Two Treatises, Commentary on verse · Verse 17
VERS. 17. If thou count mee therefore a partner, receiue him as my ſelfe.
IF you count me a partner, foreign, 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 PAVL preſſes PHILEMON, to receiue ONESIMVS, and it is drawn from a ground of our faith: the communion of, and betweene Saints. So that he pleads here much after that manner, Phil. 2. 1. 2. If any communion or fellowſhip of the Spirit fulfill yee my ioy. So heere, if any fellowſhip or communion betweene vsus, then fulfill my requeſt, and as thou wouldeſt receiue mee, receiue him. The reaſon then ſtands thus. If we hauehave communion and fellowſhip together in all things, then receiue him: but wee hauehave ſuch a fellowſhip: therefore receiue him, which concluſion is farther illuſtrated, by the manner how hee would hauehave him be receiued, As my ſelfe. In which reaſon two things may bee conſidered, 1 The force. 2 The ground of it.
1 The force of it. And that teaches thus much.
That the communion which is betweene Saints, Doct. ſhould make vsus reſpect the Saints. So much implies the force of this argument, for PAVL reaſons from the communion that is betweene them, that he ought to regard his requeſt. This argument hath a kinde of adiuring force with it: for either doe the duties of this communion; or, in effect, thou denieſt this communion. So Phil. 2. 1. 2. If any fellowſhip fulfill my ioy, that yee be like minded. &c. As if hee had ſayd, you profeſſe a communion and fellowſhip amongſt you, I adiure you by this fellowſhip which you profeſſe, to performe theſe duties of louelove and peace. ABRAHAMS argument to LOT buts much vponupon this. Gen. 13. 8. Let there be no ſtrife betweene mee and thee, for wee are brethren. That communion which is betweene Saints ſhould make them faithfull in the performance of all duties, that belong to their fellow-Saints. If thou count me a partner. There is a partnerſhip betweene Chriſtians, they are fellow-partners. One partner will not wrong another, will not hinder another, one partner will further and helpe another, louelove and make much of another. Let there be no ſtrife betweene vsus, no want of louelove and duty betweene vsus, for wee are fellow-partners. This language and this practiſe 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. betweene Chriſtians, by vertue whereof The partnerſhip of Chriſtians, and in what it ſtands.they may be ſayd to hauehave all things common. There is a double fellowſhip in which Chriſtians are intereſſed, a fellowſhip with GOD in CHRIST, a fellowſhip among themſelues, both ioyned together, 1 Ioh. 1. 3. That which wee hauehave ſeene and heard, declare wee vntounto you, that yee may hauehave alſo fellowſhip with vsus, and that our fellowſhip alſo may bee with the Father, and with his Sonne Ieſus Chriſt. And indeede the communion of Saints flowes from the communion with CHRIST. Hence thoſe titles of fellowſhip in Scripture ſo often: in this ſhort Epiſtle, wee hauehave verſ. 1. Fellow-labourer. verſ. 2. Fellow-ſouldier. verſ. 23. Fellow-priſoner; and in this verſe a fellow-partner. And Galat. 2. 9. the right hand of fellowſhip. For the vnderſtanding of this poynt, 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 downe by PAVL, 1 Cor. 3. 21. All things are yours: In all things hauehave the Saints a communion; more particularly in theſe things conſiſts their partnerſhip.
1. They hauehave one common Father. Epheſ. 4. One God and father of vsus all. Hence our Sauiour teaching vsus to pray, teacheth vsus to ſay, Our father, not my father which art in heauen, euen in the firſt word of that prayer, putting vsus in minde of our communion. And heerein this partnerſhip exceedes all earthly ones, which though they make other things common to ſuch as are ioyned in partnerſhip, yet cannot their partnerſhip make them hauehave one common father. It may make them neere friends, it cannot make them brethren, as this Chriſtian partnerſhip doth, which makes vsus all brethren of one father, Ioh. 20. 17. I aſcend to my father, and to your father, to my God, and to your God. Hence theſe two ioyned together, Epheſ. 2. 12. to be aliens from the Commonwealth of Iſrael; and to bee without God in the world. But when once we come to hauehave fellowſhip in one and the ſame Common-wealth of the Communion of Saints, then thorough Chriſt wee hauehave acceſſe by one ſpirit vntounto the father, euen vntounto one and the ſame father.
2. They hauehave one common mother, the Church: Gal. 4. 26. Ieruſalem which is aboue is free, which is the mother of vsus all. So are they fellow-brethren, both by fathers and mothers ſide. Fitly therefore are theſe two articles ioyned together: I beleeue in the holy Catholique Church, the Communion of Saints. By vertue of the Communion of Saints, wee challenge a freedome in that holy incorporation.
3. They hauehave one common elder brother IESVS CHRIST, Heb. 2. 11. For which cauſe he is not aſhamed to call them brethren. This Communion ſtands not onelyonly in a brotherhood among themſelues, but in a common brotherhood betweene CHRIST and the faithfull. As the head is not onelyonly the head of the ſhoulders, but of the feet, of the leggs, and all other parts of the body: They hauehave all one cōmon head.
4. They hauehave all one common inheritance. So that this partnerſhip and fellowſhip doth not onelyonly make them brothers, but heerein it goes further: for many brethren hauehave common parents, a common elder brother, but not the inheritance common, their common elder brother makes that proper and peculiar to himſelfe. But heere there is a communion in the inheritance, it being alike common to eueryevery one. Hence the faithfull are called fellow-heires, Epheſ. 3. 6. and Fellow-citizens with the Saints, and of the houſhold of GOD, Epheſ. 2. 19. And IOHN writes himſelfe a brother of the Churches, and a companion, or co-partner, [foreign] in the Kingdome of IESVS CHRIST, Apoc. 1. 9. Hence in CHRIST, neither bond nor free, &c. but hee hath made vsus all Kings and Preiſts to God his father. Apoc. 1. 6. Hence IVDE calls it the Common ſaluation, Iude 3. The Saints of God hauehave all communion in one and the ſame ſaluation and Kingdome of God. So PETER ſpeakes of himſelfe, I a witneſſe and a partaker (foreign) of glory, 1 Pet. 3. 1.
5. They hauehave all one common profeſſion of the ſame faith. Therefore howeuer faith, in regard of the beleeuers application, is proper and particular, yet in regard of the profeſſion thereof, it is called the common faith. Tit. 1. 4. To Titus mine owne ſonne after the common faith. This is that fellowſhip PAVL mentions, Philip. 1. 5. your fellowſhip in the Goſpell. Their fellowſhip ſtood as in other things, ſo in the common beleeuing, receiuing and profeſſing the Goſpell. Thus are they fellow-beleeuers, and fellow-profeſſours.
6. They hauehave all the ſame ordinances of Gods worſhip in common, and hauehave a ioynt fellowſhip and communion in the vſe and exerciſe of them, fellowhearers of the ſame Word and Goſpell. Hence that phraſe of the fellowſhip of the Myſtery, Epheſ. 3. 9. fellow-partners, and fellow-partakers of the ſame Sacraments. Hence the Supper called the Communion. The cup of bleſsing which we bleſſe, is it not the Communion of the bloud of Chriſt? The bread which we breake, is it not the Communion of the body of Cbriſt? 1 Cor. 10. 16. and ſee the reaſon, verſ. 17. for we being many are one bread, and one body: for wee are all partakers of that one bread. The Miniſters and their Miniſtry is not their owne, nor any mans peculiar goods, but the common goods of the Saints, in which they are all fellow-partners. It was a miſſe in the Corinthians, when they ſayd, I am Pauls, and I am Apollos, I am Cephas, 1 Cor. 1. they are as farre awry, that ſay PAVL is mine, APOLLOS mine, CEPHAS mine, for all things are yours, whether Paul, or Apollos, or Cephas, &c. all are yours, and you are Chriſts, and Chriſt is Gods. There are but three Lords of all things, GOD, CHRIST, and the Saints, and theſe ſubordinate each to other. So then PAVL, and APOLLOS, and the Miniſters, and Miniſtry of the Goſpell, the Word and Sacraments, are the common goods of the whole Church, in which all the Saints are fellow-partners.
7. They hauehave the prayers each of other in common. Therefore our Sauiour teaches vsus to pray, Our father: GiueGive vsus this day our daily bread, forgiue vsus our treſpaſſes. Teaching vsus an exerciſe of this fellowſhip in prayer: we are bound to pray for others, therfore others hauehave a partnerſhip in our prayers. Heerein is the pooreſt and meaneſt Saint of God happy, that as he hath the benefit of Chriſts interceſſion in heauen, ſo hath he alſo the benefit of the prayers of all Gods Saints on earth.
8. They hauehave the graces and gifts each of other in common In Grace there is not this meum and tuum: we hauehave no grace, hut by vertue of this communion wee are bound to communicate it, and to make it common to others: what gifts wee receiue, others hauehave a right in them, 2 Cor. 1. 11. the gift beſtowed on vsus for many. As once of goods, Acts 4. 32. ſo euer of grace, none muſt ſay of the grace hee poſſeſſes, that it is his owne. Conduits are not any ones proper goods, but are common to the whole towne. And PAVL ſayes of the Philippians, Philip. 1. 7. That they were all partakers, or fellow-partners (foreign) of his grace. All the graces and gifts that any hauehave, they are but the Church-ſtocke, and part of their treaſury, in which the whole Church hath a partnerſhip. Graces who euer is beruſted with the keeping of them, are Church-goods, in which all the Saints are fellow-partners.
9. They hauehave a partnerſhip in their affliction: ſo that one Chriſtian ſuffers not without the fellowſhip of another, as the members of the ſame body hauehave all communion in the ſame greefe. If one member ſuffer, all ſuffer with it, 1 Cor. 12. 26. Remember thoſe that are in bonds, as though yee were bound with them, and them which ſuffer aduerſity, as being your ſelues of the body. They hauehave as well a partnerſhip in the crowne of thornes, as in the crowne of glory, as well in the ſufferings, as in the Kingdome of CHRIST, Reuel. 1. 9. I Iohn who am alſo your brother and companion, or co-partner in tribulation, and in the Kingdome and patience of Ieſus Chriſt. This partnerſhip in afflictions ſtands both in a fellow-feeling, and a fellow-ſuffering: both are ioyned together, Heb. 10. 33. 34. Partly whileſt yee became companions, or partners (foreign) with them that were ſo vſed. Now marke wherein they ſhewed themſelues partners with thoſe that were ſo hardly vſed in afflictions: For yee had compaſsion on mee in my bonds, there is a fellow-feeling, and tooke ioyfully the ſpoyling of your goods, there is a fellow-ſuffering. Hence verſ. 23. of this Epiſtle, calls EPAPHRAS his fellow-priſoner: fellow-priſoner, not in regard of place, but of cauſe and affection: yea, ſo neere is this partnerſhip, that in regard of their fellow-feeling each in others croſſes, euen they that hauehave their liberty are notwithſtanding fellow-priſoners, inaſmuch as they remember thoſe in bonds, as if bound with them.
10. They hauehave a partnerſhip each in others goods, and in ſome ſenſe may bee ſayd to hauehave common goods. Not that this partnerſhip and communion ſhould bee Anabaptiſticall, denying men the propriety of their poſſeſſions, as if hedges and ditches could not ſtand with Chriſtian religion; but ſuch a communion, as denies no man the right: but only craues the vſe of mens temporal goods, for the refreſhing the neceſſities of the Saints. And in this regard it is that the poore, needing the helpe of our goods, is called the owner of them, Pro. 3. 27. Withhold not the goods from the owners thereof. Euen this fellowſhip and partnerſhip makes the poore Saints owners of our temporall goods, in regard of the vſe of them: when the poore members of Chriſt are in want, wee muſt not ſay our goods are our owne, becauſe the Communion of Saints binds vsus to communicate vntounto the neceſſities of the Saints. And in this ſenſe may we apply that extraordinary fact, to our ordinary communication to the Saints neceſſities: Acts 4. 32. And the multitude of them that beleeued, were of one heart, and of one ſoule; neither ſayd any of them, that ought of the things which hee poſſeſſed was his owne, but they had all things common. The waters of a mans well and ciſterne may be common for the vſe of others, but yet the well and the ciſterne, let them be thine owne onelyonly, and not the ſtrangers with thee, Prou. 5▪ 15. 17. Hence PAVLS phraſe of the fellowſhip of the miniſtring to the Saints, 2 Cor. 8. 4. And he commends the Philippians, for communicating to his affliction, Phil. 4. 14. And no maruell that their goods are common, when their liues are not their owne, for we ought to lay downe our liues for the brethren, 1 Ioh. 3. 16.
The ſecond poynt. The ligaments or bonds of this partnerſhip. They are two.
1. The Spirit of CHRIST, which being one in all, muſt needes binde all in one. The Spirit, as it knits vsus all vntounto CHRIST, ſo all of vsus one to another. The Spirit of CHRIST communicates it ſelfe to all the true members of CHRIST, there is but one ſpirit which rules in all beleeuers, Epheſ. 4. one ſpirit. And by one ſpirit we are baptized into one body, 1 Cor. 12. 13. Therefore hauehave they all communion with themſelues, becauſe communion with that one ſpirit: for looke as it is with the body, in which, though there bee diuers members, yet they hauehave a fellowſhip each with other, becauſe they are all informed but by one and the ſame ſoule, and becauſe they hauehave all communion in one forme, ſo is it here. The ſpirit is as the forme, which giues being to the body, and ſo by vertue of this one ſpirit common to vsus all, though we diſtinct and ſeuerall perſons, yet hauehave wee communion and partnerſhip each with other.
Hence called the communion of the Holy Ghoſt. 2 Cor. 13. 13. The communion of the holy Ghoſt be with you all. The communion of the holy Ghoſt, becauſe he communicates himſelfe to vsus, and we in and by that Spirit, hauehave mutuall communion and fellowſhip each with other.
2. The grace of louelove, which is as the ſinewes and arteries, knitting this body together: therefore called the band of perfection, Col. 3. 14. And PAVL ioynes theſe two together, Phil. 2 1. If any comfort of louelove, if any fellowſhip of the ſpirit. It is ſayd, Acts 4. 32. That the beleeuers had all things common: now what might be the ground thereof? the beginning of the verſe ſhewes, They were all of one heart, and of one ſoule, In partnerſhip in the world, what is it that makes partners ioyne together, and cleaue together, but the good and hearty affection each bears to other.
That which the Apoſtle himſelfe here inferrs vponupon Vſe 1 this ground, to make vsus reſpectiue and regard full of the Saints of God, and all duty to them, as be fore in the former doctrine.
To labour, to procure and aduance the good Vſe 2 one of another. It is againſt the law of partnerſhip for a man to do all for his own priuate gain & good, but ſuch as are in partnerſhip doe equally procure, and ſeeke each others gaine, and as they hauehave a ioynt and common ſtocke, ſo they aime at the common good and gaine one of another. This vſe the Apoſtle makes of this poynt, Phil. 2. 1. 4. If any fellowſhip of the ſpirit, Looke not eueryevery man on his owne things, but eueryevery man alſo on the things of others. It is a foule fault which PAVL taxes in the ſame chapter, verſ. 21. That all ſeeke their owne, and an high commendation, which in the ſame place hee giues TIMOTHY, that he naturally cared for their eſtate. They that are of the Common-wealth of Iſrael, muſt be no priuate-wealths men. They are all bound together by the bond of louelove, and louelove ſeekes not her owne things. Since GOD hath made vsus all fellow-partners, ſeeke we eueryevery man the good of another; labour wee to prouoke each other to louelove and good workes, to admoniſh, to inſtruct, to edifie, to build vp one another in our holy faith. Bee not ſtraight hearted, but communicate thy graces vntounto others, let them hauehave the benefit thereof. Bee not ſtraight handed, but communicate thy goods vntounto others, let the neceſſities of the Saints hauehave the comfort thereof. What a ſhame, that one fellow-partner ſhould ſee another want? Is thy fellow-partner behinde hand, and playes he not the good husband in his ſpirituall eſtate? Call vponupon him, aduiſe him, help him, and direct him how hee may thriue. Eſpecially doe ſuch Miniſters tranſgreſſe the lawes of this partnerſhip, who hide their talent in a napkin, and dig it into the earth and returne not the aduantage of it to the common treaſury of the Church. Their gifts are not their owne, but they are the common goods of the Church. It is odious to encloſe Commons: Church-robbery is ſacrilegious and infamous. How can they eſcape that infamy, that denie Gods Church the benefit and vſe of thoſe gifts, God hath giuen them for his Churches ſake. Many ſpeake againſt Impropriations, and iuſtly; but the ſpight is, that in the meane time they marre, or at leaſt wrong a good cauſe, with their owne guiltineſſe. For while they ſpeake againſt temporall, they themſelues are guilty of ſpirituall Impropriations, and the world reckons, and not amiſſe, that the impropriations of Church-graces, is a greater ſinne then the impropriation of Church-goods.
This ſhewes where the right and beſt good fellowſhip Vſe 3 is to be found. The world wrongs religion, when they accuſe it to be an enemy to good fellowſhip. There is no ſuch good fellowſhip in the world, as religion teaches Chriſtians; they, as NAZIANZEN termes them, are foreign, the right good fellowes. There is a ſuppoſed good fellowſhip, to which Religion is an enemy indeed, becauſe it is an enemy to this holy fellowſhip of the Saints.
If we bee fellow-partners, and hauehave communion Vſe 4 & fellowſhip in all theſe things, abrenounce we all partnerſhip and fellowſhip with the vnfruitfull works of darkneſſe, and reprooue them rather, Epheſ. 5. for what fellowſhip hath righteouſneſſe with vnrighteouſneſſe? and what communion, or partnerſhip, hath light with darkneſſe, 2 Cor. 6. 14. wee cannot bee fellow-partners with Saints and ſwine, with the members of CHRIST and the members of BELIAL. Wee muſt breake off, and giuegive vp 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 my ſelfe, that is, in regard of truth and ſincerity of louelove, though not for meaſure and degree: for Chriſtian louelove, though it muſt be in truth to all the houſhold of faith, yet requires not an equality of affection to all. All our Sauiours Diſciples were loued of him heartily and truely, yet IOHN was the ſpeciall beloued Diſciple aboue the reſt. So that PHILEMON is not required with the ſame reſpect and meaſure of of affection, to receiue a ſeruant, though religious, as an Apoſtle, but hee entreats him with as true, though not with ſo great louelove, to receiue him as hee would receiue PAVL. And ſurely, the former partnerſhip requires ſo much. The ſame thing which had made PAVL & PHILEMON partners, had alſo now made PAVL and ONESIMVS partners. And therefore the ſame partnerſhip that bound PHILEMON to receiue PAVL, bindes him alſo to receiue ONESIMVS as PAVL, becauſe hee is now admitted into the ſame ſociety of partnerſhip with them both. LoueLove me and louelove my partner; one partner receiues another, euen for a partners ſake.
Euen the meaneſt Chriſtian ſhould as well bee Doct. ſurely & heartily regarded, as the greateſt. ONESIMVS The meaneſt Chriſtians to be heartily reg…eded.muſt be receiued as well as PAVL, nay as PAVL, and loued as well, though not ſo much as hee. The commandement is, Thou ſhalt louelove thy neighbour as thy ſelfe. If ONESIMVS muſt bee regarded of PHILEMON, as himſelfe, then ſurely muſt hee bee receiued as PAVL. And indeede this is a ſingular good euidence, that we louelove men rather for their religion, then religion for the men, when we louelove the meaneſt that are religious. Otherwiſe, if wee louelove great ones, with the neglect of meaner Chriſtians, wee giuegive the world iuſt cauſe to ſuſpect, that we hauehave the glorious faith of CHRIST IESVS, in reſpect of perſons. Hee that loues grace and religion for it ſelfe, loues it where euer hee findes it, loues it as truely clad in ruſſet, as in veluet, in a poore ſeruant, as well as in a rich maſter; Hee that giues a cup of cold water to a Diſciple, in the name of a Diſciple, &c. The ground then of a mans louelove to another, ſhould be his Diſciple-ſhip: where the ſame ground is, why ſhould there not bee the ſame affection? Hee that loues one diſciple in the name of a Diſciple loues all Diſciples, ſeruants as well as maſters, Chriſt ſhould be loued in eueryevery Chriſtian, Inaſmuch as ye hauehave done it to one of theſe little ones, yee hauehave done it to mee. Mat. 25. All we doe to Chriſtians, ſhould bee done as to CHRIST in them. If PHILEMON louelove CHRIST in PAVL, why not in ONESIMVS? The ſame CHRIST, the attractiue of our louelove being in both, why not the ſame affection and louelove to both. Hee that loues CHRIST truely, loues him in any condition, aſwell in his humiliation, as in his glory▪ in the forme of a ſeruant, Phil. 2. 7. as well as in the forme of God. Phil. 2. 6. for in both hee is the ſame CHRIST. Hee therefore that loues not CHRIST in a ſeruant, loues him not in an Apoſtle. It is not meerely CHRIST that makes thee louelove PAVL, but ſome other carnall reſpect gaines thy affection to him, that canſt not, or doeſt not louelove ONESIMVS. If CHRIST had come to the Iewes in the goodly beauty and brauery, in the pomp and port of an earthly Potentate, who would not hauehave receiued him, beleeued in him, loued him: but now that hee comes in the forme of a ſeruant, and not of a King, heere was the triall, as of their faith, ſo of their louelove. It is eaſie to louelove CHRIST in the throne, hee loues him truly, that loues him in the manger & the ſtable; he loues him in the ſtable, that loues him in the meaneſt and ſimpleſt ſeruant. How much therefore are they to blame, that admire and magnifie ſmall pittances in great ones, and in the meane time ouerlooke great graces in meaner perſons: as if men rather gaue grace to religion, then religion grace to them. This is to hauehave mens perſons in admiration, which IVDE condemnes, and not their graces.