Two Treatises, Commentary on verse · Verse 1, 2
VERS. 1. 2.
PAVL, a priſoner of IESVS CHRIST, and our brother TIMOTHY, vntounto our beloued PHILEMON and fellow-worker,
And to our beloued APPHIA, and to ARCHIPPVS, our fellow-Souldier, and to the Church that is in thy houſe.
BEfore wee come to The Argument of the Epiſtle.the words, wee will a little conſider of the argument of this Epiſtle, and of ſome generall inſtructions there ariſing. ONESIMVS, a naughty ſeruant, running away from his maſter PHILEMON, lights vponupon PAVL, by whoſe meanes and miniſtery hee being conuerted, is returned back to his Maſter, with this letter of PAVL, in his behalfe written to his Maſter, for pardoning him his former miſdemeanour, and receiuing him into fauour againe.
This Epiſtle is of another nature then any other written either by PAVL, or any of the other Apoſtles, for though ſometimes they write to ſome one particular perſon, as this our Apoſtle to TIMOTHY and TITVS, and IOHN, to GAIVS and the elect LADY: yet euen then they write of matters concerning the whole Church and the common ſaluation, as IVDE ſpeaketh, Iude 3.
But here as the perſon is but a particular man, ſo the matter is a perſonall matter proper to PHILEMON and his family, concerning the entertaynement of a fugitiue ſeruant into his family and fauour againe. One would thinke this were too low and meane an argument for the Spirit of GOD to handle. But yet queſtionleſſe, PAVL was as well moued by the inſtinct, and aſſiſted with the powerfull 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, heauenly, and gracious Character of ſpeech, agreeable to his other Epiſtles may eaſily appeare. Obſerue therefore,
How hereby the Lord would confirme our faith 1. The Scriptures written by diuine inſpiration.in the truth and certainty of other parts of Scripture; for if euen this Epiſtle written to one man of a priuate matter, reſpecting his owne family, were yet writen by the inſpiration of the Spirit of Truth, how much more may we aſcertaine our ſelues, that other bookes, treating of higher matters, were not penned by the will of man, but indited by the Spirit of God himſelfe. If when PAVL writes to PHILEMON of the receiuing of a poore ſlaue, 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, Iuſtification, and ſuch like myſteries.
Secondly. As hereby our aſſurance of the infallible 2. Gods prouidence in the preſeruation of the Bookes of Scripture.Truth of the Scriptures is confirmed, ſo likewiſe of Gods Prouidence, and watchfull care in the preſeruation of them whole, without any loſſe to this preſent day. Some are of opinion that whole Bookes of Scripture are loſt; and among the reſt ſome of S. PAVLS Epiſtles, written to whole Churches, as to Corinth, Laodicea, &c. But this little Epiſtle riſeth vp as a great witneſſe againſt them: for if the prouidence of God hath extended it ſelfe to the leſſer, how much more to the greater? It is the argument of our Sauiour, Matth. 6. God, by his prouidence clotheth the graſſe of the field, how much more will he doe the like to men, to his owne Elect? Are not they of much greater value then Lillies? So here by like proportion, was not the Epiſtle to the Corinthians, if there euer were ſuch a one loſt, of greater worth then this to PHILEMON? Whereof yet, not the leaſt jot, or tittle, hath miſcarryed, though in regard of the obiect, and comparatiuely in reſpect of others, it may ſeeme a meane Epiſtle, (for otherwiſe indeed nothing of the Spirits inditing is to bee counted meane.) How much more then would the Lord by the eye of his prouidence hauehave watched ouer other Epiſtles and Bookes, handling matters of greater moment and conſequence? If any part of the Canon ſhould be loſt, one would thinke, in regard of that ſpeciall care which God hath of his Churches good, it ſhould be that which might beſt be ſpared, as not being of ſo neceſſary vſe as the reſt. Now, howſoeuer eueryevery parcell of the Canon, and ſo this Epiſtle be of ſingular vſe, yet we cannot imagine how an Epiſtle or Booke of a more inferiour argument, leſſe reſpecting the whole body of the Church, ſhould hauehave beene framed by the motion of Gods Spirit. What a folly then is it for vsus to imagine that Gods eye, being vigilant and watchfull in looking to Bookes of leſſe vſe, ſhould be ſo heauy and drowſie, when Bookes of greater vſe ſhould hauehave beene preſerued? As though he that is carefull for the ſafe cuſtodie of common pieces of ſiluer, would be negligent in looking to ſome rare or rich Iewell, or precious ſtone. Wee may then by this ſmall Epiſtle, written of ſo ſmall a matter and yet remayning, more then probably gather, that either there were no ſuch Bookes euer written, as they ſay are loſt, or elſe if there were, that they were not Canonicall.
This doctrine of the Canon entirely preſerued, S. PAVL plainly confirmeth, Rom. 15. ſaying, Whatſoeuer 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 Bookes we hauehave, we want nothing, as in many bookes of the Heathen, which are maymed and imperfect, ſometimes without head, ſometimes without taile, the iniquitie of the times dealing with them as the King of Ammon with DAVIDS Embaſſadors. But here is no ſuch clipping or curtayling of the Scriptures, here be no libri foreign. Here comes in no Deſunt per pauca. Deſiderantur nonnulla. Thoſe bookes wee hauehave, wee hauehave 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 Bookes we hauehave, would yet ſuffer whole Bookes to be razed out at once out of the number of the Canon? What, hath the prouidence of GOD leſſe reſpected his owne Bookes then the Paynims? whereof though many be gone, yet not without ſome reliques and fragments ſtill remayning. But here, Time which was more fauourable to their bookes, nibbling vponupon them, and as a Moth conſuming them by little and little, here a piece, and there a piece, deales farre more vnmercifully with the Scriptures, as a Lyon cruſhing them in pieces at the firſt, with a wide gaping throat, as an open ſepulchre deuouring and ſwallowing downe in great gobs, whole bookes at once: In ſo much that the leaſt footſteps of them are not to be ſeene. I dwell the longer in this point, becauſe it is of ſuch ſingular vſe and comfort.
For firſt, this care of God in preſeruing his Word, Vſe 1 ſetteth out and commendeth vntounto vsus his care for the preſeruation of his Church, which is vpheld and maintayned by this Word. Wherefore ſo long as we ſee Gods prouidence ſo carefully watching ouer the Scriptures, we may put our ſelues in aſſured hope that he will neuer faile nor forſake his Church. If he meant to do ſo, to what end ſhould the Scripture ſerue? There is no vſe of them out of the Church, for the benefit of the Church, doubtleſſe, are they kept, not for Turks and Canibals. As long then as wee ſee the Word of GOD continuing, ſo long may wee aſſure our ſelues, 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 Church in generall, ſo likewiſe to eueryevery member thereof in ſpeciall, who here-hence hauehave this gracious and ſweet Meditation yeelded vntounto them. What, hath GOD beene ſo carefull to keepe his Word written with inke in Parchment, ſo pure, ſo perfect: notwithſtanding the endeuours of Satan to mayme and mangle, yea to corrupt and adulterate it? O then, will hee not much more, hauing written his Law in our hearts, by the finger of his owne Spirit, maintaine this his owne handy-worke and writing, againſt all the daſhes, blots, and blurs, which Satan and our owne corruption make continually to deforme, yea and if it were poſſible, wholy 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 neuer yet be obliterated, much more then ſhall the ſame Word, after a wonderfull and extraordinary manner, printed and ſtamped in the fleſhly tables of our hearts, retayne there his forme and figure for euer, as being written with an indeleble Character.
Thirdly, The holy Ghoſt, both firſt of all exciting, 3. The honour that God doth repenting ſinners.and ſtirring PAVL to the writing of this Epiſtle for ONESIMVS, as alſo guiding and gouerning of him in the writing of it, we may obſerue the great honour that was done to this poore ſeruant now repenting and becomming the ſeruant, yea the freeman of Chriſt. The holy Ghoſt himſelfe writes a letter in his behalfe to his Maſter, for it was not ſo much PAVLS doing as the Spirits. PAVL wrote, but the Spirit indited. If wee can get the Kings letter to ſome that may doe vsus good, we thinke it a great fauour, and our ſelues much honored. What a honour was this then for ONESIMVS, to hauehave the great King of Heauen and Earth to ſet his holy Secretarie, PAVL, on worke in writing, and his owne Majeſtie in inditing this letter for him? This teacheth vsus that the Lord is no reſpecter of perſons, but that according to his promiſe he will honour them that honour him, be they neuer ſo baſe and diſhonourable in the world, euen bond-ſlaues, as this ONESIMVS was.
As on the contrary, he will bring ſhame and reproch vponupon them, who feare not to diſhonour him, though neuer ſo honourable outwardly in the Word. What then, though thou art ſmall and deſpiſed, though thou haſt but the low degree of a ſeruant, be not diſcomfited, euen ſo was ONESIMVS, yet honouring the Lord by his vnfained repentance, ſee how the Lord honours him, taking the paines himſelfe to write this Epiſtle for him, and thereby eternizing his memorie to all poſterities. Many great and mightie Monarchs are dead and rotten, and their names are dead with them; it is not ſo much as knowne, whether there were ſuch men on the earth; in whom is verified that of the Pſalmiſt, Pſal. 37. 35, 36. But ONESIMVS, a baſe ſlaue, hath a name of eternall, and that moſt happie memorie, giuen him: So that whereſoeuer this Epiſtle ſhall come, this which the Holy Ghoſt hath done for him, ſhall be ſpoken of, for a memoriall of him.
The like, through Gods gracious prouidence, hath befalne many other poore ones in this world: as, the Woman that powred the Oyntment on Chriſt, RAHAB, SIMON of Cyrene, & diuers others; who though otherwiſe ignoble and obſcure, yet are now true Canonized Saints indeed, hauing their names regiſtred and recorded in Gods owne holy Canon. Whereas, according to that of the Pſalmiſt, Princes themſelues hauehave had contempt powred vponupon them, contemning God, and hauehave beene quite forgotten, forgetting the Lord. Thus the Lord knoweth how to depreſſe and debaſe the loftie and lordly, yea, euen to diſ-robe and vnthrone Kings, and to caſt them downe vponupon the dunghill; and on the contrarie, to exalt and aduance baſe beggers and bondſlaues, and that euen from the Dungeon and dunghill of Darkneſſe and Obſcuritie, to the Scepter oftentimes, and Chaire of Eſtate, as HANNA ſweetly ſingeth, 1. Sam. 2. 8. that ſo the righteous ſeeing theſe ſo iuſt and righteous, ſo wiſe and mercifull workes of Gods prouidence, might reioyce, and all iniquitie might ſtop her mouth.
Fourthly, in this example of PAVL, writing by 4. A Chriſtian may ſhew a ſanctified heart in ſpeaking of the meaneſt things.diuine inſpiration of this ſo meane and abiect an obiect, we may further learne, 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 PAVL writing to PHILEMON, not of Iuſtification, not of Predeſtination, or any ſuch profound myſterie, but onelyonly of a poore vaſſall and bondſlaue, yet ſee how preſently hee mounteth vp into the very Heauens! So, that howſoeuer this Epiſtle, in regard of the matter, ſeeme to creepe on the ground, yet in regard of the manner of handling it, it may ſeeme with the wings of the Eagle, to ſoare vp aloft, almoſt attaining the height, the might, and maieſtie of his other Epiſtles. Though wee now are not to looke for ſuch a meaſure of the Spirit, as PAVL had in writing and ſpeaking, yet we in our meaſure muſt labour, according to this preſident giuen vsus in this place, to ſpeake and write holily and graciouſly euen of common and triuiall matters. For they are deceiued, who thinke, that it is for Preachers onelyonly in their preaching, thus to ſpeake; or if it belong to others, onelyonly then, when they are occaſioned to ſpeake of matters of Religion. No; gracious ſpeech is not to be pent vp in ſo narrow a roome, as the Pulpit, it is not to bee confined within ſo ſtrait bounds, as matters of ſaluation. But the Precept of the Apoſtle is generall, Let your ſpeech (of what matter ſoeuer it treateth) be alwayes ſeaſoned with the ſalt of Grace, Col. 4. 6. Yea, as in meats, the more ſubiect they be to putrifaction, the more need they hauehave of powdering; ſo in the matters of ſpeech, the readier we be in vulgar and ordinarie matters to forget our ſelues, the more need hauehave wee the more throughly to ſeaſon them with this holy Salt. And as in the members of our bodie, thoſe parts which are moſt vncomely, hauehave the greater comelineſſe of apparell put vponupon them, 1. Cor. 12. 23. So in the obiects of our ſpeech, the meaner, the baſer they be, the more need hauehave they, that this their nakedneſſe ſhould be couered with the glorious garment of gracious ſpeech. Why then ſhould we be aſhamed of the Language of Canaan in our common talke? Why ſhould not the good man, out of the good treaſurie of his heart, bring forth ſweet and ſauourie ſpeech, euen then when he communeth of common and ordinarie matters? Doth not euerie one, of what Nation ſoeuer hee is, Dutch, French, or Engliſh, by his Dialect bewray his Countrey, alwayes alike, whatſoeuer the ſubiect of his ſpeech be? Why then ſhould not wee as well approue the celeſtiall Canaan to be our Countrey, by the ſpirituall proprietie of ſpeech which that Countrey hath? They then that are aſhamed of this Language in their communication, of this ſtyle in their writing, ſhew plainely, that they are not Citizens of the heauenly Ieruſalem. But if PAVLS letter, written of a domeſticall buſineſſe, 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 farre from this, that euen then, when they ſpeake or write of points of Religion, they doe it ſo vnſauourily and ſo vngraciouſly, as that the vnſoundneſſe of their rotten hearts is thereby manifeſtly layd open. PAVL ſetteth a grace and a gloze vponupon baſe matters, by his holy character of ſpeech; theſe men pollute and prophane things, in themſelues glorious and excellent, touching them with the baſe language of their vncircumciſed lips, of their impure and myrie mouthes.
Fiftly, by S. PAVLS diuine handling this ſo low a ſubiect, we may eaſily ſee what to iudge of thoſe Epiſtles, which, as it is pretended, were written by The Epiſtles of Paul to Seneca forged.this our Apoſtle to SENECA. The truth is, they are baſtards and counterfeits, S. PAVL will not owne them for his: They hauehave his name indeed, but not the leaſt dram or drop of his Spirit; they ſauour not of his Apoſtolicall grauitie and maieſtie, which ſhineth euen in this, the leaſt of all his Epiſtles. In thoſe forged Epiſtles, farre higher matters are ſpoken of; but alas, how coldly, how dryly, and poorely! yet here behold a poore pettie matter ſet forth with that pithineſſe and powerfulneſſe of ſpeech, as is admirable. Now, is there any likelyhood, that PAVL ſhould be ſo farre vnlike himſelfe, in a low matter to flye aloft, and in high and loftie ones to creepe on the ground? To put life into things almoſt dead in themſelues, quickning them with the warmth and ſpirits of his ſpeech, and to take life from things in themſelues full of life, cooling them with an ycie and frozen manner of handling?
Sixtly, obſerue in this Epiſtle, occaſioned by ONESIMVS 6. God turns mens ſinnes to the Churches aduantage.his running away from his Maſter, the wonderfull wiſedome, power, and merciemercy of GOD, drawing light out of darkneſſe, turning the ſinnes of men to the aduantage of his Church. The whole Church of GOD reapeth benefit by ONESIMVS his flight; for vnleſſe he had runne away, ſhee had neuer enioyed this excellent Epiſtle, containing ſo many ſingular inſtructions. As therefore that Father called ADAMS fall a happie fall, in regard of the happie conſequences thereof to the elect, ſo in the ſame reſpect may we call this flight of ONESIMVS, a happie flight.
Thus much in generall 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 downe, Firſt, the perſons writing, which are two: firſt, the principall, PAVL, &c. ſecondly, leſſe principall, and TIMOTHIE, &c. Secondly, the perſons written vntounto, which alſo are two: firſt, thoſe whom this Epiſtle more ſpecially concernes, PHILEMON and APPHIA, Gouernors of the Family: ſecondly, thoſe whom it leſſe 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 principall Writer is deſcribed, firſt, by his proper Name, PAVL, ſecondly, by his Condition, A Priſoner; and this his condition of reſtraint from the cauſe of it, A Priſoner of IESVS CHRIST.
Firſt, for his Name, PAVL, ſee CALVIN on Rom. 1. to whoſe opinion, thinking it was giuen him vponupon his infranchiſement into the Citie of Rome, I willingly ſubſcribe. Secondly, his Condition, wherein now he was when he wrote this Epiſtle. A priſoner of Ieſus Chriſt; not that Chriſt caſt him into priſon: no, in this ſenſe he was NEROES priſoner, and not Chriſts. But his meaning is, that for Chriſts ſake, that is, for preaching and maintayning of his Goſpell he was impriſoned. This impriſonment is that which LVKE mentioned, Acts 20.
Firſt then obſerue, that this Epiſtle came out of Doct. 1 the priſon. PAVL wrote it being in bonds, whereby it appeareth that the priſon is ſo farre from impriſoning Gods Spirit cannot be impriſoned.and ſtreightning the Spirit and Word of God in the hearts of his children, that rather it enlargeth them. See what an excellent Epiſtle PAVL writes in the priſon. So likewiſe did hee many others beſides this, as to the Galathians, Epheſians, Coloſsians, Philippians, two to TIMOTHY, all moſt ſweet and heauenly Epiſtles, written by the inſpiration of the Spirit.
The Spirit therefore was PAVLS Companion in the priſon, and ſo is he to all Gods children that are priſoners of Ieſus Chriſt, then renewing his former acquaintance with them, and in more ſpeciall ſort communicating himſelfe vntounto them, whereby it commeth to paſſe, 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 feruently, Rom. 8. then alſo as here we ſee writ, they exhort more powerfully and paſſionately, as me thinketh, in thoſe Epiſtles, which PAVL wrote in the priſon, there ſeemeth a greater meaſure of holy zeale and feruent affections then in any other. So that though in none of theſe Epiſtles, he had made any mention of his impriſonment, yet the obſeruing Reader might eaſily hauehave ſaid, Theſe Epiſtles ſmell of the priſon, as hee ſaid of the elaborate Oration of the Orator, that it ſmelled of the candle. O happy priſon, that brought forth ſuch Epiſtles! Let vsus not then be afraid of the priſon, for there the Spirit will meete vsus. Let vsus not be afraid of thoſe which can indeede impriſon the body and bind it: but the Word of God they cannot bind, that came to IEREMIE againe and againe in the priſon-houſe, Iere. 33. 1. The holy Spirit of God they cannot ſhut vp; nay, by this meanes they make more roome 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 wee thanke the priſon for many ſweet Meditations and Monuments, which of late dayes the holy Martyrs wrote: who for their liues could not hauehave done the like, before they came into the priſon, as not feeling that ſweet preſence of the Comforter, who profited his ſtrength in their weakneſſe. Whereupon ſome of them hauehave ſaid, the priſon hath beene to them as a heauenly 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 familiaritie with the Spirit; ſo fit a place is the priſon to be the Studie and Cloſet for thoſe in whom the Spirit dwelleth, to hatch, and bring forth holy and heauenly Meditations.
But now PAVL writing this Epiſtle in the priſon, Doct. 2 as many others alſo, herein further appeareth the Gods prouidence towards his children in priſon.good prouidence of God: firſt, in that euen in the time of this his reſtraint, he had yet libertie of pen, inke, and paper, yea and of a Scribe too ſometimes, and thoſe which did miniſter vntounto him. See Acts 28. 16. When he was brought priſoner to Rome, he found at the firſt this fauour, that whereas other priſoners that came ouer with him, were deliuered to the generall Captayne, hee was ſuffered to dwell in a houſe by himſelfe, hauing only a Souldier attending on him. In ſo much as many reſorted daily vntounto him, to whom without any let hee preached the Goſpell two yeeres together. So likewiſe IEREMIE in his impriſonment, had the benefit of his Scribe BARVCH. And our Martyrs of late, though nothing ſo fauourably dealt withall, (That bloudy BONNER exceeding euen that monſter of men, NERO, in crueltie) yet ſuch was the good hand of their good God toward them, that ſometimes by fauour which he gaue them with the Keepers, ſomtimes by ſtealth, and ſecretly, ſometimes by one meanes, ſometimes by another, they gate pen and inke, notwithſtanding the ſtrait and ſeuere commandement of the bloudie Butchers to the contrarie. Secondly, Gods prouidence alſo herein did ſhew it ſelfe, that would not ſuffer PAVL, ſo skilfull a workman, to be idle, and doe nothing in the buſineſſe of the Lord, but would hauehave a ſupply of his Apoſtolicall preaching made by his writing. The conſideration of this ſhould confirme our faith in Gods prouidence, in our greateſt dangers, and difficulties, euen in the Mountayne, euen in the priſon, nay, out of the priſon it ſelfe, the Lord will make moſt excellent prouiſion for his Church.
Againe, it is to be obſerued that S. PAVL doth Doct. 3 not ſimply call himſelfe priſoner, but with this condition, of Ieſus Chriſt. The title of a priſoner in it ſelfe is ignominious; but when he addeth of Ieſus Chriſt, all ſtayne of ignominie is cleane wiped away. Here hence then we learne, that it is not the Not the puniſhment, but the cauſe, makes a Martyr.puniſhment, but the cauſe that maketh a Martyr. Let no man, ſaith PETER, ſuffer as an euill doer, for then what comfort hauehave we in our ſuffering? but let vsus be ſure our cauſe be good, that wee may be able to call our ſelues the priſoners of Chriſt, and then hauehave we matter of great reioycing, in as much as we are made partakers of Chriſts ſufferings, as PETER ſpeaketh: for he that is the priſoner of Chriſt, hath not only his fellow-Chriſtians, Heb. 13. 3. but euen 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 wee muſt looke to in our Doct. 4 ſufferings, that our cauſe be good, but alſo that we A good cauſe muſt be ſuffered for in a good manner.ſuffer for a good cauſe, in a good manner. The which point is further commended vntounto vsus in PAVLS example, who was not onelyonly a priſoner of Ieſus Chriſt, but alſo a cheerefull, and couragious priſoner of Ieſus Chriſt: for ſo farre was hee from being aſhamed of his chaine, wherewithall for the hope of ISRAELS ſake he was bound, that he euen gloryeth and boaſteth in it, accounting it farre more honorable, then a chaine of gold about his necke. For whereas PAVL had many titles (a Catalogue of the moſt of them we may ſee, Phil. 3. 5.) yet hee leaueth them all for this. Hee ſtileth not himſelfe Citizen of Rome, a Beniaminite, a Phariſe, a Diſciple of learned GAMALIEL, no nor yet which of all other is moſt honorable, the Apoſtle of Ieſus Chriſt; but reioyceth rather in this ſtile of the priſoner of Ieſus Chriſt, preferring it before the title of his Apoſtleſhip, not onelyonly by this mention of his impriſonment, to raiſe vp pitie in the mind of PHILEMON, and ſo to make a way for his ſute that followeth, but alſo hereby to ſhew that he iudgeth it a far greater matter, and more praiſe-worthy, to ſuffer for the Truth, then to preach the Truth; for the gift of ſuffering is preferred before the gift of beleeuing, Philip. 1. 23. much more is it then, aboue the gift of preaching, which being a gift incident to caſt-awayes, as to IVDAS, muſt needs giuegive place to the gift of beleeuing, proper and peculiar to the Elect. Good cauſe hauehave we therefore with the Apoſtle to reioyce in our ſufferings, as being not only the cognizance and liueries of true Chriſtians, but alſo of ſtrong and tall Chriſtians. Infants and Babes in Chriſt, hauehave no ſtrength in their backs to beare the burden of Chriſts Croſſe. When therefore wee are called forth into the field, it is a ſigne of ſome ſtrength and Chriſtian manhood, wherewith the Lord hath endued vsus. Thoſe Chriſtians therefore which hauehave reſt giuen them, when many of their Brethren are exerciſed vnderunder the Croſſe, muſt be ſo farre from cenſuring, and condemning them, in regard of their afflictions, that rather they are to conceiue a more honorable opinion of them, as being ſuch to whom the Lord hath giuen more ſtrength of grace then to themſelues.
Againe, in our ſufferings for Chriſt, here is further matter of ioy: That the Lord doth vsus a ſpecial credit in them, in that he maketh vsus witneſſes of his glorious Truth to the whole world. In this regard, Acts 5. the Apoſtles being ſcourged, reioyced, in that they were counted worthy to ſuffer any thing for Chriſt.
In theſe and many other reſpects, hauing ſo great cauſe of cheerfulneſſe in the Croſſe: let vsus according to PAVLS example in this place, in a holy kind and manner, bragge and boaſt of them, thinking the markes of our Lord Ieſus, which wee beare about in our bodies, Gal. 6. 17. to be no greater deformities to vsus then wounds, and a disfigured face with the loſſe of eye, or noſe, are to the valiant Souldier, who hauing gotten them, fighting in defence of his Countrie, accounteth them ſpeciall ornaments, witneſſes of his valour and manhood.
Laſtly, we are to obſerue in PAVLS example the Doct. 5 dutie of all the Miniſters, namely, to make good Miniſters muſt be ready to make good their preaching by the priſon.their preaching by the priſon, if need be, their ſayings by their ſufferings. O baſe is that libertie, yea baſer then the baſeſt bondage, which is got by flinching from that Truth, which wee hauehave preached and profeſſed.
True it is, that all Chriſtians, by vertue of their calling, are called to ſuffering. Matth. 16. 24▪ and 1. Pet. 2. 21. VntoUnto this are yee called, for Chriſt hath ſuffered for you: he was our priſoner and captiue for our ſakes: why then ſhould any thinke much to be his priſoner, who ſuffered for vsus the loſſe of libertie, and life too? But the Miniſters in more ſpeciall ſort, euen by vertue of their miniſterie, are called to theſe ſufferings. Coloſſ. 1. 24. PAVL hauing ſaid, that he ſuffered afflictions for the Churches ſake, in the 25. Verſe addeth, as giuing a reaſon thereof, Whereof I am the Miniſter. So, 2. Tim. 2. 3. Thou therefore, as a good Souldier, a good Miniſter, ſuffer affliction.
The reaſon hereof is plaine; EueryEvery Miniſter is the Churches ſeruant, and the end of his miniſterie is to build vp the Church in the truth of the Goſpel, which he cannot doe, vnleſſe being called thereto, he be ready to ſeale the Truth, euen with his bloud. If hee will not thus abet and iuſtifie his owne Doctrine, he giueth cauſe to the Church to doubt, whether that be the Truth which he hath taught; yea, in truth he deſtroyes that which hee hath built, and vndoes all that hee had done formerly. But of this point more afterwards.
Thus much of the firſt perſon writing, the principall writer, PAVL. The ſecond, and inferior writer is TIMOTHEVS, deſcribed by the title of PAVLS brother. We are not to thinke that TIMOTHY had any hand at all in the writing of this ſame Epiſtle; but onelyonly becauſe a force vnited is the ſtronger, PAVL takes him into the ſociety of this Petition to PHILEMON, together with himſelfe. So that TIMOTHY did only conſent to this Petition of PAVL, hee did not helpe him in the penning of it, nor no man elſe, onelyonly the holy Ghoſt. This example of TIMOTHY, willingly ioyning with PAVL in this ſo Chriſtian a buſineſſe, muſt teach vsus without any ſticking, freely and frankly to lend our helpe to any that ſhall demand it for the furtherance of any good, and honeſt cauſe.
TIMOTHYES ſtile here, is PAVLS brother. Elſewhere he calleth him his ſonne, as hauing conuerted him: here his brother, in regard of the communion of the ſame office with himſelfe in preaching the Word.
Thereby teaching vsus, how louingly affected each to others the Miniſters of the Word ſhould bee, whereof more afterward.
Theſe be the perſons writing. The perſons written to follow.
Firſt, the principall, whom this letter more ſpecially concernes, the Gouernours of ONESIMVS. Firſt, his Maſter PHILEMON. Secondly, his Miſtris APPHIA.
PHILEMON is deſcribed, firſt, by the adiunct of PAVLS louelove, our beloued: ſecondly, by his calling, our fellow-worker.
Firſt, hee is called beloued, an argument that hee was one that loued God. Otherwiſe that of IEHV ſpoken to IEHOSAPHAT, might hauehave beene applyed to PAVL, Wouldeſt thou louelove them that hate the Lord?
Let vsus learne by PAVLS example, to hauehave our hearts inlarged in all true Chriſtian louelove towards the children of God.
Secondly, hee is called PAVLS fellow-worker. Whence it may probably be gathered, that this PHILEMON was a Miniſter of the Word. Though it cannot be denyed but that this title may be giuen, not only to men, but euen to women themſelues, as to PRISCILLA, Rom. 16. 3. for all Chriſtians are fellow-labourers in ſeeking GODS glorie and the common good of the Church. Though yet in that place PAVL ſeemeth to reſpect in that title ſome ſpeciall ſeruice, which AQVILA and PRISCILLA had done for him. Therefore BEZA well tranſlates it, My helpers, for ſo the word ioyned with a Genitiue caſe, is oftentimes taken. But yet moſt properly this title belongeth to thoſe that are of the ſame ſpeciall calling with our ſelues. I will not ſtand here to ſhew that the office of a Miniſter is a worke, and that the Miniſter muſt be a labourer, not a loyterer, though (I feare) there be a number of idle bellies now adayes, who may well call one another fellow-loyterers, but rather I obſerue,
Firſt, the humilitie of PAVL, who though an Apoſtle in the higheſt degree of the miniſterie, Epheſ. Doct. 4. 11. 1. Cor. 12 28. yet diſdayneth not to mate and yoke Humility of Miniſters.himſelfe, not only with the Euangeliſt TIMOTHY, an inferior degree, but euen with an ordinary Paſtor PHILEMON, who was yet of a lower place then TIMOTHY. How ſweetly doth hee practiſe his owne precept, Rom. 12. Make your ſelues equall with them of the lower ſort? whereas now many are ſo farre from this, that they euen ſcorne and diſdayne their equals, making an inequality where God hath made a paritie; well is it if thoſe that are a great deale their betters, may hauehave the account of equals. The Apoſtle ſaith, When I was as a child, I ſpake as a child, and eueryevery way behaued my ſelfe thereafter, familiarly conuerſing with my fellowes. But many nowadayes, though in truth but children, yet diſdaynfully caſt off the company and familiarity of children, climbing higher, and vndecently placing themſelues in the ranke of tall and perfect men.
Art thou a Paſtor? ſpeake and doe as a Paſtor to thy fellow-Paſtors, and not as though thou wert an Apoſtle, or Euangeliſt. PAVL, an Apoſtle, equals with himſelfe an ordinary Paſtor; and now, behold, a great difference. Ordinary Paſtors doe not only equall themſelues with, but euen aduance themſelues aboue Apoſtles and Euangeliſts, taking more vponupon them then euen they did.
Secondly, I obſerue the cauſe of PAVLS louelove to PHILEMON, by the coniunction of theſe two things together, beloued and fellow-worker. The latter is the cauſe of the former, therefore was PHILEMON beloued of PAVL, becauſe his fellow-worker in the miniſterie.
Note then, that thoſe that are ioyned together Doct. in the ſame Calling, ought in this regard more Thoſe that are ioyned in vocation, ſhould be ioyned in affection.dearely to louelove one another. True it is, that the generall calling of a Chriſtian ſhould be a ſufficient bond, to knit together in true louelove the hearts of all Chriſtians. But when to this bond there commeth a ſecond of our ſpeciall callings, our hearts ſhould be more firmely and faſtly knit together, that ſo it might appeare, that when our hearts ſhall be linked together by the bond of nature, or Chriſtian and ſpeciall calling, that a threefold cord is not eaſily broken. But where ſhall wee find this ſweet coniunction of beloued, and fellow-worker? In the moſt men the Prouerbe is verified, Figulus figulo inuidet; One Potter enuies another. But farre be this enuy from al Chriſtians of what calling ſoeuer, ſpecially of the Miniſterie. The Miniſters muſt louelove together as Brethren, and with one heart and hand giuegive themſelues to the Lords buſineſſe. Farre bee from them the mind of the Monopoliſts, that they ſhould goe about to ingroſſe the Word of God to themſelues: nay rather, with MOSES let them wiſh that all Gods people were Prophets. Chriſt taught his Diſciples, who themſelues were Labourers in his Harueſt, to pray the Lord to ſend foorth Labourers into his Harueſt, Matth. 9.
The ſecond principall partie, to whom PAVL more ſpecially writes, is the other head of the Family, APPHIA, PHILEMONS wife, who hath the ſame title of beloued giuen her with her husband.