Two Treatises, Commentary on verse · Verse 8-10

Two Treatises · Commentary on verse · Verse 8-10

p. 159VERS. 8, 9, 10.

Wherefore, though I hauehave great libertie in Chriſt, to commaund thee that which is conuenient,

Yet for loues ſake I rather beſeech thee, being ſuch an one as PAVL, aged, and now alſo a priſoner of Ieſus Chriſt,

I beſeech thee for my ſonne ONESIMVS, whom I hauehave begotten in my bonds.

HEre the Apoſtle commeth to the ſecond and that moſt principall part of his Epiſtle, his Petition concerning ONESIMVS, to the which, as an appendant, is added a Petition in his owne behalfe. But the whole Epiſtle is taken vp in ONESIMVS his matter, and in his Petition for him. The which he propoundeth firſt in theſe three Verſes, and then purſues and followes with arguments, and preuenting of obiections in thoſe which follow.

p. 160Now his Petition is not propounded barely and nakedly, but ſet forth with many amplifications, for the mouing of PHILEMONS affections.

Theſe Illuſtrations are eyther generall, belonging to the whole Petition, or ſpeciall to the ſeuerall parts thereof.

The generall Illuſtration is ſet downe in the firſt Particle, Wherefore; which being a Particle of Illation, ſheweth, that this Petition of PAVL, howſoeuer a diſtinct part from the former, yet dependeth and hangeth vponupon them. Wherein appeareth the wonderfull Artifice of the Apoſtle, that ſo ſweetly coupling two ſuch diuers and diſtinct parts of his Epiſtle, doth by this meanes, as it were, ſecretly and by ſtealth, ſlide on from one part to another, the Reader ſcarce perceiuing 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 hee taketh occaſion very fitly of propounding his ſuit for ONESIMVS, Wherefore I pray thee for ONESIMVS; as if hee ſhould ſay, Since hitherto thou haſt beene exceeding kind to the Saints, a refreſher of their Bowels, I would not hauehave thee wax wearie hereof, but continue ſtill like thy ſelfe, and ſhew thy ſelfe now to ONESIMVS, in refreſhing his Bowels, caſt downe in griefe for his ſinne, that thou haſt formerly done to others.

p. 161By this inference wee learne, that thoſe good Doct. things which we hauehave done formerly, ought to be Good paſt, a motiue to future good.effectual incitations to vsus, for the doing of the ſame, yea greater, as occaſion is offered. For thus PAVL reaſons here with PHILEMON: Hitherto, Brother, thou haſt beene a refreſher of the Saints bowels: Continue ſo ſtill, and refreſh now likewiſe poore ONESIMVS his bowels. But many reaſon contrariwiſe: Hitherto I hauehave done this or that, I thinke that well for one. I hope, now I may reſt mee awhile, and let others take my roome, and doe as much for their part, as I hauehave done for mine. But the Apoſtle tells vsus, we muſt not be wearie of well-doing, which they doe which would pay the debt of Obedience to God, in ſome good actions, with that which they hauehave paid him in ſome other formerly: wee cannot vſe a more effectuall argument to ſtirre vp men, either to godlineſſe in generall, or ſome ſpeciall actions thereof in particular, then this, which is drawne from their owne former practice. What more forcible exhortation to conſtancie in the Truth, then this? Heretofore you hauehave beene ſo zealous for the Goſpell, that for it you hauehave indured baniſhment, impriſonment, and many other afflictions, and will you now beginne to faint? Now, the ground of this argument is this, That when once wee giuegive ouer the courſe, which formerly wee held, wee loſe all which wee hauehave done before. All our former labour was vaine and bootleſſe, our Prayers, Faſtings, Hearing, Preaching, Suffering, all to no purpoſe. p. 162If a man in a iourney of an hundred miles, after ninetie nine gone, ſhould there reſt and goe no further, he might as well hauehave ſtayed at home, and neuer hauehave ſet foote out of doore. Hence S. IOHN Epiſtle 2. exhorting to perſeuerance: Let vsus take heed to our ſelues that we loſe not the things we hauehave done, (namely, by flinching) but may receiue a full reward. And PAVL Chap. 3. to the Galatians, readie to reuolt, HaueHave yee ſuffered ſo many things in vaine? for as in godly Repentance, when wee change our former courſe of life, our former ſinnes ſhall nothing hinder vsus; ſo in this wicked repentance, whereof wee may ſee at this day fearefull examples, when we repent vsus of our former good courſe of life, and forſaking it, follow the courſe of the world, all our former good deeds ſhall nothing auaile vsus, Ezek. 1. 18. for we our ſelues by our preſent contrarie practice, doe condemne them all. This is the generall amplification.

Let vsus come now to the ſpeciall illuſtration of the ſpeciall parts of the Propoſition of the Petition. The Propoſition is this: I PAVL pray thee for ONESIMVS. Here there being three things; firſt, the act of his praying. Secondly, the perſon praying. Thirdly, the perſon prayed for: all theſe hauehave their ſeuerall amplifications.

Firſt, the act of praying is ſet forth by the diuerſe, Verſe 8 Though I hauehave great libertie.

Secondly, by the moouing cauſe, Verſe 9. Yet for loues ſake, &c.

Secondly, Perſon praying deſcribed from his p. 163preſent condition: Firſt, of his Age. Secondly, Reſtraint.

Thirdly, Perſon prayed for, ONESIMVS, deſcribed by relation; that he was PAVLS ſonne, begotten in his bonds.

For the firſt, The act of his praying is ſet forth by the Diuerſe, namely, that power which hee had of commanding. And it is, as if the Apoſtle ſhould hauehave ſaid: If I would vſe my power and authoritie, I might command thee, but being ouercome by that great louelove I beare towards thee, I willingly yeeld from that my right, and chooſe rather to entreat. So that this amplification contayneth a very powerfull argument, from the greater to the leſſe. If thou oughteſt to harken vntounto mee in this cauſe commanding, how much more, dealing more mildly by way of entreatie?

This his power of commanding hee ſets forth: firſt, by the meaſure, Hauing great libertie, or, Though I might be very bold.

Secondly, by the manner of it, in Christ.

Thirdly, the matter or obiect of it, That which is conuenient.

Here firſt of all obſerue, that the Miniſters of Doct. the Word hauehave a certayne authoritie, whereby Ministers hauehave authoritie.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. verſ. 6. Wee command, or charge you (for the word is the ſame that before) to with-draw, &c. And leſt any p. 164ſhould ſay, that this was a peculiar priuiledge of Apoſtles and Euangeliſts; let him heare PAVL, inueſting all ordinarie Paſtors with the ſame authoritie. 1. Theſſal. 5. Wee beſeech you to know thoſe that be ouer you in the Lord. And, Hebr. 13. Obey thoſe that are your Guides. But that wee may the better know this authoritie, whereof wee ſpeake, the manner of it here ſet downe by the Apoſtle is to be conſidered: Hauing power to command thee in Christ.

This authoritie then they hauehave to command, is not in their owne name, but in Chriſts: wherein the Ciuill and Eccleſiaſticall power are differenced. In the Ciuill power Chriſt hath Deputies and Vicars, which may command in their owne name, and by puniſhment conſtrayne men to obedience, for this power reſpects onelyonly the outward man. But in this Spirituall power, becauſe it is ouer the conſcience, he hath no Deputie that may be fully poſſeſſed of his owne authoritie, but onelyonly Embaſſadors. Hee calls Miniſters Stewards, who hauehave onelyonly authoritie to ſignifie Chriſts pleaſure vntounto vsus, and cannot, as the Ciuill Magiſtrate, compell by puniſhment.

The Church therfore hath no abſolute Lordſhip in things ſpirituall. It is Chriſts alone incommunicable to any other. Let a mans place be neuer ſo great in the Church, hee is but a ſeruant, as MOSES was, Heb. 4. hauing no Imperiall authoritie in himſelfe to command, but onelyonly in his Maſters Name.

p. 165Firſt, Here then we ſee the Papiſts refuted, who Vſe. challenge to the Church an abſolute and Kingly kind of Soueraignetie; not contented with that which Chriſt graunteth, which is onelyonly Miniſteriall. Hence it is, that they ſubſtitute the Pope in Chriſts place, and call him Chriſts Vicar. But ſurely, if euer any in the Church had beene capable of this ſo great an Authoritie, 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 neuer vſed it, neuer claymed it; nay, they hauehave altogether diſclaymed it, 2. Cor. 5. 20. Now then are we Embaſſadors for Chriſt, as though God did beſeech you through vsus; wee pray you, in Chriſts ſtead, to be reconciled to God. So here, and 2. Theſſ. 3. 6. he commaunds in Chriſts Name. But if ſo be that Chriſt had as well ſet them in his owne place for ſpirituall things, as Magiſtrates for temporall, they might then hauehave commaunded in their owne name. Therefore all the Authoritie of Miniſters is to be confined within the bounds of an Embaſſage, contrarie to that which the Pope hath done, ſtiling himſelfe the Vicar of Chriſt; and ſo turning the Spirituall power, which in the Church onelyonly is Miniſtratorie, into a meere Tyrannie and Lordſhip ouer the Faith of the Church; which yet the Apoſtle reiecteth as a thing not beſeeming him, 2. Cor. 1. in the end, Not that we hauehave dominion ouer your Faith, wherewithall he linketh the power of the Miniſterie, adding, But we are helpers of your ioy.

p. 166To 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 vntounto himſelfe a Power, and that abſolute, to commaund in his owne name, to bind the Conſcience with thoſe his commaunds, to remit and retaine Sinnes? But we hauehave ſhewed, that the power of the Church is onelyonly the power of Seruants, Miniſters, and Stewards, 1. Cor. 4. 1. whereby all is done in Chriſts Name. And therefore, when Miniſters are ſaid to hauehave power to commaund, to bind, and looſe ſinnes, all theſe things are thus to be vnderſtood, That they hauehave power to declare Chriſts will, in his Commaundements, in his Promiſes, in his Threatnings. Then doth the Miniſter commaund, when hee tells vsus Chriſt commaunds; remit, or retaine ſinnes, when he truly teſtifieth, that Chriſt doth ſo.

Secondly, But as this their Doctrine of the Spirituall Iuriſdiction is vnſound, ſo is that likewiſe which thereupon they build: For hence they would gather the Superioritie of Eccleſiaſticall men aboue Ciuill Magiſtrates. And their Argument at the firſt may ſeeme to carrie ſome ſhew.

He that commaundeth, is aboue him that is to be commaunded.

Miniſters commaund all Chriſtians, euen Magiſtrates. Therefore. So Likewiſe thus: Shepheards are aboue the Sheepe.

Miniſters are Shepheards; Magiſtrates, the Sheepe. Therefore, &c.

p. 167But the Anſwer is eaſie, to any that ſhall conſider that which hath alreadie been ſpoken: EueryEvery Commaunder is not greater then hee that is commaunded; Kings ſometimes ſend meane men to commaund great Nobles. What? is a Peſant therefore aboue a Noble man? Wee muſt diſtinguiſh therefore of thoſe which commaund: ſome commaund in their owne; ſome, in anothers name. The firſt, alwayes, and ſimply, obtaine Superioritie; the latter, onelyonly in the cauſe of their Embaſſage. Now Biſhops and Miniſters are of this laſt kind. And therefore it followes not of this, That becauſe they hauehave power to commaund Magiſtrates, therefore ſimply, and in themſelues, they are their Betters; that they may take the vpper 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 erroniouſly, would hauehave it both acknowledged of the Emperor MAXIMVS, and practiſed by Biſhop MARTIN. To whom, when the Emperour, ſayes BELLARMINE, as vntounto the worthier perſon, had ſent the Cup, brought by his ſeruant to himſelfe, and he had receiued it, and drunke himſelfe, yet would not ſend it backe againe to the Emperour, but gaue it to the Prieſt, thinking none, next to himſelfe, ſo worthy as he; and that it would not hauehave beene ſafe for him, to hauehave preferred eyther the King, or any of thoſe next him, before a Prieſt. This Storie he alleageth out of SVLPITIVS writing of the life of this MARTIN, De Pontif. lib. 1. cap. 7.

p. 168But firſt BELLARMINE, with his SVLPITIVS, doe cleane miſtake the matter. For this example rightly vnderſtood, doth rather ſhew the inferioritie of Miniſters beneath the Magiſtrates. The Emperour ſent the Cup as a ſigne and token of his fauour, as it is the manner of great men to doe at the Table, as appeareth in IOSEPHS example, ſending portions from his owne Meſſe to his brethren. Now it had been no good manners for him to hauehave ſent backe the Cup to the Emperour, which hee had ſent as a fauour to him, to grace him. But admit, BELLARMINE could bring many ſuch Examples of Clergie men, preferred in ſuch things before Magiſtrates, and that this example would ſerue his turne for this purpoſe, yet the Doctrine we hauehave gathered out of this place, ouerthroweth them as vnlawfull: for the ſuperioritie of the Miniſter is onelyonly in his Embaſſage, whileſt for the time hee is Gods mouth to vsus. But when they are at Dinner, or at Supper, they are out of their Embaſſage then. And being out of their Embaſſage, they are inferiour, not onelyonly to Kings, but alſo to their Seruants, inferiour Magiſtrates, 1. Pet. 2. 13, 14.

Againe, it may be anſwered, That the Commaunder is aboue the commaunded; but the Miniſter properly doth not commaund, but God by the Miniſter; and ſo Princes are ſubiect, not to the Miniſters, but to Gods owne Authoritie, whereof the Miniſters are onelyonly diſpenſers. And thus vnderſtand that, Eſai. 60. 10.

p. 169Away then with the pride of ambitious DIOTREPHESSES, that euen in Ciuill Things would hauehave Preeminence aboue the Ciuill Magiſtrate.

Thirdly, But wee muſt take heed, leſt whileſt wee find fault with the Papiſt, for giuing too much, wee our ſelues, in the meane time, giuegive not too little. This is the propertie of fooles, to runne from one extreme to another. Therefore PAVL, after that hee had refuted, in the three former Chapters of the firſt Epiſtle to the Corinthians, thoſe that went too farre in magnifying of Miniſters, in the beginning of the fourth, leſt he ſhould ſeeme to be Author to any, of derogating from the Miniſterie, he addeth, Let a man yet ſo thinke of vsus, as of the Miniſters of Chriſt, and diſpenſers of the Secrets of God.

It can ſcarce be expreſſed in words, with what diſdaine Miniſters are contemned, not onelyonly of the great Ones, but euen of the vulgar ſort. EueryEvery baſe companion will in reproch call them Parſons and Prieſts. Why! what are you, but a Prieſt? As if one ſhould ſay to the Kings houſehold-ſeruant, You are but the Kings ſeruant. I, but doe you make but a but of it? Is not this a place of good account? Is the Steward of a Kings Family no body, becauſe he is ouer the Family not as a Lord, but as a Steward? Is the Miniſter no body, becauſe he commaunds not in his owne name, but in Chriſts? But is it not counted a matter of greater honour, to be ſent in Embaſſage by an earthly Prince.

p. 170The authoritie of Miniſters, as I hauehave ſhewed, is only the authoritie of Meſſengers, and Embaſſadours, and laſts only during the time of their meſſage, and embaſſage. What then, when they hauehave 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 alwayes, and euerywhere, and not onelyonly whileſt they are in their worke, being a preaching in the Pulpit.

But when they are in their embaſſage, declaring the Will of Chriſt, then ſpeciall reuerence and regard is to be giuen them, then according to CORNELIVS example are wee to ſet our ſelues before them, as before God himſelfe: for they command in Chriſts Name, and therefore their contempt is contumelious to Chriſt himſelfe, in whoſe Name they ſpeake, Matth. 10. Miniſters therefore muſt be heard with ſubmiſſiue and obedient minds; for if they hauehave authoritie to command vsus in Chriſt, how can any whoſoeuer denie obedience? Nay, Kings themſelues are to be obedient to them, that are ouer them in the Lord, as the Apoſtle willeth, for it is Chriſts authoritie, and not the Miniſters, and therefore it equally bindeth the King and the Begger. But, alas, Miniſters may command, euen meane perſons: but who obeyes their commands? They may command, and doe themſelues. Their words are accounted only, as a blaſt of wind.

This authoritie of commanding, as it is ſet forth by the manner in Christ, ſo by the meaſure, hauing p. 171great authoritie, &c. For, being in Chriſt, it muſt needs be great.

This muſt teach Miniſters to ſpeake with great boldneſſe, when they know they are armed and backed with Chriſts authoritie. Indeed if thoſe things wee ſpeake, were in our owne names, wee had iuſt cauſe to be afraid, becauſe oftentimes our meſſage is very vnwelcome to carnall eares, but ſpeaking in Chriſts Name, we may, as the Apoſtle here ſaith, be very bold, lifting vp our voices as Trumpets, Eſai. 58. 1. knowing that God hath giuen vsus the Spirit, not of feare, but of power and louelove, 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 kitchin, being ſet on by your Honours, would not be afraid to controule the Steward. But take heed, thou that art a Miniſter, leſt at any time thou preſume to command, to rebuke, or threaten in thy owne name. Chriſt will not beare thee out in ſuch commands, neither will he make good ſuch threatnings. If men in ſuch a caſe offer violence, looke not that hee ſhould reſcue thee, but in his owne cauſe he will be a wall of braſſe vntounto thee, Ier. 4. Wherefore, as a faithfull Embaſſadour, reueale the whole Counſell of God, let neither feare, nor the golden ſquincey, nor any thing elſe ſtop thy mouth. Thou haſt Chriſt to be thy Authour, in that thou art to ſay. Aſſuredly, he will neuer goe backe from that, which hee hath willed thee to ſpeake. ABSALOM encouraged his ſeruants, to ſlay his brother AMNON, by p. 172this argument: HaueHave not I commanded you? 2. Sam. 13. How much more ſhould the Commandement of Chriſt put heart and ſpirit into the Miniſters, to open their mouthes, and to ſpeake freely, and fully, and frankly, whatſoeuer they hauehave in Commiſſion?

Thirdly, S. PAVL ſets forth his authoritie of commanding, by the matter of it. What is it that he may command? any thing what hee pleaſe? No. Though hee were an Apoſtle, yet hee hath no ſuch infinite authoritie. What then? That which is conuenient. See then the bounds of this ſpirituall power. It can command nothing, but that which is conuenient.

And this neceſſarily followeth out of the former, for it is in Chriſt. And Chriſt can command nothing which is not conuenient; wherefore, if Miniſters at any time ſhall command things inconuenient, they doe now exceed their bounds, they goe beyond their Commiſſion, neither doe they now command in Chriſts Name, but in their owne. And therefore in ſuch caſes wee are ſo farre from being bound to obedience, that wee are in conſcience to diſobey. This ouerthroweth the tyrannicall and vſurped Dictatorſhip of the Pope, who maketh his owne will a Law, and thinketh, hee may doe in the Church what him liſteth.

The proprietie of the word, Conuenient, is alſo to be obſerued. It ſignifieth that which in equitie we are bound vntounto, though not in the rigour of the Law. If PHILEMON ſhould ſtand vponupon it, hee was not to receiue ONESIMVS againe, but in Chriſtian equitie he was.

p. 173Note then, that wee are bound not onelyonly to doe Doct. thoſe things, which the very extremitie of Law will draw from vsus, but alſo ſuch whereunto reaſon and equitie doe perſwade. Thus much of the firſt illuſtration of the act of praying from the diuerſe, his power of commanding: Though I hauehave great, &c.

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

The cauſe that made PAVL deale by intreatie, when hee might hauehave commanded, was louelove, not PHILEMONS louelove towards the Saints, that hee ſpoke of in the ſeuenth Verſe, as ſome would hauehave it, but his owne louelove towards PHILEMON.

Obſerue firſt, in the example of the Apoſtle, that Doct. Miniſters muſt deale in the mildeſt and gentleſt Miniſters muſt deale mildly.manner that may be with their Hearers, intreating, perſwading, exhorting, beſeeching, euen 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 wee ſee, euen in the things of this life, that men muſt be faine to ſue for that which is their owne, and may be glad if by faire entreaties they can get vp their debts. So the Miniſters may thinke they hauehave done ſome great matter, if by any meanes, euen by earneſt and affectionall perſwaſion, and exhortation, they can get at our hands this debt of obedience wee owe to God. And no maruell if Miniſters thus deale, when God himſelfe herein goes before vsus in his owne example. Oh that Iſrael would hauehave harkned, Pſal. 81. 13. and Matth. 23. p. 174Chriſt ſhewes that hee inuited the Iſraelites in the ſame manner vntounto himſelfe, that the Hen doth her Chickens. Wherein we hauehave great cauſe to admire the vnſpeakable goodneſſe of God towards vsus. Men commonly are earneſt and importunate Intreaters for thoſe things which may be profitable to themſelues, but who is earneſt in deſiring another, to doe that which is only for the profit of him, with whom he dealeth, and not any whit profitable to himſelfe. If a man of himſelfe cannot ſee what is for his owne good, and of his owne accord doe it not without further adoe, we count him worthy to ſmart for his folly. But here, God dealing with vsus by his Miniſters, ſo pathetically to turne, and reconcile our ſelues vntounto him, the profit is ſolely our owne: wee only ſhall hauehave the commoditie of this reconciliation, and not God, who could as ſufficiently glorifie himſelfe in our euerlaſting confuſion. Our hearts therefore muſt relent, and be ouercome by this kindneſſe of God, ſo ſweetly, and gently calling and alluring vsus vntounto himſelfe.

Obſerue further, in PAVLS example, that ſometimes Doct. we are to yeeld of our right, neither alwayes Sometimes we muſt yeeld of our right.may we doe thoſe things, which of themſelues are lawfull and indifferent. It is a weake argument. This is lawfull in it ſelfe, therefore it is lawfull for me. In it ſelfe it was lawfull to eate of things ſacrificed to Idols, and yet in the caſe of ſcandall, the Apoſtle forbids the Corinthians to eate of them, 1. Cor. 8.

It is lawfull in it ſelfe for a Miniſter to receiue p. 175maintenance from his flocke; but it was not lawfull for PAVL, preaching at Corinth, 1. Cor. 9. For then he had abuſed his libertie, Verſ. 18. And hindred the Goſpell, Verſ. 12. and ſo conſequently ſinned. The caſe is alike in the vſe of our Chriſtian libertie, in things indifferent, as meate, drinke, apparell, ſport, recreation. It is a point of Chriſtian wiſedome to conſider, not only what is lawfull, but alſo what is expedient and profitable, not only what is lawfull in generall, but alſo in ſpeciall, what is lawfull for mee and thee; for if the vſe of our libertie be a ſtumbling blocke, at which our Brethren may fall and hurt themſelues, we muſt then bridle and reſtrayne it. Here then is condemned the tenacitie and temeritie of ſome in the vſe of that libertie, which the Word hath graunted them in things indifferent. Their tenacitie, that they hold their owne ſtifly, and will not let goe the leaſt part of their right, though the glorie of God, and good of their Brethren doe earneſtly craue and begge it at their hands. Their temeritie, not onelyonly that they themſelues ruſh venturouſly vponupon all things that in themſelues are lawfull, not conſidering with themſelues, whether in regard of ſome circumſtances, it may not be vnlawfull for them, what inconuenience may enſue, what hurt may alſo ariſe to the Goſpell, but alſo cenſure and condemne others, who kept backe by Chriſtian wiſedome and charitie, dare not runne with them to the ſame exceſſiue vſe of their libertie. Let them remember that PAVL, in this place, hauing much libertie of commanding, yet choſe rather to intreat.

p. 176Obſerue thirdly, what it is that will make a Chriſtian Doct. abridge himſelfe ſometimes of the vſe of his LoueLove makes a man abridge himſelfe of his libertie.libertie; namely, the louelove of God and our Bretheren. For loues ſake I rather beſeech thee. For this is reckoned among the properties of louelove by the Apoſtle; That it ſeeketh not her owne, 1. Cor. 13. but his, whom it loueth. If Gods glorie and the Churches good be deare vntounto vsus, wee will not vſe our libertie to the full, in thoſe things which may hinder and hurt both. If therefore thou wouldeſt obtayne ſo much of thy ſelfe, as to remit and giuegive in ſomthing of thy right to God and thy Brethren; firſt, it is neceſſary that thy heart be inflamed with a zealous affection both towards Gods glorie, and the Churches good. This conuinceth many of ſmall louelove to their Brethren, that will not moderate their libertie, no not in thoſe things which they ſee neceſſarily will bring in the ruine of the Church.

The Papiſts alſo are here confuted, who would make this departing from our right, for Gods glorie and the Churches good, to be a worke of ſupererogation: For this is their iudgement of PAVLS preaching gratis, and diuers ſuch like examples in the Scriptures. If the works of Charitie be aboue the Law, then alſo are theſe works to the which the Law of Charitie bindeth vsus aboue the Law, for it is louelove which makes vsus yeeld. And, I hope, the Law commands vsus to louelove God with all our heart, and our Neighbour as our ſelfe.

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

p. 177The ſecond followeth, namely, of the perſon praying: PAVL himſelfe: I pray thee, deſcribed firſt by his age, being as I am, PAVL aged; ſecondly, from his impriſonment, which he maketh a greater matter then his age, and now alſo a priſoner of Ieſus Christ; both theſe are here brought in, to adde further weight to his petition, and to ſtirre vp the affections of PHILEMON.

Firſt, That he vrgeth his yeeres, as a matter that Doct. 1 ſhould make PHILEMON more reſpect this his Reuerence due to age.ſuit, we learne, that ſpeciall reuerence is due to this age. God vnderunder the Law prouided for this, that there ſhould be more then ordinarie regard had of the aged, but ſpecially in the Miniſterie; for after they began to be in yeeres, he would hauehave them eaſed of the burthen of their Miniſterie, and yet double honour to be giuen to them, both of reuerence and of maintenance. Now, if the white head and ſiluer haires of a Miniſter, ſuing for another, ſhould procure authoritie vntounto him in his ſuit, and mooues the affections of thoſe he ſues vntounto, how much more then, ſuing for himſelfe? And queſtionleſſe, there cannot be a ſpectacle of greater compaſſion, then an aged Miniſter, gray-headed, in the Seruice of God and the Church, being in diſtreſſe. Age (ſayes SALOMON) is a Crowne of Glory, being found in the way of righteouſneſſe. If in any way of righteouſneſſe, much more in the way of the Miniſterie, righteouſly and faithfully diſcharged.

Such then that are like PAVL in the Miniſterie, or in any other Calling, that hauehave ſpent their time painfully p. 178and profitably, may with honeſtie vrge their age, pleading for themſelues and others. But the old man, that hath liued vainly and vnprofitably all his youth, and hath alwayes beene a burden of the Earth, is an vncomely ſight. For old age is an honour in it ſelfe yea, a part of Gods Image, who is the Ancient of Dayes. And honour (ſayes SALOMON) becomes not a foole. To ſuch old men, their honour is turned into ſhame; Their gray haires are rather aſhes of ſhame and humiliation, then a Crowne of glory.

Secondly, Vrging his impriſonment, as another Doct. 2 matter, and that of greater weight then the former, Miniſters to be regarded the more for their afflictions.wherefore he ſhould be reſpected in this fuit, he teacheth vsus, that the afflictions of Gods Miniſters are ſo farre from being any iuſt cauſe to make vsus leſſe to reuerence them, that for them they are more reſpectiuely to be vſed, and honourably to be conceiued of. Many Miniſters enioying peace and libertie, and flouriſhing in the Pulpit, hauehave beene much flocked after, and greatly regarded, as IOHN BAPTIST; but when once they hauehave beene clapt vp in Priſon, then they hauehave beene ſhamefully neglected, as it ſeemeth IOHN was by many of his hearers, whom our Sauiour vpbraideth with this, That they reioyced only in him for a ſeaſon; namely, whileſt he enioyed his Miniſterie peaceably. And this their forgetting of him in the Priſon, is not improbably thought by ſome to be the cauſe that made Chriſt breake forth into ſo large commendations of IOHN being then in the Priſon.

p. 179The third ſpeciall illuſtration followeth; namely, of the laſt part of the Propoſition of the Petition, which is the partie ſued for, viz. ONESIMVS: for it is a matter of great moment, in ſuing for any, that the partie we ſue for, be ſuch a one, that he may ſufficiently commend himſelfe, euen without our commendation. Now here PAVL ſheweth, that ONESIMVS was ſuch a one; entituling him his Sonne: Withall, he noteth the circumſtance of the place where he begot him, in the Priſon. The name of Sonne is Metaphoricall, and implyeth onelyonly thus much, That by PAVLS Miniſterie, ONESIMVS was conuerted to the Faith.

Firſt, Here I obſerue, That the Miniſters are moued Doct. 1 with a ſpeciall kind of affection, equalling, if Affection of Miniſters to their Conuerts.not ſurpaſſing, the naturall affection of Parents towards thoſe whom they hauehave gayned to Chriſt. Therefore PAVL here calleth ONESIMVS, whom hee had conuerted, his Sonne, and afterwards, his Bowels. And ſo Eſay 8. Behold I and my children, whom thou haſt giuen me. Wee muſt louelove all Chriſtians, but yet more ſpecially, thoſe that are of our owne begetting, the workmanſhip in ſome ſort, of our owne hands. As men naturally louelove all little children, but yet their owne in a higher degree. For it is true which the Philoſophers once ſaid, EueryEvery man loues his owne Worke: as we ſee in Poets, louing their owne Poeſie, hatched in their owne braines; and Artificers, louing their owne inuentions. And hence it muſt needes follow, that the affection of the Apoſtles towards the Church, as being p. 180the Fathers and Founders thereof, muſt needes exceed the affections of ordinarie Paſtors that ſucceed, building vponupon their foundations, 1. Cor. 4. 15. S. PAVL challengeth the name of Father of the Corinthians, as proper to himſelfe, and calleth thoſe that ſucceed in that Church, but Schoolemaſters. Now, the affection of a Father farre exceedeth the affection of a Schoolemaſter to the child. Now, if Miniſters carrie this fatherly affection to them whom they hauehave conuerted, then it behooueth thoſe whom they hauehave conuerted, to carrie the dutifull diſpoſition of louing and obedient ſonnes to them, aboue any other Miniſters. If we owe much to naturall Parents, the inſtrument of this Temporall, how much then to our Spirituall, the inſtruments of our eternall life? Neuer can we come out of their debt.

Secondly, Obſerue, what Miniſters may truly be Doct. 2 called the Fathers of the Church. Surely, they What Miniſters are the true Fathers of the Church.which hauehave begotten children vntounto God, and with Eſay, can preſent themſelues before the Lord with the goodly traine of their Spirituall progenie. This name belongeth firſt of all, and principally, to the Apoſtles, who layed the firſt foundation of the Church: as wee ſhewed a little before, how PAVL claymed this name in ſpeciall ſort, in regard of the Corinths; becauſe, howſoeuer other ordinarie Paſtors that ſucceeded him, begat, no doubt, ſome particular perſons, yet hee begat the whole Church. They then hauehave a ſpeciall intereſt in this name, that begat whole Churches at once, thouſands at one clap, as PETER, Acts 2.

p. 181Now this which is ſpoken of the Apoſtles, that gaue the firſt conſtitution to the Church of the New Teſtament, is true alſo of others, ſage men, of extraordinarie and Apoſtolicall ſpirit, as LVTHER, CALVIN, and many others, who gaue a reſtitution to the Church, falne in theſe latter dayes. They alſo more ſpecially may be called the Fathers of the Church. Secondly, this name alſo belongeth to ordinarie Paſtors; and amongſt them, more eſpecially to ſuch that encreaſe the Church, eſtabliſhed with new off-ſpring: For although they are farre more noble and excellent Fathers, that are Fathers of the whole Church, then they who onelyonly are Fathers of ſome few particular members of a Church; yet theſe latter alſo are Fathers: for it is not the multitude of ſonnes, but a ſonne, that makes a Father. And PAVL here calling ONESIMVS his ſonne, makes himſelfe a Father, as well in regard of him, as of the whole Church of the Corinthians.

The Pope then and Popiſh Prelates are vnworthie of the honour of this name, with all idle and ſlouthfull Miniſters, ſeruing onelyonly their owne bellies. Rather may they be called Betrayers of the Church, then Fathers thereof, who eyther conuert not at all, or els peruert and make their Conuerts, as the Phariſes in our Sauiours time, ſeuen times more the children of the Deuill, then they were before. But yet among the Paſtors of the Church, not onelyonly thoſe whoſe Miniſterie God honoureth with the conuerſion of Soules, are to be honoured alſo with this name of Fathers, and none elſe: Honour p. 182thy Father and Mother, ſayes the fifth Commaundement; where God honoureth our Superiors with the name of Parents, and ſo in the Commaundement does that himſelfe which he biddeth vsus doe. Now all true and lawfull Miniſters, ſet ouer vsus by the Lord, are our Superiors; and yet how many ſuch are there, whoſe Miniſterie, though it be very faithfull, yet is nothing fruitfull in the gaining of Soules? Theſe, though they hauehave no Spirituall poſteritie, How Miniſters that conuert not, are called Fathers.yet in the fifth Commaundement are called Fathers. And ſo well may they be called, for theſe two reſpects:

Firſt, Becauſe they doe their beſt endeuour to be Fathers; they caſt forth continually the Spirituall Seed of the Goſpell, and ſow it in the furrowes of our hearts. Indeed, it is not ſufficient for the getting of the name of a naturall Father, to doe thy endeuour, vnleſſe the euent anſwer thy endeuour, becauſe the fault may be in the Seed; vnfit it may be for generation: but here the Spirituall Seed of the Goſpell is incorruptible, ſubiect to no fault; and therefore the blame of the Miniſters ſterilitie cannot be imputed to themſelues, faithfully doing their beſt endeuour.

Secondly, Becauſe they carrie the affections of Fathers towards their people; ſuch as PAVL deſcribeth, 2. Cor. 6. 11, 12. And in this reſpect, S. IOHN in his generall Epiſtle calleth all the members of the Church, his Children, though not all begotten by his Miniſterie. This fatherly affection they ſhew principally in theſe points:

p. 183Firſt, In ſeeking not the Churches, but the Foure things, in which the fatherly affection of Miniſters appeares.Church it ſelfe, 2. Cor. 12. 14. and that with ſo earneſt a deſire, that they preferre the good of the Church before their owne liues, as PAVL ſheweth in the ſame place; for this is the affection of naturall Fathers, as we ſee in the example of DAVID towards ABSALOM, that they can be content to redeeme their childrens liues with their owne. Hirelings therefore, that make this the only end of their Miniſterie, that they may warme themſelues with the fleece of their Sheepe, ſetting the Church at ſale for their owne lucres ſake, are not in any wiſe to be called Fathers of the Church. Are Children thus dealt withall by their Parents? The true Fathers of the Church preferre the good thereof before their owne liues; theſe men, their owne priuate commoditie, before the very life of the Church it ſelfe.

Secondly, Parents nouriſh their children at their owne Table; and that they may be able ſo to doe, they are content to take any paines whatſoeuer. So muſt and doe Miniſters that are faithfull, prouide Spirituall nouriſhment for the Church: And for this purpoſe are alwayes 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 iuſtly depriued of the honour of this name. Parents lay vp for their children, 2. Cor. 12. ſayth the Apoſtle. Theſe men lay vp no Spirituall Treaſures for the Church; therefore the Church cannot acknowledge them as their Fathers.

p. 184Thirdly, They reſemble Fathers, in that they doe not only giuegive their people Spirituall food, but with a fatherly and motherly affection, 1. Theſſ. 2. 10. As you know how we exhorted and comforted eueryevery one of you, euen as a father his child. It is not ynough to exhort, to admoniſh, to teach, and inſtruct, but all this muſt be done with the affection of the Father; ſo that we may giuegive them their Spirituall ſuſtenance, as Nurſes doe little children their bodily. This is that, in his owne example, the Apoſtle commendeth vntounto vsus, 1. Theſſ. 2. 7, 8. We were gentle among you, euen as a Nurſe cheriſheth her children. Thus being affectioned towards you, our good will was to hauehave dealt vntounto you, not onelyonly the Goſpell of God, but alſo our owne ſoules, becauſe ye were deare vntounto vsus. This phraſe of dealing his owne Soule, ſignifieth that effectuall affection wherewithall he deliuered the Word vntounto them, as Eſa. 58. God commaunds to giuegive Almes to the Poore with feeling and compaſſion, vſeth the ſame phraſe, Thou ſhalt powre out thy ſelfe to the hungry. So Phil. 1. 5. God is our witneſſe, how we long after you from the very heart root.

Fourthly, They reſemble naturall Fathers in this, that as there, ſo here likewiſe, LoueLove deſcends, rather then aſcends. The naturall Parent cannot blot out naturall affection, no, not towards vntoward and rebellious children, as wee ſee in DAVIDS mourning for ABSALOMS death. Can a Mother forget the fruit of her Wombe, ſayes the Prophet? Eſay 49. No, certainely ſhe cannot, though the degenerating child ſhould forget her.

p. 185Here then doe good Miniſters ſhew themſelues true Fathers, when yet they continue to louelove them that are wicked and vnthankfull, yea, iniurious towards them. Thus it was with PAVL, 2. Cor. 13. 15. We will willingly be beſtowed for their Soules, though the more we louelove you, the leſſe we be loued 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 in ſtead of Children.

If Miniſters are thus Fathers, and muſt thus behaue Vſe. themſelues to their people, as to ſonnes, then it becommeth them to put vponupon them the diſpoſition of ſonnes, and to carry themſelues to their Miniſters as towards their Fathers. If then Miniſters be Fathers, where is the filiall reuerence of their Flockes? Where is the reciprocation of like affection? Where is the imitation of the Storke, nouriſhing his old Damme? 2. Cor. 6. 3. After the Apoſtle had moſt liuely deciphered, and as it were in an anatomie layed open and naked his fatherly bowels, inferreth forthwith thus, I ſpeake vntounto you of like recompence as vntounto children, Be ye alſo enlarged. Idolatrous MICAH ſhall iuſtly condemne many of vsus, who entertaining that rouing Leuite into his houſe, promiſed vntounto him the honour of a Father, Iudg. 17. Thou ſhalt be (ſaid he) vntounto me as a Father.

Thirdly, obſerue, in that PAVL ſaith he begat, that Doct. 3 is, conuerted ONESIMVS, that the Scripture vſeth ſometimes to giuegive that to the Inſtrument of God, which properly belongeth to the Lord God himſelfe: for the Apoſtle ſpeaking of our Regeneration, p. 186calleth vsus Gods owne Creatures, his Workmanſhip, Eph. 2. 10. Therefore we are not, in regard of our Conuerſion, the Creatures of any Miniſter: yet becauſe God doth it not without the Miniſterie of his Seruants, therefore this bleſſed worke is oftentimes giuen to them alſo. This PAVL telleth TIMOTHY, He ſhall ſaue thoſe that heare him. And all Miniſters of the Goſpell are called Sauiours, Obadiah the laſt; and yet properly, Chriſt is our Sauiour.

This may ſerue to checke the Papiſts, vrging againſt vsus theſe places of Scripture, which ſeeme to aſcribe ſome vertue to the Sacraments; as, Titus 3. He ſaued vsus by the waſhing of the new Birth. 1. Pet. 3. Baptiſme ſaueth. If they can vnderſtand, how TIMOTHIES preaching may ſaue the hearers, after the ſame manner let them know, that Sacraments doe conferre grace, not as in themſelues, not by the worke wrought, but becauſe without them God ordinarily vſeth not to worke.

Fourthly, Note the Dignitie of the Miniſterie, Doct. 4 Whom I hauehave begot. Properly, God onelyonly is the Father The dignitie of the Miniſterie.of Spirits, Heb. 12. Call no man Father; yee hauehave but one Father, that is, in Heauen, Matth. 23. And yet we ſee in ſome ſort, how God taketh the Miniſters into the Societie of the ſame Honor with himſelfe. Naturall Parents count it a bleſſing, to hauehave faire and well-fauoured children; but the Sunne neuer ſaw ſo goodly and ſo glorious a Creature, as is this new Creature in Chriſt, the workmanſhip of the Miniſterie. If then vntounto naturall Parents, hauing ſtore of children, that of the Pſalmiſt may truly p. 187be ſaid, Bleſsed is the man that hath his Quiuers full of ſuch Arrowes; certainely, much more fitly may it be applyed to thoſe Spirituall Fathers: for naturall children oftentimes proue thoſe fooles SALOMON ſpeakes of, that are a ſhame and diſcredit to their Parents; and that euen in the Gate, opening the mouthes of the aduerſaries to triumph and inſult. But theſe Spirituall children cannot proue ſuch fooles; therefore they cannot diſgrace their Parents, but doe offer iuſt matter vntounto them of ſtopping the mouth of their aduerſaries. For this did that famous Father of our reſtored Church, IOHN CALVIN, of bleſſed memorie, anſwer the Papiſts, vpbraiding him with his want of children in marriage: Oh (ſaid he) God hath, in ſtead of ſuch children, giuen me many thouſands of farre more excellent kind of children through the whole world. Since then God hath vouchſafed ſo great an honour to the Miniſterie, that he will vſe their helpe in this Spirituall Generation; goe to then, let vsus that are Miniſters, labour that we may attaine to this ſo high an honour, accounting this barrenneſſe no leſſe reproch and rebuke, then once the Iewes did that other.

O then, thou vnfaithfull and negligent ſeruant, when others ſhall bring into the Lords Barne a plentifull Harueſt 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 vnderunder the Cloddes? With what face wilt thou come alone into the preſence of Chriſt, and his holy Angels, at p. 188the 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 appeare before him, and ſay, O Lord, here we are, and not we alone, but theſe our children with vsus, whom wee hauing begotten and gayned vntounto thee formerly, doe now preſent before thee.

Then ſhalt thou, as vnſauourie ſalt, be caſt out on the dunghill, when theſe that hauehave made many wiſe, ſhall ſhine as the Starres in the firmament, Dan. 12. Neither yet ſerueth this for admonition to the Miniſters alone, but alſo to the People, by whoſe fault it commeth to paſſe, and that very often, that the Miniſters want the full honour of this name. For though wee ſtriue neuer ſo much with you to conuert you, yet ſuch is your peruerſneſſe that yee will not yeeld. Though as PAVL with the Galathians, we trauaile 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. Hee is an vnwiſe ſonne, elſe would he not ſtand ſo long a time in the place of the breaking forth of the children.

Fiftly, obſerue likewiſe the neceſſitie of the Miniſters Doct. 5 of the Goſpell: for by their meanes and miniſterie The neceſſitie of the Ministerie.God refineth our ſoules, hee frameth and faſhioneth vsus anew. Contemne not then the Miniſterie as a thing ſuperfluous, vnleſſe thou louelove thine owne deſtruction. If thou wouldeſt hauehave the Church to be thy Mother, thou muſt hauehave the Miniſters p. 189of this Church, in ſome ſort likewiſe her Huſbands, to be thy Father.

Sixtly, here ſome may ſay: if PAVL beget ONESIMVS, Doct. 6 and ſo other Paſtors hauehave their ſpirituall Obiect. ſonnes; how then could the Corinthians be iuſtly blamed, for calling themſelues 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 hauehave alreadie noted, properly God onelyonly is the Father of Spirits. And therefore from CHRIST our Father, the worke of whoſe Spirit we are called Christians, and not from PAVL, Paulians; from CEPHAS, Cephists; who are only Chriſts inſtruments: therefore CHRYSOSTOME interprets that place, 1. Cor. 1. 12. I am PAVLS, and I am APOLLOS, I am CHRISTS, that the laſt words ſhould be the Apoſtles owne, croſſing the Corinthians, and ſhewing them in his owne example, who they muſt be called by. Wherefore, Miniſters beget children; as vnderunder the Law, the Brother that rayſed vp ſeed to his elder Brother, deceaſed without iſſue, the ſeed was called by the name of his deceaſed Brother, and not his owne.

Seuenthly, the Metaphor of begetting, ſheweth Doct. 7 that our conuerſion is a new kind of Generation, as Conuerſion, a new Generation.our Sauiour ſhewes plainly, Ioh. 3. Therefore, no man euer got ſanctification out of his Mothers wombe: No man ſucks it out of his Mothers breſts. That thou mayeſt be truely ſanctified, thou muſt hauehave another birth beſides thy firſt. Hence it is called, p. 190A 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 thy ſelfe thou art not as yet conuerted. And yet it is ſtrange to ſee how men doe flatter themſelues, in regard of their naturall gifts, yea, oftentimes of their naturall birth, being deſcended of honorable or worſhipfull Parents. But if that firſt birth would ſerue, what needed there another? Certainly, euen the Royall bloud it ſelfe is ſtayned and taynted with originall ſinne. And it is the water of Regeneration only that will waſh out this ſtayne. Thy naturall birth may entitle thee to a temporall and earthly Kingdome. Only the ſpirituall birth can giuegive thee right to the Kingdome of heauen, Ioh. 3. 1. Pet. 1. 3, 4.

Eightly, this ſame Metaphor teacheth vsus alſo, Doct. 8 that we are meere Patients in our conuerſion, euen We are patients in our conuerſion.as the Infant is in his generation, hee receiueth his being from his Parents, but hee himſelfe doth nothing for the making of himſelfe. Wherefore the diſpoſition of our wil & works preparatorie to conuerſion, are here refuted. If the Infant can diſpoſe himſelfe to his owne generation, then alſo may wee prepare our ſelues for our owne regeneration; or if the world at the beginning, before it had yet any being, could diſpoſe it ſelfe to the worke of her creation, then may we alſo to the worke 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 vp p. 191children vntounto ABRAHAM. If ſtones, void of all life, can diſpoſe themſelues to the receiuing of life; then may we alſo, very ſtones, in regard of any Spirituall life, dead in our ſinnes, hauehave ſome diſpoſition in our ſelues to our conuerſion.

Ninthly, Further, this Metaphor of Generation Doct. 9 notably ſetteth forth the order of our Conuerſion. The order of our conuerſion.The Infant is not perfited at once in his Mothers Wombe, but by degrees, piece by piece; firſt, his braine, heart, and liuer, then the nerues, veines, 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 Conuerſion proceedeth on by degrees; firſt, we hauehave ſome imperfect rudiments of Faith; ſome good motions, but thoſe as yet confuſed; ſome good deſires, but thoſe very faint ones, not much vnlike to ſmoaking Flaxe: But afterwards, the skilful finger of the Holy Ghoſt poliſhing vsus, and as the Beares doe their mis-ſhapen birth, by licking of them, more acurately refining vsus; then the indigeſted and confuſed Chaos of our faith is brought into a more comely order, then the ſmoake begins to breake forth into an open flame. The Infant in the Mothers Wombe firſt liueth, as ARISTOTLE will hauehave it, the life of a Plant, then, of a ſenſitiue Creature, and then laſt of all, of a Man. The ſame wonderfull Progreſſe, the ſame diuine Artifice, yea, farre greater is there in the faſhioning of this Spirituall Infant in the Wombe of the Church, then there is of p. 192that other, in the Wombe of his naturall Mother. And therefore, conſidering the courſe and order of our regeneration, we may wel tranſlate thoſe words of DAVIDS, concerning the framing of our naturall bodies, from that worke, to the worke of our new birth, and cry out, Fearefully and wonderfully am I made, namely, a new creature in Ieſus Chriſt. This muſt teach vsus, not to deſpiſe the weake ones as no Chriſtians, for they are Chriſtians in making, though not as yet throughly made. The Infant is no leſſe a man, then he of growne yeeres; and withall, let vsus remember, that wee had our time of Conception, before we were borne and brought forth.

Tenthly, In PAVLS example, ſetting forth him Doct. 10 whom hee commendeth, with the title of a Sonne, one conuerted by his Miniſterie, learne, that wee are not indifferently to commend all and eueryevery one, but onelyonly Sonnes, not Baſtards.

Eleuenthly, And when wee doe commend ſuch Doct. 11 as are worthie our commendations, learne then in PAVLS example, how wee are to commend them, not coldly, not ceremonially and formally; he that asketh faintly and fearefully, teacheth to denie; but paſſionately, and with affection, as here PAVL repeating the ſame words of entreatie againe, I beſeech thee, I beſeech thee for my ſonne ONESIMVS. So then onelyonly commend the worthie, and commend them worthily, or not at all.

Twelfthly, If PAVL with ſuch contention and Doct. 12 earneſtneſſe doth here plead the cauſe of one poore ſeruant; with what heat of affections, and enlargement p. 193of Spirit, is to be thought he would hauehave dealt for a whole Church, ſtanding in like need of his helpe. Wherefore, if at any time we ſhall hauehave occaſion to deale with any in the behalfe of a whole Church, let this importunitie of PAVL in ONESIMVS his cauſe, ſhake out of vsus that our maidenly modeſtie, and arowſe and quicken our ſpirits. For if we ſhal deale more remiſſely in the publike cauſe of the Church, then PAVL dealt in the priuate cauſe of a poore ſlaue, ſurely wee may ſeeme rather diſſemblers and preuaricators, then petitioners.

In the end of the Verſe, the circumſtance of the place where he begat ONESIMVS, is noted, in my bonds. And this circumſtance addeth weight to the reaſon: for by calling him Sonne, hee ſufficiently ſhewed, that hee was deare vntounto him; but adding, that he begat him in his bonds, he doth not obſcurely intimate, that he was the beſt beloued of his ſonnes, dearer vntounto him then the reſt: For neither doe naturall Parents louelove all their children equally; their affection vſeth to be greater to thoſe whom they hauehave in their old age, as IAACOBS was towards IOSEPH; becauſe a good thing, the leſſe hope wee hauehave of it, the more gratefull it is when we hauehave it. And in old age, Parents hauehave leſſe hope of children then before. So alſo had PAVL leſſe hope of Spirituall children in the Priſon, then when he had liberty of preaching the Goſpell freely where he liſted. ONESIMVS then was PAVLS Darling, as being then begot of him, when by the Aduerſaries hee was caſt into Priſon, that he might beget no more.

p. 194Firſt then obſerue, That Miniſters may louelove their Doct. 1 ſonnes with an vnequall louelove; they may louelove ſome, more then others, as Chriſt did IOHN aboue the reſt of the Diſciples; namely, thoſe in whom they behold a more liuely image of Chriſt, and in the begetting of whom, they had greater experience of Gods power and merciemercy, then in others.

Secondly, Note, That the Spirit of God and the Doct. 2 Word of God is not bound together with the bodies The Spirit and Word are not bound.of the Miniſters, for both theſe, namely, the Spirit and Word of God, were now effectuall in the Priſon for ONESIMVS his conuerſion. The Aduerſaries then muſt not thinke, that the reſtraining of the Miniſters, and of the Goſpell, will proue one worke. The Earle of Derbies Accuſation in the Parliament Houſe againſt M. BRADFORD, was, That he did more hurt (ſo he ſpake, calling good, euill) by Letters and Conferences in Priſon, then euer hee did when he was abroad, by Preaching.

Thirdly, Note, PAVL ſaying, that he begot him in Doct. 3 his Bonds, hence it is eaſie to gather, that after, by ſpeech had to and fro with him in the Priſon, he vnderſtood in what caſe he was, he preſently wrought vponupon him, to bring him to a ſight of his ſinne, and ſo to a godly ſorrow for it. By which example, Miniſters muſt learne, that it is their dutie, not onelyonly in their publike meetings to ſeeke mens conuerſion by their generall preaching to all; but if at any time, by Gods prouidence, they ſhall light vponupon any, whom they ſee miſerably to ſtray out of the wayes of God, though it be in priuat places and companies, as here p. 195PAVL vponupon ONESIMVS in the Priſon, and PHILIP vponupon the Eunuch, in iourneying; they are by all meanes poſſible, no iuſt cauſe detaining them, to endeuour the conuerſion euen of ſuch, and to doe the part of a good Samaritane towards them, whom they find ſo dangerouſly wounded by Sathan. For what? muſt we helpe the Aſſe, euen of our enemie, couching vnderunder his burthen, and ſhall we not much more relieue his ſoule? for we are not to thinke, that God is ſo tyed to publike meetings, that he cannot elſewhere, ſpecially in times of Perſecution, vſe the Miniſterie of his Seruant, for the effectuall calling of his Elect: although I doubt not, but ONESIMVS heard PAVL more ſolemnly preaching in the priſon. See Acts 28. in the end.

Fourthly, But as all Miniſters are greedily to catch Doct. 4 thoſe occaſions which God offers for furthering the ſaluation of their brethren; ſo eſpecially thoſe, who being impriſoned, are reſtrained from their publike Preaching, that ſo by this meanes the want of their publike Sermons may in ſome meaſure be ſupplied. Now how goodly a thing it is for Miniſters, euen then when they are pooreſt, to make others rich, 2. Cor. 6. 10. and when they are bound and captiue, to make others free! as here PAVL beſtoweth a farre more excellent freedome vponupon ONESIMVS, then that whereof NEROES Priſon had depriued himſelfe.

Fifthly, See how God mitigateth the bitterneſſe Doct. 5 of our afflictions, by mixing the ſweetneſſe of ſome God ſweetens the afflictions of his children.comfort therewithall, euen as the Phyſicion ſugreth p. 196his bitter pilles. This is the reſpect God hath of our weakeneſſe. PAVLS impriſonment could not chuſe out be grieuous to the fleſh; but this griefe was leſſened, when he ſaw himſelfe bound, to be the inſtrument of vnbinding ONESIMVS, chayned with a farre ſtronger chayne, then that which hee was bound withall, for the hope of Iſraels ſake. This alſo was a great comfort to IOSEPH, being ſold, that he found ſuch extraordinarie fauor with his Maſter; and when he was in the Priſon, hee was ſo ſpecially reſpected by the Maſter of the Priſon. Thus God in Anger remembers Mercy, and wee muſt remember this his Remembrance to our ſelues, thereby to quiet and ſtill our lamenting mindes. Euen as otherwhiles alſo he remembreth Anger in his Mercy: for God wil both ſawce his Bleſſings with ſome Croſſe, that wee ſhould not be too much lifted vp, and hee will ſweeten our Croſſes with ſome Comforts, that wee ſhould not be too much caſt downe.