely, when the cause is equal and honest; and then specially, if we be their superiors, upon whom we presume, not only in calling, but also in well-deserving of them; as PAUL here was, see Verse 19. Otherwise to presume, is the part of a shameless and impudent man.

Again, we are to learn, That when friends, well-deserving of us, shall in such causes as this was, so far presume upon us, that great inconveniences will follow, if we grant not their desire, we are not then lightly to deceive their hopes: As here, if ONESIMUS had been refused, his journey had been lost, and he must have gone back again to PAUL: For it is likely, he knew not where else to bestow himself.

This is the ground of PAUL'S Argument in this place.

In the Conclusion of the Argument, in the latter end of the Verse, we are to observe in PAUL'S example, calling ONESIMUS his own bowels, what great account is to be made of the meanest, being truly converted. Though with PAUL we were Apostles, yet we might not disdain the basest Bondslave, being the son of God. JOB durst not contend with his servants, because they had the same Creator with himself, fashioning them in the same manner in the Wombe, as himself; much less then would he have contended with such servants as had the same Redeemer, CHRIST JESUS, with himself. The grace of God is no less grace, which resides in a poor servant, then that which is seated in a rich and mighty man. A Diamond will shine even in the dirt. And as with men, the more they demit and debase themselves, the greater is their glory; so is it here also with the grace of God, by debasing it self, as it were, to respect the low degree of servants, and to dwell in the Cottages of Poor men, rather then in the Palaces of proud Kings and Emperors, the more glorious and goodly is it; so far is it off, that the base and obscure condition should anything at all obscure the brightness of God's grace, that abideth in them. Away then with that vain and proud partiality, condemned by S. JAMES, Chap. 2. 1.

HERE is the preventing of another Objection. In the Answer whereof, is, as in the former, included an Argument, to further his Petition.

These things which thou saydst in the former [Object.] Verse, may seem neither to agree with themselves, nor with that which thou saydst immediately before in the eleventh Verse. If he be both so tender unto thee as thine own bowels, and so profitable as thou makest show of, it is marvel thou couldest so easily part with him. This thy so soon sending of him away, giveth just cause of suspicion, that rather thou art weary of him, and wouldest gladly be rid of him, and that in truth there is no such holy change in him, as thou makest fair of.

Wearie of him? No: fain would I have retained [Answ.] him, that he might have ministered unto me; but I had nothing to do with another man's servant, without his Masters mind: And therefore, not knowing how you would have liked the keeping of that servant, I was content to part with him, and send him to you, who have greatest right to him.

In the Answer there are two things.

First, a removal of the false cause of sending ONESIMUS, which PHILEMON might surmise; namely, that he was a burden to the Apostle, being still the same old ONESIMUS that he was before. The Apostle affirmeth the contrary, Whom I would have retained; showing withal, what reason he had to have retained him, that in thy stead he might have ministered unto me in the bonds of the Gospel. Where he shows two commodities that would have come by retaining him; first his own, that he might have ministered to me; secondly, PHILEMONS, in thy stead. PHILEMON by this means had been freed of a burden which he was bound to undergo, namely, ministering to PAUL.

The second thing in his Answer, is the setting down of the true cause why he sent him, in the 14. Verse, But without thy mind I would do nothing. He was ignorant of PHILEMONS mind, and so he might have kept and used his servant against his liking: The which he showeth would not have been well, by the commodity that thence would have ensued. The benefit of ONESIMUS ministering would have been forced, and not free; where he implies thus much, That if he were willing to send him back, he was not against it; yea he would rather have it so, then he should be hardly dealt with at home.

For the first part of this Answer, from thence we learn,

First, With how fast a glue Christians hearts are [Doct 1] fastened one to another, that they cannot be severed without great sense of grief; and if it were possible, they would enjoy always the bodily presence each of other, living and dying together. But more especially is this affection betwixt Ministers and the true members of the Church, specially those whom they have converted by their Ministry. See this affection in PAUL towards the Romans, 1. 10, 11. and Thessalonians, 1. Thess. 2. and Galat. 4. 20.

A just rebuke to such Non-residents, that have not this affection to their Flocks; that do willingly divorce themselves from them, coming only amongst them (sometimes) to reap the fruits of the Earth, and not those fruits whereof PAUL 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 PAUL; and of LIDIA, Acts 16. Of the Demoniacke, Luk. 8. 38. And of whole Multitudes, Luk. 4. 42. toward our Savior; of ELISHA to ELIAS, ready to be wrapped up, and many such like. But many, in these days, are rather like the Gadarenes, loving the Ministers room better then their company.

Secondly, From the end, whereby PAUL was [Doct. 2] moved to desire ONESIMUS company with him still. That he might minister to me in thy stead, in the Bonds of the Gospel. We learn, that it is the duty of everyone of us, both in our own persons, and in those that belong unto us, to be helpful to the afflicted members of Christ, specially for the Truth. A very strong Reason whereof, the Apostle layeth down, calling his Bonds the Bonds of the Gospel, in a most elegant kind of speech; not so much by a Metonymy of the Cause, as I take it, because the Gospel procured him those Bonds, but to signify a further matter unto us, namely, that in him, the Gospel it self, in a manner, was bound, though not in it self: For like a Mightie SAMSON, it will break all Bonds whatsoever; and the Word of God cannot be bound, 2. Timoth. 3. yet in the endeavor of the Adversaries.

Therefore let us not think, when a Minister of the Gospel is cast into Prison for any Truth of the Gospel, that it is only the Ministers own Cause; nay, it is the common Cause of the Church: for through his sides, they strike at the Gospel it self; which is to be respected of us all. And therefore, if we be wanting to him, we forsake the Gospel, and so Christ himself, who one day will say unto us, I was in Prison, and ye visited me not.

For the second part of his Answer in the fourteenth Verse, thence we learn,

First, That the authority of Masters over their [Doct.] servants, and so by like proportion, of Kings over their subjects, is not taken away by Christian Religion, but still remains in force, confirmed rather, then anything impaired. ONESIMUS his conversion to the Faith, gave him no manumission and liberty from his Masters service. PAUL here plainly acknowledgeth, that PHILEMON was specially interested in ONESIMUS; and therefore, not knowing his mind, he would not retain him: and the benefit of ONESIMUS his ministering to him, is called PHILEMONS, That thy benefit might not be, &c.

Servants then, and all inferiors, must learn still to acknowledge their Superiors and Governors, and not under the pretence of Religion, to shake off that yoke which God hath laid upon them, and which, in truth, Religion fasteneth most surely upon them. If before Religion, Master and Servant, Prince and People, were out of joint, Religion coming, sets them in, and establisheth both the King in his Throne, and the Master of a private Family, in that his authority over his Household. This was a Doctrine, that many servants in the Apostles days could not well brook; alleging, That if their Masters were Infidels, then it was not fit, that they who are Christians, should serve such, being, in regard of their Christian calling, above them; and if they were believers, then they were their equals. The Anabaptists likewise at this day oppose this Doctrine, who would have the Gospel cry down all Civil Policy. But here we plainly see the distinction between Master and Servant, yea, such a Servant as is a Bondslave, whose life is in the hands of his Master, to be confirmed: and surely, even this kind of Bondage may still stand, being used with Mercy and Moderation. Arguments may be these:

First, If we look to the first original, it will not seem unreasonable. Now, the first original, was the saving of those whom they subdued in the Wars; Whence comes the Latin word, Servus, quia in bello seruatus, because he was preserved in the War, taken captive, and his life spared. Now, that such men's service and subjection may be in a far lower degree then other Servants, who only we hire for Money, may very well stand with equity.

Secondly, The Jews being captived, and become NEBVCHADNEZZARS slaves, are commanded by God to quiet themselves in that state, and willingly to subject themselves to the Lordship of the Babylonians.

Thirdly, ABRAHAM had such in his house, Genes. 17. and the Jews were permitted to have such, Levite. 25. 45.

Fourthly, The Apostles in their Epistles impose subjection upon Servants, most of them then being Bondslaues; see 1. Cor. 7. 21. Art thou called, being a Bondman? Care not for it: but every man abide in that calling wherein he was called. But many things are objected to the contrary.

First, That in the same place, 1. Cor. 7. Be not servants [Object.] 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 Sin, from [Object.] which we are freed, that are in Christ.

Sickness, Death, and all temporal punishments [Answ.] still remain, which also are fruits of Sin. But as in them, so likewise in Bondage, the Curse is taken away to God's children.

Thirdly, Every man was made to the Image of [Object.] God, which is, to have Dominion, and cannot stand with Bondage.

The Argument is not good: for EVE was made [Answ.] to the Image of God, and yet subject to her Husband: So the Image of God in us, taketh not away all subjection, but only such a subjection, as taketh away all Dominion. The Wife, for all her subjection to her Husband, yet hath authority over her Children and Servants, which is a part of God's Image in her. So the basest Slaue that is, though in Bondage to his Master, yet hath Dominion over the Creatures, which is a part of God's Image in him.

Fourthly, God said only at the beginning, Have [Object.] Dominion over the Creatures, and not one man over another.

Those words are spoken to ADAM and EVE [Answ.] only, there being then no other men besides themselves, over whom they should have rule. But in the fifth Commandment, a part of the Law of nature, written in both their hearts, God said, Honor thy Father and Mother, and there was dominion of one man over another established. And though such a dominion, as is over bond-slaves, were not confirmed by the Law of nature remaining pure, yet it is not against the Law of corrupted nature, a fruit whereof is bondage.

Fifthly, Rom. 13. Owe nothing to any man but love, [Object.] therefore not subjection, much less bondage.

That place is directly against them: for whereas [Answ.] the Apostle had said before, Give tribute to whom tribute, honor to whom honor, fear to whom fear belongeth, and many of the lawless Libertines of those times, would be ready to object that the Law required nothing but love of them, and therefore they were not bound to any such subjection; the Apostle takes hold of that which they objected, that they owe nothing but love, and retorts it upon them in this manner. Why, I ask no more at your hands, then this, to pay the debt of love; for love is the fulfilling of the whole Law: this will make you give every man his due; you that are Subjects, tribute to the Magistrate; Servants, fear and reverence to their Masters.

Sixthly, they allege those places, Gal. 3. verse. 24. [Object.] Coloss. 3. &c. where distinction of bond and free is taken away, and all are made one in Christ.

They are taken away from the spiritual body of [Answ.] Christ, which is the Church, consisting of the Elect only, but not from the outward bodies and societies of men upon earth; for then, if the Apostles meaning were so, there should be no distinction neither of Countries, nor of Sexes, there should be neither Scythian or Barbarian, there should be neither Male nor Female. And it is true, there is no consideration of these either Countries or Sexes in the invisible body of Christ, but in our civil life we see manifestly that there is.

Secondly, from the end that made PAUL, not to [Doct.] retain ONESIMUS, without knowing PHILEMONS mind, (lest thy benefit should have been of constraint, and not willingly) we learn that the grace of a benefit is voluntariness, the freeness of the mind, and the opennesse of the heart.

This was that which so commended the widows Mites, and therefore we must all learn by PAUL'S example, not to extort any kindness from our friends against their wills: for it is the mind that is worth all, and is to be accounted of us far above the benefit it self. And when occasion is offered to us of showing any kindness to our friends, specially in the works of beneficence to the poor, then this willing Spirit is to be sought for, that we do it not grudging and with indisposed hearts. 2. Cor. 9. 7. And if this willing and cheerful Spirit be required in those services we do to our Brethren, how much more in those we do to God. No man might offer to the Tabernacle, but he whose spirit moved him, Exod. 25. Many of us come to the Congregation to pray, hear, and do such like religious actions, and herein we rest.

But it is not sufficient to do them, unless they come from us vninforced. When then thou comest to the Church with a dull and dead spirit, as a Bear to the stake, more for shame of the world, and obedience to the Magistrates Law, then for any desire to glorify God, what thanks canst thou look for at his hands?

HErein is another Objection answered. Yea, but he ran away from me: [Object.] what reason then have I to take him again?

The Apostles answer is, a retorting [Answ.] of the Objection upon him, and making out of it an Argument against him, which may thus be framed:

If his departing from thee, in God's secret counsel was so carried, that it might be an occasion of thy receiving of him forever, then for all his departing, thou oughtest to receive him.

But his departing, &c. therefore. The Proposition is wanting, the Assumption is in the fifteenth Verse, in plain words, and it is confirmed in the sixteenth Verse, because now by means of his departure, he is become a Brother, that is, one truly converted, joined with him in the body of Christ.

The Argument is this: If his departure have been an occasion to make him a Brother, a fellowmember with thee in Christ, then it was so carried in God's providence, that thou mightest receive him forever. But now, by his departure, he is made thy Brother, &c. The which is illustrated by comparison of the lesser, Not as a servant, but above a servant, and then confirmed by an Argument, from the lesser to the greater, Specially to me, how much more to thee?

Then in the seventeenth Verse follows the Conclusion of the principal Syllogism, Therefore receive him, set forth by the manner, as myself, and enlarged with the addition of a new Argument, If thou count me one, with whom thou hast fellowship. This is the Resolution of the words. Let us now take them as they lie in order.

A Confirmation as we shown in the former Verse, because now by his departure, ONESIMUS was become a Conuert: which is set forth by the Metaphor of a Brother, and therefore now by his departure was joined to him forever: for this spiritual Coniunction of Brethren in CHRIST, shall never fail, but shall continue forever.

By a Brother then, is here meant a true Christian, as 1. Cor. 5. If any who is called a Brother: and Gal. 1. 2. and the Brethren that are with me.

First, Here note the spiritual kindred that is [Doct. 1] betwixt true Christians: they are all Brethren, Brethren by the Fathers side, having one Father, God the Father of Spirits; Brethren by the Mothers side, lying in the same womb of the Church, having one and the self-same elder brother CHRIST JESUS, begotten with the same spiritual Seed; fed at the same Table with the same nourishment. This Brother-hood must far exceed the natural, even as God's Father-hood towards us far exceedeth the natural Father-hood among men: look then what nature tieth natural Brethren to, that doth grace much more tie spiritual unto, as

First of all, unto Amitie and Unity. Psalm 133. 10. How happy a thing is it for Brethren to dwell together in Unity! Let there be no strife, said ABRAHAM to LOT, betwixt thee and me; for we are Brethren.

How then do they show themselves Brethren, that do bite, yea, and devour those that are of the same holy Profession with themselves? Even as in the Sea the greater Fishes swallow up the lesser.

When there be Schisms and Factions, partakings in the Church, EPHRAIM against MANASSES, and MANASSES against EPHRAIM, and the Children of the Church strive together in her womb, as once ESAU and IAAKOB; it argueth that some at least are unnatural Brethren.

Again, it is the part of Brethren to take one another's part, to cleave one to another, taking that which is done to their Brother, as done to themselves, as we see in the examples of IAAKOBS sons, taking the abuse offered to their sister, as to themselves, and thinking it a sufficient excuse for their joining together in the revenge of the Shechemites: it was done in their sisters quarrel. Should they abuse our sister as a Whore? Well, spiritual Brother-hood ought to be more effectual then natural: for there is a friend that is above a brother, Prov. 16. that is, the Christian friend, who also is a spiritual Brother. In evil causes therefore shall natural Brethren think themselves excused, that they do it in defense of their Brethren, and to manifest their natural affection? How then shall we be able to excuse our selves, if in good causes we flinch one from another, as DEMAS and diverse others did from PAUL, leaving him to answer for himself? O, this is not the part of good Brothers. How do we show our selves Brethren, Sons of the same heavenly Father, when we will not join together in those things which are for the honor of that our Father, and the good of our Mother the Church?

Thirdly, it is the property of a Brother, though at other times he have been something more unkind to his Brother, yet in his affliction and extremity, then to feel nature working in him, and to show and express his affection by doing his best.

This is that which SAEOMON noteth, Prov. 17. 17. A friend loveth at all times, and a brother is borne for adversity.

Wherefore, howsoever in the time of peace we have not so manifested our love to Christians as we ought to have done, yet in persecution, if there be any brotherly affection, we cannot then contain it, nay, then it will break forth: Then we shall cry out amaine as Joseph did, though before, with him, we hide and dissembled our affections, I am JOSEPH your brother.

In Histories we read, that CROESVS his son having been always dumb, yet the City being surprised by enemies, he seeing one ready to kill his father, Nature so wrought in him, that it violently (as it were) broke the impediments and strings of his tongue, & caused him to cry out with great passion: O kill not King CRoeSVS.

If we then will show our selves true and natural Sons of God, and so brethren to his children, when we see his Honor ready to be trod under foot, when we see his children evil entreated, then is it high time for us to manifest our affection.

A notable example of this we have in MOSES, whose brotherly affection towards the persecuted Israelites, all the pomp and pleasure of PHARAOHS Court was not able to smother and suppress, but it brake forth in that manner, that it caused him to relinquish the Court and all his hopes there, and to choose rather to suffer affliction with the people of God.

Natural kindred in some cases may be concealed, and specially in the case of danger, as ESTHER was counseled by MORDECAI, to conceal of what Country she was. But our spiritual kindred least of all may be concealed in the time of danger and trouble; nay, then is the trial of it; for as by SALOMONS wisdom, going about to cut that controverted child in two, the natural mother was discerned: so the like wisdom of God, suffering our brethren in the Faith to be in like manner dealt withal, as the child should by SALOMON, our affections are tried, and true brothers are notably discerned, and base ones detected.

Let this be remembered then of us, that profess the same holy Truth, that we are Brothers, yea, Twins, and therefore we must always be knit together in a holy harmony of wills and affections, rejoicing and weeping, living and dying together. If we find these qualities and properties of brethren in our selves, it is no matter for the Worlds scorning at this brotherhood, it is our glory.

Secondly, Observe that this spiritual brotherhood [Doct. 2] is betwixt all Christians indifferently, whatsoever difference there be amongst them in outward civil respects, yet they are nothing prejudicial to this spiritual Fraternitie in Christ: for here PHILEMON and ONESIMUS, the Master and the Servant, are made these kind of brethren. Howsoever we are differenced in civil policy and in civil societies, some being Noble, some being Base, some Rich, some Poor, &c. yet in that spiritual society, of which CHRIST is the Head, there is no such distinction. Here we are all equals, all one, all brethren: Christ in his body gives no special place to a King, because he is a King; no, he respects not the King, more then the Beggar.

This Doctrine is of special use, both for comfort to Inferiors, and for humiliation and moderation of mind to Superiors, in as much as the servant is Christ's Free-man, and the Master is Christ's servant, 1. Corinth. 7. Let then the brother of low degree rejoice in this, that he is exalted, JAMES 1. in Christ, to be equal with the greatest Prince in the world, yea, to be above him, if he be out of Christ. Again, as Saint JAMES counsels in the same place: Let the brother of high degree rejoice in his humility, even in this, that in Christ he hath made equal with himself the meanest. Let him not rejoice in his outward preeminence he hath over them, but let him know this is his glory, which in the world is counted humility, that he hath such a poor beggar his equal. And surely, we have no cause to be ashamed of them that be poor, to be our brethren: for if God acknowledge them to be his Sons, I hope, it is no disparagement to any, to acknowledge them their brethren, nay, a credit, and, as Saint JAMES showeth, A matter to be boasted in, for if we have them our brethren, then we have God our Father. And if we deny them to be the Sons of God, who be our brethren, in so doing we openly disclaim God from being our Father.

Let us then acknowledge the poorest Christian as our brother, though our own bond-slave, doing the parts and offices of a brother unto him. Natural men oftentimes, by the force of natural affection, acknowledge their natural brethren, though they themselves be highly exalted above them in the world. And shall not grace exceed nature? shall not brothers in the Lord much more every way acknowledge their brethren, though they be never so much advanced above them in their civil calling? The Christian calling will not overthrow the civil. Religion will not overthrow Policy, nay, rather it confirms this. It will not teach thy servant to slip his neck out of the collar, and to deny thee service and subjection: why then should Policy be so unkind and unthankful to Religion, as to overthrow it? Though, in truth, it is not so much Policy, as our corruption, taking occasion by civil Policy, that would overturn Religion.

It is the pride of men's hearts puffed up, in regard of the outward condition in the world, that makes them forget their inferiors, and so to carry themselves towards them, as if they were not their brethren of the same Christian Calling, of the same precious Faith with themselves. Neither is this spoken, as though Superiors might not lawfully maintain their superiority and authority over their Inferiors, but only that their inequality in their civil calling, cause them not to forget the equality in the Christian. And this is a point of great wisdom, so to temper our carriage, that neither our equality in Christ make us to forget our inequality in the world, nor yet on the other side our inequality in the world, make us forget our equality in Christ.

Again, this Doctrine teacheth Superiors, not only moderation to others their Inferiors, but also all humility and subjection towards GOD. A good Meditation is it for them, seeing their Inferiors in the world creeping and crouching to think thus with themselves: O, this man is my brother, not only in regard of creation of the same stuff with myself, but also of regeneration, he is as good, as I, before God. O then how ought I much more to abase myself before my heavenly Master, casting down myself at his foot-stool, though a King, with the meanest Beggar, coming to God's House with all my Subjects, as their Companion, Psal. 122!

This brotherhood betwixt ONESIMUS and [Doct.] PHILEMON, is amplified by the lesser. Not as a servant, a sole and single servant, but more then a servant. Whereby we learn that servants, fearing God, are more then common and ordinary servants, that are without the fear of God, and therefore by good reason more to be respected. Every servant will look for special favor and respect though perhaps they are nothing but servants. If thou lookest to have more then other ordinary servants, thou thyself must become more then a servant: Though yet a worldly Master will make thee less then a servant, and thy condition with him will be worse then of other servants, not fearing God. But this is their sin.

If thy servant be more then a servant, why then hath he less at thy hands, then he that is a servant, and a servant only?

IF you count me a partner, 〈 in non-Latin alphabet 〉 , or if you count me one that hath fellowship or communion with thee, if thou count our things common. Here then is another argument wherewith PAUL presses PHILEMON, to receive ONESIMUS, and it is drawn from a ground of our faith: the communion of, and between Saints. So that he pleads here much after that manner, Phil. 2. 1. 2. If any communion or fellowship of the Spirit fulfill ye my joy. So here, if any fellowship or communion between us, then fulfill my request, and as thou wouldest receive me, receive him. The reason then stands thus. If we have communion and fellowship together in all things, then receive him: but we have such a fellowship: therefore receive him, which conclusion is farther illustrated, by the manner how he would have him be received, As myself. In which reason two things may be considered, 1 The force. 2 The ground of it.

1 The force of it. And that teaches thus much.

That the communion which is between Saints, [Doct.] should make us respect the Saints. So much implies the force of this argument, for PAUL reasons from the communion that is between them, that he ought to regard his request. This argument hath a kind of adiuring force with it: for either do the duties of this communion; or, in effect, thou deniest this communion. So Phil. 2. 1. 2. If any fellowship fulfill my joy, that ye be like minded. &c. As if he had said, you profess a communion and fellowship amongst you, I adjure you by this fellowship which you profess, to perform these duties of love and peace. ABRAHAMS argument to LOT buts much upon this. Gen. 13. 8. Let there be no strife between me and thee, for we are brethren. That communion which is between Saints should make them faithful in the performance of all duties, that belong to their fellow-Saints. If thou count me a partner. There is a partnership between Christians, they are fellow-partners. One partner will not wrong another, will not hinder another, one partner will further and help another, love and make much of another. Let there be no strife between us, no want of love and duty between us, for we are fellow-partners. This language and this practice doth this communion teach.

2 The gound of this reason: and it implies thus much:

That there is a communion, a fellowship, a partnership [Doct.] between Christians, by virtue whereof they may be said to have all things common. There is a double fellowship in which Christians are interested, a fellowship with GOD in CHRIST, a fellowship among themselves, both joined together, 1 John. 1. 3. That which we have seen and heard, declare we unto you, that ye may have also fellowship with us, and that our fellowship also may be with the Father, and with his Son Jesus Christ. And indeed the communion of Saints flows from the communion with CHRIST. Hence those titles of fellowship in Scripture so often: in this short Epistle, we have verse. 1. Fellow-laborer. verse. 2. Fellow-soldier. verse. 23. Fellow-prisoner; and in this verse a fellow-partner. And Galat. 2. 9. the right hand of fellowship. For the understanding of this point, two things may be considered.

• 1. Wherein, or in what particulars this partnership and communion stands.
• 2. What be the ligaments or bonds thereof.

1. The things in which it consists are set down by PAUL, 1 Cor. 3. 21. All things are yours: In all things have the Saints a communion; more particularly in these things consists their partnership.

1. They have one common Father. Ephes. 4. One God and father of us all. Hence our Savior teaching us to pray, teacheth us to say, Our father, not my father which art in heaven, even in the first word of that prayer, putting us in mind of our communion. And herein this partnership exceeds all earthly ones, which though they make other things common to such as are joined in partnership, yet cannot their partnership make them have one common father. It may make them near friends, it cannot make them brethren, as this Christian partnership doth, which makes us all brethren of one father, John. 20. 17. I ascend to my father, and to your father, to my God, and to your God. Hence these two joined together, Ephes. 2. 12. to be aliens from the Commonwealth of Israel; and to be without God in the world. But when once we come to have fellowship in one and the same Common-wealth of the Communion of Saints, then thorough Christ we have access by one spirit unto the father, even unto one and the same father.

2. They have one common mother, the Church: Gal. 4. 26. Jerusalem which is above is free, which is the mother of us all. So are they fellow-brethren, both by fathers and mothers side. Fitly therefore are these two articles joined together: I believe in the holy Catholic Church, the Communion of Saints. By virtue of the Communion of Saints, we challenge a freedom in that holy incorporation.

3. They have one common elder brother JESUS CHRIST, Heb. 2. 11. For which cause he is not ashamed to call them brethren. This Communion stands not only in a brotherhood among themselves, but in a common brotherhood between CHRIST and the faithful. As the head is not only the head of the shoulders, but of the feet, of the legs, and all other parts of the body: They have all one common head.

4. They have all one common inheritance. So that this partnership and fellowship doth not only make them brothers, but herein it goes further: for many brethren have common parents, a common elder brother, but not the inheritance common, their common elder brother makes that proper and peculiar to himself. But here there is a communion in the inheritance, it being alike common to everyone. Hence the faithful are called fellow-heirs, Ephes. 3. 6. and Fellow-citizens with the Saints, and of the household of GOD, Ephes. 2. 19. And JOHN writes himself a brother of the Churches, and a companion, or co-partner, [ 〈 in non-Latin alphabet 〉 ] in the Kingdom of JESUS CHRIST, Apoc. 1. 9. Hence in CHRIST, neither bond nor free, &c. but he hath made us all Kings and Priests to God his father. Apoc. 1. 6. Hence IVDE calls it the Common salvation, Jude 3. The Saints of God have all communion in one and the same salvation and Kingdom of God. So PETER speaks of himself, I a witness and a partaker ( 〈 in non-Latin alphabet 〉 ) of glory, 1 Pet. 3. 1.

5. They have all one common profession of the same faith. Therefore however faith, in regard of the believers application, is proper and particular, yet in regard of the profession thereof, it is called the common faith. Tit. 1. 4. To Titus mine own son after the common faith. This is that fellowship PAUL mentions, Philip. 1. 5. your fellowship in the Gospel. Their fellowship stood as in other things, so in the common believing, receiving and professing the Gospel. Thus are they fellow-believers, and fellow-professors.

6. They have all the same ordinances of God's worship in common, and have a joint fellowship and communion in the use and exercise of them, fellowhearers of the same Word and Gospel. 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 bless, is it not the Communion of the blood of Christ? The bread which we break, is it not the Communion of the body of Cbrist? 1 Cor. 10. 16. and see the reason, verse. 17. for we being many are one bread, and one body: for we are all partakers of that one bread. The Ministers and their Ministry is not their own, nor any man's peculiar goods, but the common goods of the Saints, in which they are all fellow-partners. It was a miss in the Corinthians, when they said, I am Paul's, and I am Apollos, I am Cephas, 1 Cor. 1. they are as far awry, that say PAUL is mine, APOLLOS mine, CEPHAS mine, for all things are yours, whether Paul, or Apollos, or Cephas, &c. all are yours, and you are Christ's, and Christ is God's. There are but three Lord's of all things, GOD, CHRIST, and the Saints, and these subordinate each to other. So then PAUL, and APOLLOS, and the Ministers, and Ministry of the Gospel, the Word and Sacraments, are the common goods of the whole Church, in which all the Saints are fellow-partners.

7. They have the prayers each of other in common. Therefore our Savior teaches us to pray, Our father: Give us this day our daily bread, forgive us our trespasses. Teaching us an exercise of this fellowship in prayer: we are bound to pray for others, therefore others have a partnership in our prayers. Herein is the poorest and meanest Saint of God happy, that as he hath the benefit of Christ's intercession in heaven, so hath he also the benefit of the prayers of all God's Saints on earth.

8. They have the graces and gifts each of other in common In Grace there is not this meum and tuum: we have no grace, hut by virtue of this communion we are bound to communicate it, and to make it common to others: what gifts we receive, others have a right in them, 2 Cor. 1. 11. the gift bestowed on us for many. As once of goods, Acts 4. 32. so ever of grace, none must say of the grace he possesses, that it is his own. Conduits are not any ones proper goods, but are common to the whole town. And PAUL says of the Philippians, Philip. 1. 7. That they were all partakers, or fellow-partners ( 〈 in non-Latin alphabet 〉 ) of his grace. All the graces and gifts that any have, they are but the Church-stock, and part of their treasury, in which the whole Church hath a partnership. Graces whoever is berusted with the keeping of them, are Church-goods, in which all the Saints are fellow-partners.

9. They have a partnership in their affliction: so that one Christian suffers not without the fellowship of another, as the members of the same body have all communion in the same grief. If one member suffer, all suffer with it, 1 Cor. 12. 26. Remember those that are in bonds, as though ye were bound with them, and them which suffer adversity, as being yourselves of the body. They have as well a partnership in the crown of thorns, as in the crown of glory, as well in the sufferings, as in the Kingdom of CHRIST, Revel. 1. 9. I John who am also your brother and companion, or co-partner in tribulation, and in the Kingdom and patience of Jesus Christ. This partnership in afflictions stands both in a fellow-feeling, and a fellow-suffering: both are joined together, Heb. 10. 33. 34. Partly whilst ye became companions, or partners ( 〈 in non-Latin alphabet 〉 ) with them that were so used. Now mark wherein they shown themselves partners with those that were so hardly used in afflictions: For ye had compassion on me in my bonds, there is a fellow-feeling, and took joyfully the spoiling of your goods, there is a fellow-suffering. Hence verse. 23. of this Epistle, calls EPAPHRAS his fellow-prisoner: fellow-prisoner, not in regard of place, but of cause and affection: yea, so near is this partnership, that in regard of their fellow-feeling each in others crosses, even they that have their liberty are notwithstanding fellow-prisoners, inasmuch as they remember those in bonds, as if bound with them.

10. They have a partnership each in others goods, and in some sense may be said to have common goods. Not that this partnership and communion should be Anabaptistical, 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 craves the use of men's temporal goods, for the refreshing the necessities of the Saints. And in this regard it is that the poor, needing the help of our goods, is called the owner of them, Pro. 3. 27. Withhold not the goods from the owners thereof. Even this fellowship and partnership makes the poor Saints owners of our temporal goods, in regard of the use of them: when the poor members of Christ are in want, we must not say our goods are our own, because the Communion of Saints binds us to communicate unto 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 believed, were of one heart, and of one soul; neither said any of them, that ought of the things which he possessed was his own, but they had all things common. The waters of a man's well and cistern may be common for the use of others, but yet the well and the cistern, let them be thine own only, and not the strangers with thee, Prov. 5▪ 15. 17. Hence PAUL'S phrase of the fellowship of the ministering to the Saints, 2 Cor. 8. 4. And he commends the Philippians, for communicating to his affliction, Phil. 4. 14. And no marvel that their goods are common, when their lives are not their own, for we ought to lay down our lives for the brethren, 1 John. 3. 16.

The second point. The ligaments or bonds of this partnership. They are two.

1. The Spirit of CHRIST, which being one in all, must needs bind all in one. The Spirit, as it knits us all unto CHRIST, so all of us one to another. The Spirit of CHRIST communicates it self to all the true members of CHRIST, there is but one spirit which rules in all believers, Ephes. 4. one spirit. And by one spirit we are baptized into one body, 1 Cor. 12. 13. Therefore have they all communion with themselves, because communion with that one spirit: for look as it is with the body, in which, though there be diverse members, yet they have a fellowship each with other, because they are all informed but by one and the same soul, and because they have all communion in one form, so is it here. The spirit is as the form, which gives being to the body, and so by virtue of this one spirit common to us all, though we distinct and several persons, yet have we 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 himself to us, and we in and by that Spirit, have mutual communion and fellowship each with other.

2. The grace of love, which is as the sinews and arteries, knitting this body together: therefore called the band of perfection, Col. 3. 14. And PAUL joins these two together, Phil. 2 1. If any comfort of love, if any fellowship of the spirit. It is said, Acts 4. 32. That the believers had all things common: now what might be the ground thereof? the beginning of the verse shows, They were all of one heart, and of one soul, In partnership in the world, what is it that makes partners join together, and cleave together, but the good and hearty affection each bears to other.

That which the Apostle himself here infers upon [Use 1] this ground, to make us respective and regard full of the Saints of God, and all duty to them, as be fore in the former doctrine.

To labor, to procure and advance the good [Use 2] one of another. It is against the law of partnership for a man to do all for his own private gain & good, but such as are in partnership do equally procure, and seek each others gain, and as they have a joint and common stock, so they aim at the common good and gain one of another. This use the Apostle makes of this point, Phil. 2. 1. 4. If any fellowship of the spirit, Look not every man on his own things, but every man also on the things of others. It is a foul fault which PAUL taxes in the same chapter, verse. 21. That all seek their own, and an high commendation, which in the same place he gives TIMOTHY, that he naturally cared for their estate. They that are of the Common-wealth of Israel, must be no private-wealths men. They are all bound together by the bond of love, and love seeks not her own things. Since GOD hath made us all fellow-partners, seek we every man the good of another; labor we to provoke each other to love and good works, to admonish, to instruct, to edify, to build up one another in our holy faith. Be not straight hearted, but communicate thy graces unto others, let them have the benefit thereof. Be not straight handed, but communicate thy goods unto others, let the necessities of the Saints have the comfort thereof. What a shame, that one fellow-partner should see another want? Is thy fellow-partner behind hand, and plays he not the good husband in his spiritual estate? Call upon him, advise him, help him, and direct him how he may thrive. Especially do such Ministers transgress the laws of this partnership, who hide their talent in a napkin, and dig it into the earth and return not the advantage of it to the common treasury of the Church. Their gifts are not their own, 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 deny God's Church the benefit and use of those gifts, God hath given them for his Churches sake. Many speak against Impropriations, and justly; but the spite is, that in the mean time they mar, or at least wrong a good cause, with their own guiltiness. For while they speak against temporal, they themselves are guilty of spiritual Impropriations, and the world reckons, and not amiss, that the impropriations of Church-graces, is a greater sin then the impropriation of Church-goods.

This shows where the right and best good fellowship [Use 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 terms them, are 〈 in non-Latin alphabet 〉 , the right good fellows. There is a supposed good fellowship, to which Religion is an enemy indeed, because it is an enemy to this holy fellowship of the Saints.

If we be fellow-partners, and have communion [Use 4] & fellowship in all these things, abrenounce we all partnership and fellowship with the unfruitful works of darkness, and reprove them rather, Ephes. 5. for what fellowship hath righteousness with unrighteousness? and what communion, or partnership, hath light with darkness, 2 Cor. 6. 14. we cannot be fellow-partners with Saints and swine, with the members of CHRIST and the members of BELIAL. We must break off, and give up partnership with all other companions and companies, now we are once admitted into this holy society. The conclusion of the argument is amplified in those words, as myself, that is, in regard of truth and sincerity of love, though not for measure and degree: for Christian love, though it must be in truth to all the household of faith, yet requires not an equality of affection to all. All our Saviors Disciples were loved of him heartily and truly, yet JOHN was the special beloved Disciple above the rest. So that PHILEMON is not required with the same respect and measure of of affection, to receive a servant, though religious, as an Apostle, but he entreats him with as true, though not with so great love, to receive him as he would receive PAUL. And surely, the former partnership requires so much. The same thing which had made PAUL & PHILEMON partners, had also now made PAUL and ONESIMUS partners. And therefore the same partnership that bound PHILEMON to receive PAUL, binds him also to receive ONESIMUS as PAUL, because he is now admitted into the same society of partnership with them both. Love me and love my partner; one partner receives another, even for a partners sake.

Even the meanest Christian should as well be [Doct.] surely & heartily regarded, as the greatest. ONESIMUS must be received as well as PAUL, nay as PAUL, and loved as well, though not so much as he. The commandment is, Thou shalt love thy neighbor as thyself. If ONESIMUS must be regarded of PHILEMON, as himself, then surely must he be received as PAUL. And indeed this is a singular good evidence, that we love men rather for their religion, then religion for the men, when we love the meanest that are religious. Otherwise, if we love great ones, with the neglect of meaner Christians, we give the world just cause to suspect, that we have the glorious faith of CHRIST JESUS, in respect of persons. He that loves grace and religion for it self, loves it where ever he finds it, loves it as truly clad in russet, as in velvet, in a poor servant, as well as in a rich master; He that gives a cup of cold water to a Disciple, in the name of a Disciple, &c. The ground then of a man's love to another, should be his Disciple-ship: where the same ground is, why should there not be the same affection? He that loves one disciple in the name of a Disciple loves all Disciples, servants as well as masters, Christ should be loved in every Christian, Inasmuch as ye have done it to one of these little ones, ye have done it to me. Mat. 25. All we do to Christians, should be done as to CHRIST in them. If PHILEMON love CHRIST in PAUL, why not in ONESIMUS? The same CHRIST, the attractive of our love being in both, why not the same affection and love to both. He that loves CHRIST truly, loves him in any condition, as well in his humiliation, as in his glory▪ in the form of a servant, Phil. 2. 7. as well as in the form of God. Phil. 2. 6. for in both he is the same CHRIST. He therefore that loves not CHRIST in a servant, loves him not in an Apostle. It is not merely CHRIST that makes thee love PAUL, but some other carnal respect gains thy affection to him, that canst not, or doest not love ONESIMUS. If CHRIST had come to the Jews in the goodly beauty and bravery, in the pomp and port of an earthly Potentate, who would not have received him, believed in him, loved him: but now that he comes in the form of a servant, and not of a King, here was the trial, as of their faith, so of their love. It is easy to love CHRIST in the throne, he loves him truly, that loves him in the manger & the stable; he loves him in the stable, that loves him in the meanest and simplest servant. How much therefore are they to blame, that admire and magnify small pittances in great ones, and in the mean time overlook great graces in meaner persons: as if men rather gave grace to religion, then religion grace to them. This is to have men's persons in admiration, which IVDE condemns, and not their graces.

THese words are a prevention of an objection, that PHILEMON might make against the former reason on this manner. How shall I receive again such an one as he, that hath so deeply wronged me and mine estate, by pilfering and purloining away my goods. It were too much favor, now that I know and hear where he is, to forbear him, and not to bring him to shame and punishment. If for thy sake I overcome myself, so far as to remit revenge, may not that suffice, must I also receive him, and that with love, who hath thus weakened mine estate, and wasted my substance. Ans. Let not that damage thou hast sustained, be one whit prejudicial to my suit, I confess he hath wronged thee, and hurt thine estate; but rather then that shall stand in the way, I will engage myself to thee, to see that discharged, make it my debt, and put it upon mine account. I pass my word to thee, to see it paid. An honest man's word is as good as his bond, how much more an Apostles word. If thou wilt not take my word, as I make no question but thou wilt, then for thy better assurance and security, loe here a bill of mine hand, to see the debt answered, I Paul have written it with mine own hand, I will repay it. Yet I must needs add one thing further, that I think thou wilt not be so strict to urge me with the payment thereof, neither hast thou any great reason so to do: for if thou but seriously considerest, and castest up thine accounts, thou shalt find that I am before hand with thee, and that thou art indebted to me a far greater matter then this comes to. So that in these words thus unfolded, here are three things.

• 1. An acknowledgement of the wrong done to PHILEMON by ONESIMUS, and of a debt due to him.
• 2. An undertaking of the debt, and a covenant of satisfaction by, and from PAUL.
• 3. But yet with a Reuocation, and bringing of the business into the court of conscience.

1. The acknowledgement is in those words, If he hath wronged thee, or owes thee ought, that is, I grant he hath wronged thee, be it confessed. In which acknowledgement, note the terms in which he acknowledges it, If he hath wronged; If he owes, not, If he hath stolen, rather using the name of Injury then Theft.

The faults of repenting sinners should not be rehearsed [Doct.] and repeated, but with mollifying and mitigating terms PAUL knows not how to call ONESIMUS a thief or a runagate, now he is humbled for his sin, and become a new man. If the man be new, why should the old names of his sins remain, and be cast in his teeth? In a man's conversion old things are passed away, and all things are become new. A new life and a new course should not be disgraced, nor discouraged with the odious rehearsalls of a man's old sins. Their sins that have repented, should not be rehearsed at all, but when there is some necessary cause; yea, and even then without all rigidity and harshness of broad language, and in such easy and gentle phrase, as it may appear, that we are unwilling but to remember what is past. Indeed, the repenting sinner himself, speaking of his sins, especially in his confessions to God, thinks he cannot have terms odious enough, wherewithal to aggravate his offenses, he speaks of them in the broadest and foulest manner he can: but yet when he hath repented and testified the same, we must avoid the harshness, and speak of them in the easiest manner we can. PAUL confesses of himself more then LUKE reports of him, I was a blasphemer & a persecutor. 1 Tim, 1. 13. LUKE reports of him Acts 9. that he breathed out threatenings, but not that he breathed out blasphemies. If GOD have have remitted, why should we retain? why should not we pardon where he doth? How doth it appear that we pardon, when we speak with the harshest and roughest, of an offender. How gently doth the Scripture speak of DAVIDS fowl fact after his repentance, He was a man after GOD'S own heart in all things, save in the matter of Uriah, 1 King. 15. 5. both forgetting many offenses, and speaking of that gross one with an easy phrase, save in the matter of Uriah, not save in the murder of Uriah; It is good in the praises of our brethren, to give them the full of their desert, but in their falls upon their repentance, to be compassionate and gentle. But we are most commonly of a clean contrary disposition; In praises we have our diminuent and extenuating terms; in offenses, yea after repentance, we have the gift of amplification. To speak easily in a man's praises, as it argues envy; so to speak harshly of a repenters offenses, argues rigor and severity. How many of us have the elder brothers evil eye and evil tongue, Luk. 15. 15. The Prodigalls father, after his sons repentance, neither tells him of rioting, nor whoring; but only this, This my son was dead, and is alive; he was lost, and is found. How easily and like a father speaks he of his sons gross misdemeanors? But how speaks the elder brother? surely broadly enough, and not like a brother: for as he can neither brook to call him brother, but this thy son, so neither spares he to speak plainly, and with the most odious aggravating terms, But when this thy son was come, which hath devoured thy living with harlots, &c. He broadly charges him with riot, and whoredom at once. But Christian moderation teaches more mild language and carriage towards poor penitent sinners. It is good to turn this vindictiue edge upon our own sins, and to set them out to the full in our confessions. If this sharp edge were more used against our own sins, other men's should find and feel it far more blunt. But because the back edge is toward our selves, therefore is the sharp edge against others.

If he owes thee ought: PAUL then acknowledges [Doct. 2] that ONESIMUS was indebted to PHILEMON, by reason of that wrong done him. The Communion of Saints then makes not an absolute community of goods. For were the right of men's goods common, ONESIMUS now being become a Christian, was upon those terms to have been forgiven the debt, and PAUL needed not to have been over officious, in taking the debt upon himself. That community of the Anabaptists, takes away the distinction of borrower and lender, of debitour and creditor. Though, as before we said, the Saints have all things common, yet this communion preiudices not their private rights and possessions. Private possessions will stand with the Saints Communion. Else from this Community might ONESIMUS, or PAUL for him, have pleaded an Immunity both from restitution and punishment. If JOHN BAPTIST had been an Anabaptist, he would both have condemned the soldiers for their callings, and have commended, or at least not have condemned them for their courses. Luk. 3. 14. For what wrong or violence is it for a man to take that, to which he hath as good a right as another? If goods be common, he does another no violence, that takes his goods. And to what end doth the Apostle everywhere so stir up men to the duty of Alms, if he allowed this community, in which every man might be his own caruer, & relieve himself as his need was. There is no place for alms, where all are joint and equal owners. Our Savior teaches to pray for our daily bread, and PAUL enjoins men to eat their own bread, 2 Thess. 3. 12. If we may have bread of our own, why not all other things of our own. Indeed the Apostle wishes us so to buy, as though we possessed not, and to use this world, as though we used it not, 1 Cor. 7. 30. 31. But he doth no more forbid possessions in the world, then the use of the world. If not lawful to possess, then not lawful to use the world; and if lawful to use, then lawful to possess. The Apostle forbids not possessing in, but being possessed of the world, It remains, that they that have wives be as they that have none, saith the Apostle in the same place. Now doth he (think we) thereby give liberty to uncleanness, and prostitute other men's wives by a Nicolaitan community? Nothing less, for verse. 2. of the same chapter, he enjoins every man to have his own wife, and every woman to have her own husband. He therefore no more allows community of goods, then of wives. The drift of that place suits with that parable, wherein one pleads he had bought a farm, when his farm had bought him: another, that he had married a wife, when his wife had married him, and teaches not a community, but an holy kind of neglect of all earthly things, and to have our conversion in heaven, while we live here on earth.

2. The undertaking of the debt. That is in these words, Put that on mine account, I Paul have written it with mine own hand, I will repay it. He undertakes it by giving him a bill of his hand. If there were no remedy, but satisfaction must be made, though yet he hoped for a remission, then he undertakes for him, he will be his surety, and make the debt his own.

It is not unlawful for one man to become surety [Doct. 1] for another. It is a work of mercy, and a work which not only may be done, but sometimes must be done. So IVDAH became surety to his father for BENIAMIN Gen. 43. 9. I will be surety for him, of mine hand shalt thou require him. So the good Samaritan undertook, and became surety for the wounded man. Luk. 10. 35. And Heb. 7. 22. CHRIST became our Surety. Had it been unlawful, though PAUL hoped for remission, yet would he have abstained from all appearance of evil, and would not have engaged himself for ONESIMUS. It is a point indeed, in which men may miscarry on both hands, both by an over great forwardness to wrong themselves, and an over great backwardness in helping others. Here therefore we must remember some cautions in the practice of this point. For true charity is always guided by the wisdom of God to walk between credulity and suspicion, so as neither to wrong a man's self, nor yet others in the neglect of any duty of love. The cautions to be observed 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 himself that is bound, and becomes surety.

1. For the person for whom we are sureties: we must be sure he be no stranger to us. Pro. 11. 15. He that becomes surety for a stranger, shall be sore broken; but he that hates suretyship, namely rash suretyship for strangers, is sure. Prov. 20. 16. Take his garment that is surety for a stranger. Therefore is it worth our nothing, to see how SALOMON joins those two verses together, Prov. 27. 12. 13. a prudent man sees even the plague and danger of rash suretyship, and hides himself by a wise refusal, whereas going on rashly, are punished with the loss of their garments and goods. It is therefore requisite here to remember these cautions.

1. That we know him: that he be not a stranger, in regard of our knowledge of his person: for though he may be one happily, for whom a man may safely undertake, yet is it neither wisdom nor discretion for a man, to be so over officious, to be bound for he knows not whom.

2. That we know his condition, means and ability, whether his sufficiency be such as may free and secure a man from such snares and nets, as suretyship brings commonly with it.

3. That we know him to be one religious, of the household of faith, that makes conscience of his dealings, one whose fidelity and integrity may plead for him. A man's neighbor must be a stranger in this case, if so be he be a stranger from the Common-wealth of Israel. It were no strange thing if such an one should give thee the slip, and leave thee in the lurch. It were strange, being a stranger, if he should deal otherwise.

4. That we know the reason and cause of his need of our suretyship. If his necessities have been brought upon him by the immediate hand of GOD, for the causes of GOD, and the Church, without his own carelessness, negligence in his calling, or vain wasting of his substance, then here is place for this duty, some other things following being answerable: otherwise, if intemperancy, negligence, have been the causes, then let the same hand bring him out, that brought him into debt.

2. For the person to whom we are bound and become surety. Surely, it were to be wished, that so near as could be, he might not also be a stranger, which SALOMON seems to caution, Prov. 6. 1. for thy neighbor, to a stranger. For howsoever the surety is so to make his account, that be the creditor what he will be, good or bad, that he is to see the debt paid, yet it is a great deal better to fall into the hands of a PHILEMON, then of NABAL, of a religious then a rigorous person. It being always to be presumed that the conscience of the same commandment, which made the one upon good grounds to become surety, will also move the other upon the same grounds to show pity, either in remitting part of the debt, or at least in forbearing the rigorous exaction of the whole at once, and in giving the longer day of payment. For surely, so much doth that speech seem to import. Prov. 20. 16. Take his garment that is surety for a stranger, that is, if a man be so silly and so rash, to be a surety for one he knows not, or knows to be a vile person, and that by vile courses hath brought himself into necessity never spare such an one, let him abide the smart of it, and learn to pledge honester men. Therefore it follows on the contrary, Take not his garment that is surety for one that is no stranger; but upon just and lawful grounds, in pity and commiseration of a poor Saint, became his surety. Take not his garment, do not exact the full: but bear thou part of the burden, and help thou also to relieve that poor man for whom the other is become surety.

3. For a man's self that is to become surety. First, be not over hasty to thrust thyself in, be not to forward to offer thyself, Prov. 17. 18. A man void of understanding strikes hands, and becomes surety before his friend, that is, before his friend desires and seeks for it. Herein is more hast then good speed. Secondly, when thou vndertakest, and becomest surety for another, let it be for no more then thou art willing and well able to part withal. A man is not bound to pluck a thorn out of another man's foot, to put it into his own; Thou must love thy neighbor as thyself, but not better then thyself, to raise him with thine own ruin. Every surety that undertakes for another, makes the debt his own, and he stands in conscience charged withal. This is clear Gen. 44. 32. 33. Doubtless thy servant became surety for the child to my father, and said, If I bring him not unto thee again, then will I bear the blame unto my father forever. Now therefore I pray thee, let thy servant bide for the child, as a servant to my Lord, and let the child go up with his brethren. This would be well thought upon, by such as are sureties, before they become bound. Now then consider, what is the sum, tell it out in ready money, and look well on it, and bethink thyself whether thou art able to part with it, whether will it not break thy back, crack thine estate, undo thy children, and make thy life uncomfortable. If it will, then Be not thou of them that touch the hand, nor among them that are surety for debts; If thou hast nothing to pay, why causest thou that he should take thy bed from under thee? Prov. 22. 27. No law requires that a man should lie in the streets, to let another lie in his bed. Therefore in this case, whatsoever and how good soever the grounds may be, yet keep out of of the snare. Rather give what thou art able out of thine estate, presently to relieve his wants, then so to crack thine estate, as to come into want and misery thyself.

It is lawful and just, in civil contracts and commerce, to give and to take mutual and formal assurance. It is no breach of the bond of charity, to ask, demand, and take bonds and obligatory bills, for the assurance of a man's own. Persons to whom we lend being subject to mortality, if the Lord should take them away before the time that the debt is due, how will it appear that it was due, and how shall a man come by his own again. Bonds, writings, and instruments of that kind have ever been in use among the people of GOD, Ier. 32. 9. 10. 11. 12. and Luk. 16. 5. 6. 7. A necessary course to preserve charity and peace.

The third point, the Reuocation. Albeit I do not say to thee, that thou owest unto me even thine own self besides.] In which words he secretly and modestly intimates unto PHILEMON, what great things he had done for him in his conversion, so great as made PHILEMON a debtor, not only of his goods, but of himself.

Learn from the Apostles example, with what [Doct.] modesty we should mention that which makes for our own praise. PAUL doth not in open words glory, that he hath been the means and instrument of his conversion, that he may thank him for bringing him both to the knowledge & hope of a better life, but only secretly, & so modestly glances at it. So great is the difference between an Apostolical and a Thrasonicall spirit. Such is the modesty of selfedenying religion, that it loves not to speak of his own deeds, much less to vaunt of them, and when upon just cause it is forced thereunto, yet it is either only with glancing intimations, and with covert terms, or else in the person of another. 2 Cor. 12. 2. 5. I knew a man, &c. of such an one will I glory of myself I will not glory. And yet was he the man of whom he might glory. Or else with some checks and abasements. Hence that so frequent parenthesis, I speak as a fool. 2 Cor. 11. Let another man's mouth praise thee, and not thine own. Prov 27. 2. Yea, an humble heart loves not to hear it's own praise out of another's mouth, much less to speak it with it's own. MARY trembled, or was troubled at the saying of the Angel, wherein she was magnified. Luk. 1. 29. Good hearts suck not in their own praises with a bibbing ear, neither flatter themselves when flattered by others, neither suffer themselves like pitchers to be held by the ears, much less do they make their own mouths the trumpets to sound forth their own acts, nor their own tongues their pensills to paint forth their own deeds. Heerin appeared the modest spirit of SAMSON after that honorable & renowned action, in the slaughter of the Lyon: the text notes his modesty, Judge. 14. 6. That he told neither his father nor his mother what he had done. If he kept it close from them at home, how much more from others. Had some proud spirit done but half so much, SAMSONS Lyon roared not louder, then they would have vaunted of the fact, and HERCVLES-like would have walked up and down in the Lions skin, to give the world notice of their puissance. MATTHEWES modesty is also worth the noting, in the penning of the history of his own entertainment he gave CHRIST. LUKE reporting that history, says of him, Luk. 5. 29. That he made CHRIST a great feast in his own house. But MATTHEW mentions neither great nor feast, nor his own house: but only this, As Jesus sat at meat in the house. Matth. 9. 10. That a man would imagine it as soon to have been in another man's, as in MATTHEWES house; neither by his words can any gather, that he so much as feasted CHRIST, much less that he made a great feast. Often do holy writers put that upon record, which may seem to blemish them in plain and clear manner, if they report what makes for their praise, it is done covertly and closely; as JOHN writing of himself, speaks as of another. John. 13. 23. That there was leaning on Jesus bosom, one of his Disciples whom Jesus loved. They that love not to hide their sins, yet love to hide their own praises. This savors not of a carnal spirit A carnal spirit is a boasting and a vaunting spirit, that loves both to hear and tell what seems to make for it's own praise and honor. Such a spirit was NEBVCHADNEZZARS. Dan. 4. Is not this great Babel, that I have built for the house of the kingdom, by the might of my power, and for the honor of my Majesty. Base worm, how like a God? yea, the King of Tyrus dares take the name of God, and vaunt of his own great wisdom and understanding, whereby he hath gotten his riches, Ezek. 28. The Pharisee cannot pray, but he must tell GOD of his great works, Luk. 18. He cannot give alms, but he must have a trumpet to tell men, Matth. 6. Most men will proclaim everyone his own goodness, but a faithful man who can find? Prov. 20. 6. If they that proclaim their own goodness were faithful, where might they not be found, a man might find the Pharisee to be faithful by his trumpet. Learn we then this humble modesty of the Apostle, we lose our praise while vain gloriously we seek it, and GOD seeks it whilst we in humility seek it not. John. 8. 50. I seek not mine own glory, there is one that seeketh and judgeth. As on the contrary, if we seek our own glory, there is one that seeth and judgeth.

See how deeply people stand indebted to their [Doct. 2] Ministers. The benefit that doth accrue from a faithful Ministry, is more then can be recompensed with all a man's substance. See who are the greatest creditors, and the greatest debtors that are. Thou owest unto me even thyself. People owe not only their goods, Gal. 6. 6. but even themselves. How many are there, whose righteousness comes short of the righteousne of the Pharisees, I pay tithe of all that I possess, Luk. 18. 12. Many pay the tithes not of all they possess, as being afraid happily of being Pharisaical, though PAUL'S precept enjoin no less, Gal. 6. 6. but only think they owe the tithe of goods legally tithable, and paying those (though no better then those Jews, Malac. 3. 8.) how richly think they that they have discharged their debt due to their Ministers. But be it, that thou indeed doest faithfully discharge the debt of maintenance, and art not therein wanting; yet one thing is yet wanting, Thou owest even thine own self, Thou art still in debt. Therefore the Galatians would have plucked out their eyes, to have done PAUL good. Gal. 4. 15. And no marvel: good reason that men should owe themselves to those, who spend even themselves for them. And I will gladly spend, and be spent for you, 2 Cor. 12. 15. And so dear are people to their careful pastors, that they could be content not only to spend their pains and bodies in preaching, but if it were possible even to deal their very soul unto them, 1 Thess. 2. 7. 8. So being affectionately desirous of you, we were willing to have imparted unto you, not the Gospel of God only, but also our own souls, because ye were dear unto us. Is it not reason, that so much should be owing as was lent. If they lend & spend so much, no marvel if people's debt be so great. Nay, yet more, Ministers do not only give themselves unto, and spend themselves for their people, thereby engaging them to the debt of themselves, but even do give people themselves unto themselves. We say of mad men, They are not themselves, and being recovered, they are come to themselves. So may it be said of persons unconverted, that they are not themselves, they are both out of their way, and out of their wits, and therefore of the repenting Prodigal it is said, Luk. 15. 17. And when he came to himself. Now what brings men to themselves, but the ministry of the word which brings men to repentance. If then Ministers bring men to be themselves, good reason that men should owe even themselves unto them.

If the debt so great, the more shame for people, [Use.] the performance and payment is so poor. If thou owest thyself, then much more thy goods. The body is better then raiment, a man's self greater and better then all his outward goods. If then thou owe the greater, why doest thou withhold the lesser. The acknowledgement of the greater debt, is in the payment of the lesser: I seek not yours, but you. 2 Cor. 12. 14. but yet Ministers should find both us and ours, us in our obedience, ours in our recompense. The Galatians that would, if it had been possible have plucked out their eyes for PAUL, would never have stuck to have plucked out their purses to do him good. Never think that they will pluck out their eyes for their Ministers, that will not so much as open their eyes to look compassionately upon their necessities. They have great cause to suspect that the Ministry hath not wrought upon their hearts, who acknowledge not the debt of their persons; they acknowledge not that, that being taught, make not him that teaches partaker in all their goods.

The drift of this Reuocation being a full remission [Doct. 3] on PHILEMONS part to ONESIMUS, teaches mercy in exacting debts, where no ability of payment. If ONESIMUS had been able to have restored, or repaied, or repaired the loss & damage his master sustained by him, PAUL would not have thus pleaded for remission, and offered himself a surety for the payment. Even the conscience of GOD'S dealing with us, should as well teach us moderation to our poor brethren, in forgiving their debts, or forbearing at least, as well as in forgiving offenses. How many merciless creditors are there, that take the poor debtors by the throat, with rigid arrest, Pay me that thou owest me, and hath no more mercy to forbear, then the debtor hath ability to pay. It would go hard with thee, if the Lord should imprison thee till thou hadst paid the utmost farthing. Be ye merciful, as your heavenly father is merciful. Luk. 6. 36. Even thy pecuniary debts, are but penny-debts to those talents which he hath pardoned thee. It is indeed a Parable which we find, Luk. 7. 41. 42. but yet that creditors fact should be exemplary, who when his creditors had nothing to pay, he forgave them both. If morgages, in cases of extreme necessity, ought to be released, as we have a clear case, Neh. 5. 3. 11. then much more ought rigorous exaction of debts to be forborne,

THis verse contains a most emphatical repetition of his former petition, with the strength of a new argument thus. That which will rejoice & refresh mine heart, thou oughtest to do: but this the receiving and remitting of PHILEMON will do. Therefore oughtest thou to do it. Which reason being full of holy passion, may be more largely thus amplified. Howbeit, as an Apostle & a father, I might enjoin thee as a son, yet as a brother I do entreat thee, do this for me as thou tendrest my comfort and joy in thee: do this refreshment to me, an aged and toiled prisoner of CHRIST JESUS, even for his sake I beg it, refresh my bowels in the Lord.

Christians should be careful to do those things, [Doct.] which might rejoice the hearts each of other: from this ground doth PAUL urge PHILEMON to this duty of receiving ONESIMUS. So every member of the same body not only reioices at the good of his fellow-member, but aims at that which may be for the comfort of his fellow-member. It is unnatural for one member to vex and grieve another. GOD threatened the Israelites for sparing the Canaanites, that they should be pricks & thorns in their sides. It better becomes Canaanites to be thorns to Israelites, then Israelites to be thorns in each others sides. In the world ye shall have affliction, John. 16. 33. yea, and from the world shall we have sorrow, but from the Saints of GOD should we have refreshment and rejoicing. They shall have cause of sorrow enough from the worlds malignity, the rather therefore should everyone study how to asswage those sorrows, by ministering mutual comforts each to other. It is a great joy to one Christian, to see another religious, 2 John. 4. 3 John. 3. 4. It is a great joy to one Christian, to see another zealous and forward in the service of GOD, Psal. 122. 1. I rejoiced when they said, Let us go up to the house of the Lord. It is a great joy to one Christian, to see another forward in the works of bounty to GOD'S house, 1 Chron. 29. 9. The people rejoiced when they offered willingly, and David the King also rejoiced with great joy. It is a great joy not only to the Angels in heaven, Luk. 15. but even to the fellow-members on earth, when we turn from any sin by repentance, 2 Cor. 7. 9. It is great joy to good hearts, to see others orderly and constant in holy services, Coloss. 2. 5. rejoicing and beholding your order, and the steadfastness of your faith in Christ. To all these particulars are we bound, therefore because we are bound to rejoice, not only our own, but the hearts of all GOD'S people. Here particularly it binds people to obey those that have the oversight of them, that they may do it with joy, and not with grief. Heb. 13. 17. It binds children to be wise and gracious, For the father of the righteous shall greatly rejoice, and he that begets a wise child shall have joy of him. Prov. 23. 24. and my son, if thine heart be wise, mine heart shall rejoice, even mine. Prov. 23. 15. Thus should children do that which might rejoice the hearts of their parents, people that which might the hearts of their Ministers, and one Christian that which might rejoice another.

But far are they from this, that rather Minister [Use.] cause of grief, both to all in general, and especially to such to whom nearer bonds have obliged them. How many by their coldness, deadness, inordinate and scandalous walking do grieve the hearts of GOD'S 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 up against many private people, who by forsaking their first love, and returning to their first sins, and by careless & unconscionable courses, causing the Gospel to be evil spoken of, do grieve and make sad the hearts of all good people. We must not grieve the good spirit of GOD, Ephes. 4. 30. we grieve him not only then, when we grieve him in our selves, but when we grieve others in whom the spirit of GOD is, & so are greeuers of the spirit, when we grieve the spirits of the righteous. Might but this one thing be thought upon, it would be a good stay in time of temptation. Am not I bound to refresh the bowels of GOD'S Saints, and shall I pierce their bowels? Am I not bound to rejoice their hearts, and shall I now give myself liberty in these follies, which will sad their souls? If thou regardest not thine own peace, yet regard their joy. Or if thou wilt not rejoice, yet do not grieve them, or if thou wilt not joy them, joy not theirs, and thine own enemies. They were wicked ones that grieved the heart of DAVID, Psa. 119. 158. I beheld the transgressions, and was grieved because they kept not thy word. It best becomes such persons to grieve GOD'S Saints. No less culpable in this kind are many people in the sadding of the Pastors heart, not only by their non-proficiency and unfruitfulness, but by their obstinacies, and cross carriages, when on set purpose they will do such things as they know will grieve their Ministers. PAUL glories of his Thessalonians, that they were the crown of his rejoicing, 1 Thess. 3. 19. these are also crowns, not of rejoicing, but crowns of thorns, which pierce the heads, yea the hearts of their faithful Ministers. PAUL here vrges PHILEMON to do the thing he requested, because it would rejoice him, these will do the clean contrary things to those they required, because they know it will be matter of grief and vexation, and take more delight in ripping up and rending, then in refreshing their Ministers bowels.

Learn what should be the special ground of our [Doct. 2] joy in others. PAUL desires PHILEMON to gratify him in this business, that he might have joy of him in his obedience. Nothing should more joy our hearts, then the spiritual good of our brethren. But of this before v. 7.

Refresh my bowels.] The same petition in another phrase, Refresh my bowels, that is, refresh me, and do this kindness to me, however it may also be applied to ONESIMUS as before v. 12. ONESIMUS being his own bowels, in receiving ONESIMUS he shall refresh his bowels. But I rather take the former to be the true sense.

See what great comfort and content Ministers [Doct.] receive in obedience, and subjection to their doctrine. It is as their meat and drink. Meats and drinks do not more refresh, and content the hungry, and thirsty man's bowels, then the obedience of people refreshes the hearts of God's ministers. Great is the labor of the ministry, full of sore toil and pains, but yet all the pain is swallowed up with that joy people's obedience yields. My meat is to do my fathers will. John. 4. It is meat and drink to good hearts, not only to do, but also to teach the will of GOD. But when they teach it, and see others thereby brought also to do it, this goes as a refreshing oil into their bowels. Me thinks this might somewhat move people to yield obedience to the Ministry of the word. Many would often seem to pity us, and do acknowledge the toile of this Ministerial business. Doest thou pity the Minister indeed? Doth it pity thee to see his weariness, and how his spirits and strength are spent? out of thy pity then refresh his bowels. Refresh him with thine obedience. This will revive him after all his weariness, this will put life, and vigor, and spirits afresh into him again, when he shall see his labor well bestowed. The joy in the success of their labors fills them with more spirits, then the labors of their body spent. Then is the Ministry a wearisome work indeed, when after a great deal of sore labor, a man hath no recreation or refreshment; but is more wearied and tied with the sight of men's hardness, then with the hardness of the labor. The only cordial and sweet refectiue, after the wearisome work of the Ministry, is the success of our labors. Why then will men deal thus vnkindely with us, thus hardly and cruelly with us, to deny us our refreshings after our labors? why deal men worse with us, then ordinary servants; yea, then their beasts? Thy beast after his day-labor, wherewith he is wearied and tired, he shall have his bait and lodging to refresh him, and wilt thou not use thy Minister as kindly as thy beast? pity his great pains and weariness, and recreate and refresh him with thine obedience. Many when they see the labor of the Ministry, would give ease to the pains thereof, with that speech of PETERS to our Savior in another case, Matth. 16. Master pity thyself, what need you take so great pains? But to let pass that answer given to PETER, fitly suiting with their counsel, Thou sauourest not the things that be of God, but those that be of men, we desire them to pity and refresh us by their taking of more profit, and not to be pitied or refreshed by our own taking less pains. Their profit would ease and refresh us against all our pains. This was CHRYSOSTOMES refreshment after his pains, Propterea non sentio docendi laborem auditorum lucro releuatus. Haec enim merces nos reparare potest, & releuare, & alacres promptosque facere, &c. His auditors gain so refreshed him, as to take away the sense of all pain in teaching. Their profit was his refectiues and reparatiues.

In the Lord] The Lord indeed is the end and aim of all a Christians actions. That as he hath all things from the Lord, so he refers all things to the Lord. He enjoys GOD in all things, and doth all things in GOD. As he is nothing, so he doth nothing out of the Lord. If he rejoice, he reioyces in the Lord. Phil. 4. 4. If he glories, he glories in the Lord, 2 Cor. 10. 17. he loves in the Lord, Rom. 16. 8 His works of mercy are in the Lord, Rom. 16. 2. His works of courtesy are in the Lord, Rom. 16. 22. Yea, he marries in the Lord, 1 Cor. 7. 39. And indeed this is to walk with GOD when we have GOD with us in all our actions: Then is he with us, when we do all in him, and with reference to him. Otherwise are all carnal men's actions carried. They walk in the flesh, in the lusts, in the hardness of their hearts, in the vanity of their minds, in the ways that seem good in their own eyes. Their actions are in the flesh, in the pride, in the vain glory of their hearts; yea, often in Satan, but not in the Lord. We must first be in the Lord, and the Lord must first be in us, before we can do anything in him. They which are in the flesh cannot do anything in the Lord.

HEere is a secret prevention of an objection, that might arise in PHILEMONS mind in another kind, then any of the other were. PAUL'S importunity, and often pressing, and earnest urging of PHILEMON, might happily have occasioned him to nourish this hard conceit against PAUL, that he seemed to be suspicious of the truth of his religion, as if he were void of the power of it. What needs all this ado, might happily PHILEMON think, what needs so many arguments, such eager pressing, such importunity? Do you think that I am so hard to be entreated? Do you think that I have such small sparks of grace and religion, as that you hope not to prevail, but as the widow with the unrighteous Judge, by mere importunity, as if nothing could be had at mine hands, except it were wrung from me with the multitude and violence of arguments? If you were so well persuaded of me, as I hoped you were, less urging would have served. Now PAUL prevents this suspicion, and removes this objection in these words, the sum whereof rises to this. Do not conceive that this my importunity is from any doubt or distrust of thee; I write not thus earnestly, as fearing thou wilt not regard me: but on the contrary, because I have a special confidence in thine obedience; yea, I profess unto thee, that my confidence in thee is such, that I dare presume, that thou wilt do not only this which I desire, but far more then I have moved thee in.

PAUL'S confidence abates not his earnestness. [Doct. 1] Even where there is greatest hope of speed, it is no error to put to our best strength. Even the most forward may be quickened. Assurance of speed should not cool our fervor in our suits for GOD. GOD loves not only obedience, but a cheerful spirit therein. Though we assured of men's obedience, yet who knows what oppositions, reluctations and discouragements may come from Satan, and a man's own corrupt heart. How seasonable then in such cases may some motives be? and how may our warmth heat another? It is no absurdity in this case to put spurs to a running horse. There is a great difference between matters of knowledge, and matters of affection. A man's knowledge is not so subject to an omission, as good affections to a remission. In good affections there be floods and ebbs, sometimes glowing coals, & sometimes but warm embers, and therefore there needs a continual blowing up of the flame; but a man's knowledge is not subject to such sudden eclipses, and it is far easier for a man to keep his knowledge at the same height and pitch, then to keep his affections at the same bent. And yet for matter of knowledge, see the care of PETER, 2 Pet. 1. 12. Wherefore I will not be negligent, to put you always in remembrance of these things, though ye know them, and be stablished in the present truth. The same was also the care and mind of JOHN, 1 John. 2. 21. I have not written unto you, because ye have not known the truth, but because ye know it. If this care and diligence be to be used, in putting men in remembrance in matters of knowledge, here there is more settledness, how much more then in matters of affection, ought this care to be had, where such often damps and eclipses? Because ye know it, therefore I write, saith the Apostle: so because men do good duties, ought they to be admonished, to be urged and called upon. Men's forwardness to their duties, should not make us backward in calling upon them, to do the same duties. It is no absurdity to stir up a liberal man to bounty, a devout man to prayer, an holy man to mortification. Especially the most forward, that is, not having attained to that height and perfection required. Neither therefore must Ministers think it a tedious work, nor people an idle work, to be urged and pressed, to the doing of that they already do.

Mark what hath all this while made PAUL. so [Doct. 2] earnest with PHILEMON, Having confidence of thine obedience. Never hath a man a better heart to speak, then where he hath an hope to speed. Surely, people's zeal kindles Ministers, the forwarder they are to hear, the forwarder are they to speak. PHILEMONS obedience puts heat and life into PAUL, and makes him earnest. A man hath but little heart to speak, where he hath but little hope to speed. When a man fears he shall have but a cold suit of it, it chills his affections, and makes him a cold suitor. PAUL could hardly have been thus earnest with a NABAL, as he is with PHILEMON. Nothing encourages a Minister to be more zealous in preaching, then to have his people zealous in hearing and obeying. DAVIDS thirst and earnest desire after the waters of Bethlehem, made the three Worthies to break thorough the host of the Philistines, and put life and courage into them. 2 Sam. 23. 15. 16. Heat provokes and procures heat. For as on the contrary, a dead cold people make such a Minister, Is. 6. 5. I am a man of polluted lips, and I dwell among a people of polluted lips, and Hos. 9. 7. The Prophet is a fool, the spiritual man is mad for the multitude of thine iniquity: So here the forwardness & zeal of people is helpful to the Ministry, and the fire of their zeal is able to warm the heart of one but cooly disposed.

It lets us see what oftentimes is a main reason of defects in the Ministry. Many complain, and justly [Use.] may they, that their Minister is cold and dead in his Ministry, that it is void of quickening, life and power, &c. But in the mean time, never look at the reason of it, nor inquire into the cause of it; but lay the whole burden of the complaint upon the shoulders of the Minister. Whereas if due enquiry were made, people might draw their breath inward, and find themselves faulty and guilty of those things with which the Minister is charged. Why doest thou complain of thy Ministers coldness, while thine own frozen heart hath chilled him? why complainest thou of his polluted lips, when they are infected with thy pollution? why accusest thou his folly, when the multitude of thine iniquities have caused it? Examine therefore thine own heart, and try if thou find not the cause of thy Ministers defects in thyself. Many a Minister would be better, if he had a better people, and a good people makes a good Minister, as well as a good Minister makes a good people. How can ARCHIPPVS but be watchful in his Ministry, when his people shall be so watchful as to say, Take heed to thy Ministry, &c. So many faithful Monitours must needs make a faithful Minister. People may thank their own disobedience, if their Ministers are not as they should be, Ier. 3. 14. 15. O ye disobedient children turn again, &c. And I will give you Pastors according to mine own heart, which shall feed you with knowledge and understanding. Therefore had they not such Pastors, because they were disobedient children; and the way to amend their Ministers, was first to amend themselves, Turn again, and I will give your Pastors, &c. It is not enough to pray, but they must turn also to the Lord of the harvest, if they would have painful laborers. For people's disobedience it is, that makes windy, frothy, and vain Preachers. See to this purpose, Ier. 22. 21. 22. Thou wouldest not obey my voice, the wind shall feed thy Pastors. And then how shall they feed with knowledge and understanding, when themselves are fed with wind?

See the credit, yea the honor, that conscience [Doct. 3] and obedience puts upon a man. PAUL makes no question, but to prevail with PHILEMON, because he knew him ever before to make a conscience of yielding obedience. PHILEMONS good conscience works PAUL'S confidence. It is a great honor, when our carriage is so good, as that an honest man dare be confident in us. It is the honor of the virtuous wife, Prov. 31. 11. that the heart of her husband trusteth in her. It is no less the honor of a Christian, that a man may trust and presume upon him. Many have lost their credit in the world, and what may be the reason? Nothing else, but their greater loss & shipwreck of a good conscience. Credit & a good conscience are shipped both in one bottom. There cannot be a wrack of conscience, but with the joint loss of a man's credit. Be jealous and suspicious of thyself, when thou seest an honest man shy and suspicious of thee. It is suspicious thy credit is but sandy, when an honest man dares not build upon it. A man cannot have a better evidence of his approved honesty, then when good men dare be confident in him, especially in cases of obedience.

Knowing that thou wilt do more then I say.] Charity believes, and charity presumes the best, and the most. The former experience of PHILEMONS obedience, made PAUL thus confident, that PHILEMON would be so far from coming short of that he requested, that he would do more.

The property of a gracious and an enlarged [Doct.] heart. It is not so illiberally & niggardly disposed, as to give GOD no more then his just dues in extremity, but enlarges it self so, as to go further, then it is tied by express commandment. There are some particulars, for which we have not a direct Text, but only rules in the general; as how often a man should pray privately in a day, how much he is to give in alms, and some other such things of this kind. Now in this case, where there is not so express a rule, a good heart will be sure to go rather with the furthest, then to come short; and will rather do more, then less; Thou wilt do more then I say. So Luk. 2. 41. not only JOSEPH, but MARY also went up to Jerusalem every year, at the feast of the Passover. Now there was no express commandment for MARY to come, for the commandment enjoined the males only to appear, & yet MARY comes to. Her love and devotion to the Lord's worship, was a sufficient Law. As she in the ceremonial, so CHRIST in the moral, did more then the Law required. The Law requires to love GOD above all, and our neighbors as our selves. CHRIST did more, he loved his enemies not only as himself, but above himself, giving himself to death for them, which the Law requires not. Such should our free-hearted disposition be in our obedience to GOD. Indeed the Law requires more then we can do, we abhor works of supererogation, and we can do nothing, but GOD hath required it of us. But yet so should we be affected towards the Lord, as that rather then we would do less, we would if it were possible, even do more. And for such things which are not directly commanded, to be so far from hutching and shrinking, as rather to go with the farthest, then to do with the shortest. So that I may say in this case, as our Savior in another, Mat. 6. 40. If any man will take away thy coat, let him have thy cloak also, and if any man would compel thee to go a mile, go with him twain. So here, If GOD require of thee to give to the poor a penny, give him twain; if he require a shilling, to the maintenance of the Ministry, give him five; if he require of thee to pray twice a day, rather then fail pray thrice a day; if GOD require thee to preach once a Saboth, rather the fail preach twice. So bountiful is a gracious heart, it doth not stand articulating with GOD: It will give him with the most, rather then the least measuring the same measure to the Lord, which it hath from the Lord. The Lord gives unto us, not only beyond our deserts, but beyond our desires, even more, and above that which we are able to ask or think, Ephes. 3. 20. A good heart therefore hates so base and illiberal a requital, as to return, though a short, yet not a shortened measure of obedience. In this case it were good for us to do as the Jews in the keeping of their Saboth, who because they do not know the precise moment in which the Saboth begins and ends, therefore begin it an hour the sooner, and end it an hour the later, and this time they call additionem de prafano ad sacrum. Not to dispute the lawfulness of their fact in that particular, without question in all doubtful and undetermined cases, it is best to do with the most.

It serves then to check the base niggardice of [Use.] many, in their obedience to GOD. How far are they from a good and a devout heart, who are so far from doing more, that they cannot be brought to do so much as GOD requires, who are so far from exceeding in matters doubtful, that they come grossly short in matters of evident and apparent consequence So far from doing those things which are only inclusively and implicitly commanded, that they cannot be brought to do things expressly and plainly commanded. Ill will they go two miles for GOD, that will not go one; hardly will they pray oftener then is precizely commanded, that will not pray so often. Hardly with ZACCHEVS will they give half their goods to the poor, that so hardly part with a crust or a fragment. Scarse, with the widow, will they throw two mites into the Lord's treasury that will not throw in one. It is a note also worth the remembering, for such persons that care not how much they have from, how little they give to the maintenance of the Ministry. A good heart we see would fain (if it were possible) do more then GOD requires. How much more will it do more then man requires. Because the law of GOD and man requires maintenance of the Ministry from tithes: therefore many, though never so well able, think themselves freed from maintaining the Ministry, because they have no tithable goods, it may be themselves living upon the usurious tithes of ten in the hundred. Heerin give they evidence of their hearts unsoundness, for if a good heart would (if it could) do more then GOD requires, surely it would not keep it self within the narrow and straight compass of man's prescription.

HItherto of PAUL'S suit and request for ONESIMUS, this verse contains a suit or request concerning himself, to provide, or prepare him lodging, set forth by the ground of it, his hope of deliverance out of prison, which hope is illustrated by the ground of it also, the means of his delivery, through your prayers. Though also in this verse there may be a secret motive for the receiving of ONE SIMVS. For if PAUL should shortly come to PHILEMON, & find how little he had regarded his former suit, with what face could PHILEMON look upon PAUL, it were enough to estrange PAUL from him. And who would not willingly receive ONE SIMVS, coming as PAUL'S harbenger, to provide him lodging. Though indeed PAUL make him his harbenger, more out of a desire to procure him welcome, then out of any state or greatness in himself. It is therefore but a weak ground for the Popish Apostolical Legates, to have their harbengers, Prince-like, to go before them, for to take vplodging for them, though some of their Interpreters would deduce the original of it from this place. First then for the request, prepare me lodging.

Religion is no enemy of hospitality, nay it requires it. Hospitality well becomes the Saints, Rom. [Doct.] 12. 13. Distributing unto the necessities of the Saints, giving yourselves unto hospitality. It is a title of great worth, which the Apostle gives GAIVS, Rom. 16. 23. Gaius mine host, and of the whole Church. Many give happily unto the necessities of the Saints, but yet give not themselves unto hospitality. The most conceive it a ministerial duty, because PAUL requires that a Minister be harborous, 1 Tim. 3. 2. and they cry out upon Ministers, that they are not harborous and hospital, whilst therein indeed they are guilty of a double iniquity. For first, they do what they can, to abridge them of their means, by customs and impropriations, and so would have them then impropriate this duty to themselves. Indeed Ministers should be eminent, as in all other good works, so in that of mercy: but otherwise, it is no more proper to the Ministry, then other duties there required of the Apostle, as sobriety, modesty, gentleness, &c. Nay, such are the injuries oftentimes of the world, that they are fitter to have hospitality shown to them, then by them. It is a duty lies upon all able ones, people as well as Ministers, Heb. 13. 2. forget not to lodge strangers. And our Savior to all his at the last day, I was a stranger, and ye lodged me. But the truth is, most men mistake this duty, and glory much in their hospitality, whilst they keep great houses, and have great resort, and company flock to them; but in the mean time, no entertainment of poor religious distressed strangers, that are in want and in necessity: to receive and provide for such is hospitality. As for the other, the rich glutton kept such hospitality, like enough that gallants, and good fellows, and the Gentle-men of the country, had entertainment enough at his table, but LAZARVS must be gone, there is neither meat nor lodging for such as he is. He that feedeth gluttons shames his father, Prov 28. 7 So he that feeds and entertains vicious and idle persons, to spend their time in gaming and revelling, graces not, but shames religion.

This request is set forth by the ground of it. I trust I shall be given unto you, or freely given unto you, for so the word implies.

Whether PAUL were ever delivered, it is uncertain, and likely that he rather was put to death at Rome, yet he hopes to be delivered.

We must ever depend upon GOD'S gracious administration, [Doct.] for the effecting of our desires, till the event show us what is GOD'S absolute will. It was not known to him, how it might please GOD to deal with him, therefore till he know he depends upon God with hope of his liberty. Though he neither desire life or liberty simply, but in reference to God's Church.

Ministers of the Gospel, and their liberty to do good, is a fair gift and blessing of God, I shall be given [Doct. 2] to you. It is a great gift of GOD to send his Ministers to his Church, Ephes. 4. 8. 11. When he ascended up on high, he led captivity captive, and gave gifts unto men, that is, singular and special gifts, as tokens of his favor, such as Princes bestow upon the day of their solemn inauguration. And what might those gifts be? He therefore gave some to be Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers. It is no less gift to restore them to their liberties, and execution of their functions, when the unjust tyrranny of man hath hindered and difabled them. Not only the gifts of Ministers, but their liberties are the gift of GOD. Oh if men knew but this gift of GOD, and were answerably thankful for so great a gift. Satan envies the Church this gift, and it grudges him that any of GOD'S Saints, but much more that any of his Ministers should have their liberties.

This hope of PAUL'S is set forth by the ground of it, through your prayers.

Even the greatest and most gracious stand in need of the prayers of their inferiors. The greatness of [Doct.] men's graces & places doth not free them from needing the prayers of meaner ones. Nay the greater either places or graces, the greater is their need of others, helpful prayers. Satan follows that policy of the Syrians, 1 King. 22. Fight neither against small, nor great; save against the King of Israel. The sharpest brunt of Satan's enmity is bent against those, especially whose graces and places are highest in the Church. The more Satan's malice is against them, the more our charity should be towards them; the greater our charity, the more our prayers for them. Therefore PAUL often desires the prayers of others, Ephes. 6. 18. 19. Pray for all Saints, and for me. 1 Thess. 5. 25 Brethren pray for us. The prayers of inferiors are beneficial to their superiors, whether in outward things, as 2 Cor. 1. 10. 11. or inward and spiritual things, as Rom. 15. 30. GOD is no respecter of persons; he regards the hearts, not the conditions of those which pray unto him. It is not in the court of heaven, as in Kings courts, where only the Nobles and great personages may speak for a man, poor plain men can do a man no good with their petitions: But here it is otherwise, the poorest and meanest Christian may do a man a pleasure, by speaking for him in prayer to the King of heaven.

Great comfort to inferiors, that GOD hath so ordered [Use 1] the matter among the members of the mystical body, as that the inferiors do not more need the gifts of their superiors, then superiors need the help and prayers of inferiors. The meanest member is of use in this body.

Despise we not then our inferiors, but esteem [Use 2] well of him that hath the least measure of grace. Who would despise a favorite in court, whose good word may pleasure him. Even the meanest officer in the Kings house shall be regarded of a petitioner, though a better man, if he may pleasure him in his suit.

Note the duty of the Church towards Ministers, [Doct. 2] they are to remember their Ministers in their prayers. Therefore PAUL in the closure of diverse Epistles, doth not only pray for them, but prays them to pray for him. Neither desires he this only for complement in his valediction, but desires it to be done heartily and earnestly in his behalf, Rom. 15. 30 Also brethren, I beseech you for our Lord's Jesus Christ's sake, and for the love of the spirit, that ye would strive with me by prayers to God for me. 2 Cor. 1. 11. So that you labor in prayer for us. See Heb. 13. 18. 19. If PAUL, an Apostle who had the immediate assistance of God's spirit, stood in such need of their prayers, how much then do our Ministers now. And great reason is there to challenge this duty at our hands.

1. In regard of the love, which is due from people to Minister. People are bound to love their Pastors. Now love seeks not her own things. He that prays not for his Minister, loves him not.

2. In regard of their great charge wherewithal they are betrusted. A charge of greater worth then all the world, the soul of their people. The greater the charge, the greater the gifts required to discharge it. The more graces they need, the more earnest should our prayers be to procure the same.

3. In regard of their danger, as in the former point. They are in danger of Satan's malice, he knows if he can but with his tail cause these stars to fall from heaven, that he shall cause the greater darkness and the greater scandal: their corruption in life or doctrine will be exemplary and infectious. They are also in danger of unreasonable men. 2 Thess. 3. 2. The greater reason that they should be holpen with our prayers.

4. Pray for your Ministers, because in praying for them you pray for yourselves, and procuring their good, you procure your own. The better Ministers are, the better is it for people: many people complain of the insufficiency of their Teachers, and as many Ministers may complain of the negligence of their people. For if they were more diligent in prayer, their Ministers would be more able to preach, if they would pray more for them, then should they be able to preach better unto them.

Quest. What be the things we should beg for them?

Answ. PAUL specifies some particulars, wherein he would be remembered. As

1. Free and bold utterance of the Gospel. Ephes. 6. 19. Col. 4. 3. 4.

2. Free passage of his Ministry 2 Thess. 3. 1.

3. Deliverance from wicked men. Rom. 15. 30 2 Thess. 2. 3.

4. Other particulars are mentioned. Rom. 15. 31. Pray then for all these, pray for the guidance and blessing of God's spirit with and upon them, pray for all such gracious endowments & enablements, as may fit them for the work of the Ministry.

This taxes people's gross negligence. Some there are that never pray for themselves, it is no [Use 1] wonder if they pray not for their Pastors, for well ordered charity begins at home. Others yet pray in, and with their families, and commend only family necessities to God, without particular mention of their Ministers in their prayers.

But a worse sort there is, that is so far from praying [Use 2] for, that they heartily pray against their Ministers, only out of an evil will at their fidelity. They pray they were well rid of them, or in steed of praying for them, do curse and ban them with vile imprecations.

To condemn yet another sort, who in steed of praying for us, do prey upon us, and are so far [Use 3] from helping by their prayers, that they rather hinder, by their unjust molestations.

More particularly yet observe.

The power and efficacy of prayer. I trust that [Doct. 1] thorough your prayers, I shall be given unto you.] It is a key that will vnlock as heaven, so likewise the prison door. It is not so much petitioning to NERO, that PAUL trusts upon, as to the Lord Prayer opened heaven, Luk. 3. 21. what wonder if it open a prison? Prayer proves the same to God's children oftentimes, that the Angel did to PETER, Acts 12. It opens the prison gates, and brings them forth. Nay the truth is, it was prayer rather then the Angel, which brought PETER out of prison, Acts 12. 5. So Peter was kept in prison, but earnest prayer was made of the Church unto God for him. The Church first sent up their prayers, before GOD sent down his Angel. And Acts 16. 25. 26. At midnight Paul and Silas prayed unto God, and suddenly there was a great earthquake, so that the foundation of the prison was shaken▪ and by and by all the doors were opened, and every man's bands were loosed. Oh sweet comfort to all the imprisoned Saints of GOD. The enemies of the Gospel have not them in so sure hold, as they make account of, they have a key about them, which if GOD see it good, shall open the prison doors, and unloose their bands, and set them at liberty. There is more power in the Saints prayers, then in their enemies threatenings, and so more comfort in the one, then matter of fear in the other. There is no prison so strong, but prayer (if God see it good) is able to open. It is no less powerful to fetch down the prison walls, then the trumpets of Ramms-horns were to fetch down the high walls of Jericho.

Observe the special means of restoring GOD'S [Doct. 2] Ministers, if ever restrained. I trust thorough your prayers I shall be given unto you. The prayer of the righteous availeth much, I am. 5. It availeth to the restoring of PAUL to his liberty, if GOD see it fit for him. If the prayer of one righteous man is of such force, what are the joint and united prayers of the whole Church, Heb. 13. 18. 19. Pray for us, and I desire you somewhat the more earnestly that ye do so, that I may be restored to you the more quickly.

I trust thorough your prayers, I shall be given, that [Doct. 3] is freely given unto you. Even those blessings, which we have from God by prayer, are free and frank blessings. Though we obtain blessings by prayer, yet not for our prayers, that is, not by the merit of our prayer. Prayer is a begging of blessings from the Lord, what can the beggar deserve by his begging? Though we give when one begs, yet not for any worth in his begging, but we do it out of mere compassion, without any desert on his part. The prayer of the righteous availeth much, not simply because prayer, but because the prayer of the righteous, whose person is justified and reconciled in CHRIST, and accepted in his merits. If our prayers were meritorious, then could it not stand with GOD'S Justice so much as to defer, much less to deny them sometimes. What Justice is it to keep back that from a man, which is his due by desert. He that obtains no more then his prayers deserve, will find little heart to pray, and may spare the labor of thanksgiving.

THE conclusion of the Epistle, which is spent in salvation and in prayer. First, he salutes PHILEMON from EPAPHRAS, MARCVS, &c. EPAPHRAS is mentioned, Coloss. 1. 7. and 4. 12. MARCVS is mentioned, Acts 12. 12. ARISTARCHVS is also named, Acts 19. 29. 30. and Coloss. 4. 10. DEMAS is well known by that place, 2 Tim. 4. 10. And LUKE no less known by his Gospel. Concerning salutations and their manner, we heard before verse 3. Here then only observe the descriptions of these men. EPAPHRAS is called his fellow-prisoner in CHRIST JESUS.

PAUL in prison hath a fellow. GOD leaves not [Doct.] his comfortless and alone, but sweetens the affliction of the prison with the communion of Saints. PAUL joyed not that EPAPHRAS was imprisoned, he had rather he might have been preaching at Colossus: but yet herein see the good providence of God, and therein might PAUL joy, so disposing that EPAPHRAS being imprisoned, should be imprisoned in the same prison with PAUL. If PAUL had been alone in one prison, and EPAPHRAS in another, they had been deprived of that sweet communion 〈1 page duplicate〉 〈1 page duplicate〉 which now they had together in prayer, in conference and holy discourse. Herein therefore did God graciously provide for them both, to be fellow-prisoners, not only in the same cause, but happily in the same house, because he sends salutations from EPAPHRAS. Yea, God doth not only provide EPAPHRAS to be a fellow-prisoner to PAUL. but rather then they shall want fellows, God himself will bear them company in their prisons, Gen. 39. 20. 21. And Joseph's master took him, and put him in prison, in the place where the Kings prisoners lay bound, and there he was in prison: but the Lord was with Joseph. Who would not be in IOSEPHS prison, to have IOSEPHS companion? I am not alone (saith our Savior John. 16.) for the father is with me. GOD will provide fellows for his prisoners, if not, he will recompense the solitariness of the prison, with the sweet fellowship of his Spirit.

The cause of EPAPHRAS imprisonment is laid down, In Christ Jesus. And indeed it was their fellow-ship in the cause, rather then in the house, that makes PAUL give him the title of fellow-prisoner. Happily there might be others in the same prison for other causes, which justly deserved the prison, but they were none of PAUL'S fellow-prisoners, because though put into the same prison, yet not for the same cause. What else might be here observed, was handled before verse 1.

The other four are described by another title of fellow-ship, fellow-laborers, to wit, in the work of the Ministry.

The ministry then is a painful & a laborious calling. It is not a calling of ease or pleasure, Mat. 9. Pray [Doct.] to the Lord of the harvest, that he would thrust forth laborers into his harvest. Ministers are laborers, yea harvest laborers, which of all others are the sorest, no labor more toilsome then the labor of the harvest man: of all others it is the most sore sweating labor. Surely, the sweat of the Ministry exceeds the sweat of other callings, and with the sorest laborer, the Minister eats his bread in the sweat of his brows, 1 Thess. 5. 12. Now we beseech you brethren, know them which labor among you. Men ordinarily will not know them, nor know their labor, yet GOD himself takes notice of it for a labor. Reu. 2. 2. I know thy works, and thy labor. GOD acknowledges the Ephesian Angels labor. The Elders that rule well of double honor, especially they that labor in the word and doctrine. 1 Tim. 5. 17. we shall find, 1 Thess. 2. 9. two sore words joined together, 〈 in non-Latin alphabet 〉 , ye remember our labor and our travel. Hereupon in Scriptures so often compared to soldiers, shepherds, husbandmen, nurses, all callings of no ease. The pastoral toil in the cure of soul, is no less then was IAAKOBS in the keeping of LABANS sheep. Gen. 31. 40.

To stop the fowl mouths of such persons, that [Use. 1] cry down the Ministry for an idle calling, and account Ministers of all other men to live the most easy lives. It is to be confessed, that of many Ministers it may be said, as our Savior speaks of the lilies, Matth. 6. 28. They labor not. But the point is not, what is the labor of some persons, but of the calling and office. And yet indeed many may be said to labor hard enough, and yet are guilty of idleness: we labored day and night, viz. even with our hands. So far go many with PAUL, that well may take up that speech of themselves, Zach. 13. 5. I am no Prophet, I am an husbandman: but yet they leave him in that which follows, And preached unto you the Gospel of God, 1 Thess. 2. 9. They labor indeed, but in their own fields, more then in the Lord's.

We have therefore a right to means and maintenance, for the laborer is worthy of his hire. It is vile [Use. 2] injustice to deny the laborer his wages. It is a crying sin, I am. 5. It is a sin that brings a curse, Ierem. 22. 13. Woe unto him that uses his neighbor without wages, and giveth him not for his work. Upon the heads of how many must this woe needs light, who are guilty not only of injustice, but of sacrilege also, in detaining and withholding the wages of God's work-men and laborers. Why should God's Ministers be worse dealt with then our oxen? why should they work muzzell'd? a plain sign that men are as horse and mule, in that they prefer the labor of their oxen before the labor of the Ministry, 1 Tim. 5. 17. They that labor in the word and doctrine, are worthy double honor, the honor of countenance, the honor of maintenance. Some will give their countenance to the Ministry, so they may be spared in matter of maintenance. Some the Law forces to give maintenance, therefore with CAIN, Gen. 4. 6. they cast down their countenance. Some will give neither countenance nor maintenance. How single a number is there of those that will give the double honor of countenance and maintenance.

Let not such as undertake that calling dream of ease, pleasure, and of an idle life. 1 Thess. 3. 2. These [Use 3] two are joined together, a Minister and a Labourer in the Gospel. Prepare for, and buckle to thy labor that intendest, and enterest into the Ministry. How many are Ministers, that yet no laborers, and so occasion the world to judge Ministers, as PAUL the Cretans, to be flow bellies. If they were so taken up, that were idle in the market place, why stand ye here all the day idle, what sharpness must they look for, that stand idle not in market-place, but in the vine-yard. It is ill being idle in the market-place, it is worse in the vine-yard. Alas for us, that we should be so dainty to shed a few drops of sweat, for those for whom Christ sweat drops of blood; yea, shed his heart-blood. Arrant shame for us, that LABANS sheep should be more painfully attended then CHRIST'S.

The second part of the conclusion is in prayer. The grace of our Lord Jesus. &c. In which prayer we may consider

• 1. The person prayed to.
• 2. The thing prayed for.

The person prayed to: our Savior, described by three titles. 1. Our Lord. 2. Jesus. 3. Christ. The three titles which were in the glad tidings of the Angel. Luk. 2. 11. A Savior, which is Christ the Lord.

1. Of the title Lord before, verse 3.

2. Title, JESUS, that is, a Savior. The reason of which name we find Matth. 1. 21. Thou shalt call his name JESUS, for he shall save his people from their sins.

Quest. How is he our JESUS, and how saves he us?

Answ. 1. By satisfying GOD'S wrath and justice for us, and undergoing that curse which was our due, Acts 20. 28. CHRIST hath purchased his Church with own blood. By his death and blood-shed, he hath saved & redeemed us from the curse, Gal. 3. 13. Christ hath redeemed us from the curse of the Law, when he was made a curse for us.

2. By his obedience to the Law, and fulfilling of it. And thus CHRIST may be said to be the end of the Law, Rom. 10. in regard of that perfect obedience he yielded thereunto. And so he tells JOHN, that it became him to fulfill all righteousness, Matth. 3. for salvation stands in two things. 1. In a freedom and deliverance from hell. 2. In the possession of heaven and eternal life. CHRIST by his death merits the first, and by his obedience in fulfilling the Law merits the second. For though CHRIST'S death had delivered us from death, yet if obedience had not been yielded to the Law, still the curse would have been upon us, excluding us out of heaven, in regard of the Laws transgression. Whereas now the Law being translated from our persons, to the person of our Mediator, he hath perfectly fulfilled it, and so is our JESUS by his obedience, both in his sufferings, and in our doings.

3. By the remission of our sins, He saves us, by pardoning us, 2 Cor. 5. 19. and Col. 1. 14. In whom we have redemption by his blood, that is the forgiveness of sin.

4. He saves us by destroying the Kingdom of sin in us, and by dis-throning our corruptions, so that we are no longer servants to sin, but to him. He saves us from the commanding power, as well as from the condemning power of sin. He saves us from the dominion and service of it. See Rom. 6. 11. 12. and 8. 2.

5. He saves us not only from the dominion of sin in this life, but from the very presence and inhabitation of it in the life to come. Here he saves us, that it reigns not; there he will fully save us, that it shall not so much as have a dwelling in us.

All these may be reduced to two heads, namely, that CHRIST saves us.

• 1. By his merit, he meriting by his death freedom from the curse and remission of sin, and by his obedience eternal life for us.
• 2. By his efficacy, whereby in this life he daily mortifies the body of sin, and wholly in the life to come abolishes the same.

Acknowledge we then CHRIST for our JESUS. The Papists are like the Jews, they trust in Moses. John. 5. 45. They would come into Canaan by MOSES, as well as by IOSHVA, and so make themselves their own Iesusses, while they will be saved, partly by CHRIST, partly by themselves. CHRIST will be JESUS alone, or not JESUS at all.

The third title is CHRIST, a Greek word, the same with the Hebrew MESSIAH, signifying Anointed. So that JESUS CHRIST is as much as a Savior annointed. And so this name comprehends all his three offices of King, Priest and Prophet, inasmuch as all these three under the Law were invested into their offices, by the rite and ceremony of anointing; and that typically to shadow out, that CHRIST was ordained of his father, our spiritual King, Prophet and Priest. Priests were annointed, Levite. 21. 10. Kings were annointed, 1 Sam. 10. 1. Prophets were annointed, 1 King. 19. 16. This name CHRIST therefore teaches, that he is the true annointed King, Priest, and Prophet of his Church. Acts 4. 27. Thine holy son Jesus whom thou hast annointed. Acts 10. 38. God annointed Jesus of Nazareth with the holy Ghost, and with power. Psal. 45. 7. God even thy God hath annointed thee with the oil of gladness above all thy fellows. There is his anointing as King, which is also found Psal. 89. 20. And CHRIST applying that Isa. 61. 1. to himself, Luk. 4. 18. shows thereby his anointing as a Prophet: yea, and this is to be marked, that the three offices of King, Priest and Prophet, though they were in some doubled, yet never had any one all of them jointly but CHRIST, who was annointed with the oil of gladness above his fellows. MELCHISEDEC was King and Priest, SAMUEL was Priest and Prophet, DAVID was King and Prophet; but only CHRIST King, Priest and Prophet: He alone was indeed that annointed One, at whom all legal vnctions pointed. For the better understanding of this point, consider briefly four things.

1. The parts of his anointing. They are two. First his consecration, whereby he was set a part to do the office of a Mediator between God and Man. For as the Priest under the Law, Exod. 30. 30. when he was annointed, was thereby separate and set apart for the office of the Priest-hood, and consecrated unto that function. So Christ's anointing consists first in this, in being from all eternity set apart to be a Mediator between God and man, and the King, Priest and Prophet of his Church. Secondly, the effusion or pouring forth the fullness of God's spirit and grace, into his man-hood. And therefore Isa. 61. 1. and Acts 10. he is said to be annointed with the Holy Ghost. Wherein Christ's anointing excels the annoyntings of all Kings, Priests & Prophets, inasmuch as the oil wherewith he was annointed, was the spirit of God it self.

2. The object of this anointing. The object or subject is the whole person of Christ, God and man. He was annointed in both natures: for he was annointed as Mediator, now he is Mediator, not as man only, but in both natures, and therefore in both natures annointed. But this must rightly be understood. He was annointed in the Godhead, only in regard of the first part, which was Consecration, by which he was designed to be Mediator.

3. The manner or measure of his anointing. That we find John. 3. 34. He hath not received the spirit by measure, that is, he hath received the spirit of GOD in a wonderful, extraordinary measure. Indeed we all receive the Spirit in measure, Ephes. 4. 7. But unto everyone of us is given grace according to the measure of the gift of Christ. But his measure was a measure well heaped and thrust, even so great a measure, as a finite nature was capable of. Therefore Psal. 45. 7. Thy GOD hath annointed thee with the oil of gladness above thy fellows. More grace hath he then all others, yea all that others have, they have from him, for of his fullness we all receive. Yet was not this measure infinite, for the man-hood is finite.

4. The benefits we have by his being CHRIST, that is, Anointed. They are these three.

1. We are hereby made Kings and Priests, Revel. 1. 6.

2. We by his anointing, are also annointed with the gifts of GOD'S spirit, 1 John. 2. 27. and hence GOD'S Saints are called GOD'S annointed, Psal. 105. 15. and we called Christians from CHRIST. And if CHRIST had not been annointed, neither should we. For the oil that was poured on AARONS head, Psal. 133. 2. ran down upon his beard, and the border of his garments, but yet first upon his head, and then to the garments. So we are annointed, but our head first, and so this oil of grace runs down from the head unto all the parts of this mystical body.

3. Hereby GOD smells a sweet savor of rest in all our sacrifices, duties and services. CHRIST being annointed with that sweet oil, and we being in him are a sweet savor unto the Lord, yea hence have our prayers their sweetness. Whatsoever touched anything that was annointed with the holy oil, was holy. Exod. 30. 29. yea. the altar of incense was annointed with holy oil. CHRIST is that annointed altar, our incense, our prayers laid and offered thereon, thereby come to be sweet and holy.

By this mayest thou try whether CHRIST be in [Use 1] thee or no. He is Anointed, and the sweet oil poured out upon him, if he be in thee, thou shalt know it by the sweetness of the ointment. When the box of ointment was broken upon CHRIST'S feet, the savor thereof filled the whole house. How can I then believe that CHRIST is in that heart, where are nothing but the dunghilly savors of the world, the nasty savors of rottenness and corruption, and the vile stench of carnal thoughts.

This sweet ointment should draw our affections to him, Cant. 1. 2. They are wise and blessed virgins [Use 2] that labor to smell the sweetness of GOD'S annointed, and in the sense of the sweetness of his graces, enflame their affections towards him. But the savor of the earth, and the noisome smells of the lusts of the flesh do so stuff our heads, that we cannot smell any such sweetness, as should make our affections to long after him.

That CHRIST our head is annointed, it is great [Use 3] comfort to us. Thou feelest thyself dry and empty of grace, but yet remember our head is annointed with the oil of grace, even whole rivers of this oil are poured forth upon him, and that not for himself, but for us. Whence we are called Christians, because everyone of us in our measure shall be made partakers of this unction. If we be members of CHRIST'S body, though the meanest, the lowest, the foot, the very skirts of the garments thou canst not miss of thy share in this oil. It will run down all the body from the head. Thus we see what a sweet name this name of Christ is, his name is indeed as an ointment poured out. Cant. 1. 2.

2. The thing prayed for. The grace of &c. of this before verse 3. Thus as PAUL begun with prayer, so ends he with prayer. So should all our actions be both begun and closed with prayer. So Col. 3. 17. And whatsoever ye shall do in word or in deed, do all in the name of the Lord Jesus. Therefore the Israelites, when they removed and pitched their tents, they did neither without prayer. Numb. 10. 35. 36. Prayer should begin, and prayer should end the day. Then if our actions prove successful, we may rejoice in the success as of GOD, of whom we begged it; if not, we may comfort our selves in GOD, to whom we commended both our selves and our actions.