Two Treatises, Commentary on verse · Verse 22
VERS. 22. But withall prepare me alſo a lodging, for I truſt that thorough your prayers, I ſhall be giuen vntounto you.
HItherto of PAVLS ſuit and requeſt for ONESIMVS, this verſe containes a ſuit or requeſt concerning himſelfe, to prouide, or prepare him lodging, ſet forth by the ground of it, his hope of deliuerance out of priſon, which hope is illuſtrated by the ground of it alſo, the meanes of his deliuery, through your prayers. Though alſo in this verſe there may be a ſecret motiue for the receiuing of ONE SIMVS. For if PAVL ſhould ſhortly come to PHILEMON, & find how little he had regarded his former ſuit, with what face could PHILEMON looke vponupon PAVL, it were enough to eſtrange PAVL from him. And who would not willingly receiue ONE SIMVS, comming as PAVLS harbenger, to prouide him lodging. Though indeede PAVL make him his harbenger, more out of a deſire to procure him welcome, then out of any ſtate or greatneſſe in himſelfe. It is therfore but a weake ground for the Popiſh Apoſtolicall Legates, to hauehave their harbengers, Prince-like, to go before them, for to take vplodging for them, though ſome of their Interpreters would deduce the originall of it from this place. Firſt then for the requeſt, prepare me lodging.
Religion is no enemy of hoſpitality, nay it requires it. Hoſpitality well becomes the Saints, Rom. Doct. 12. 13. Diſtributing vntounto the neceſsities of the Saints, Religion is hoſpitall.giuing your ſelues vntounto hoſpitality. It is a title of great worth, which the Apoſtle giues GAIVS, Rom. 16. 23. Gaius mine hoſt, and of the whole Church. Many giuegive happily vntounto the neceſſities of the Saints, but yet giuegive not themſelues vntounto hoſpitality. The moſt conceiue it a miniſteriall duty, becauſe PAVL requires that a Miniſter be harborous, 1 Tim. 3. 2. and they cry out vponupon Miniſters, that they are not harborous and hoſpitall, whileſt therein indeed they are guilty of a double iniquity. For firſt, they doe what they can, to abridge them of their meanes, by cuſtomes and impropriations, and ſo would hauehave them then impropriate this duty to themſelues. Indeed Miniſters ſhould be eminent, as in all other good works, ſo in that of mercy: but otherwiſe, it is no more proper to the Miniſtry, then other duties there required of the Apoſtle, as ſobriety, modeſty, gentleneſſe, &c. Nay, ſuch are the iniuries oftentimes of the world, that they are fitter to hauehave hoſpitality ſhewen to them, then by them. It is a duty lies vponupon all able ones, people as well as Miniſters, Heb. 13. 2. forget not to lodge ſtrangers. And our Sauiour to all his at the laſt day, I was a ſtranger, and yee lodged mee. But the truth is, moſt men miſtake this duty, and glory much in their hoſpitality, whileſt they keepe great houſes, and hauehave great reſort, and company flocke to them; but in the meane time, no entertainment of poore religious diſtreſſed ſtrangers, that are in want and in neceſſity: to receiue and prouide for ſuch is hoſpitality. As for the other, the rich glutton kept ſuch hoſpitality, like enough that gallants, and good fellowes, and the Gentle-men of the country, had entertainment enough at his table, but LAZARVS muſt be gone, there is neither meat nor lodging for ſuch as hee is. Hee that feedeth gluttons ſhames his father, Prou 28. 7 So hee that feeds and entertaines vicious and idle perſons, to ſpend their time in gaming and reuelling, graces not, but ſhames religion.
This requeſt is ſet forth by the ground of it. I truſt I ſhall be giuen vntounto you, or freely giuen vntounto you, for ſo the word implyes.
Whether PAVL were euer deliuered, it is vncertaine, and likely that hee rather was put to death at Rome, yet he hopes to be deliuered.
Wee muſt euer depend vponupon GODS gracious adminiſtration, Doct. for the effecting of our deſires, till the euent ſhew vsus what is GODS abſolute will. It was not knowen to him, how it might pleaſe GOD to deale with him, therefore till hee know hee depends vponupon God with hope of his liberty. Though he neither deſire life or liberty ſimply, but in reference to Gods Church.
Miniſters of the Goſpell, and their liberty to doe good, is a faire gift and bleſſing of God, I ſhall bee giuen Doct. 2 Miniſters liberty a faire gift of God.to you. It is a great gift of GOD to ſend his Miniſters to his Church, Epheſ. 4. 8. 11. When hee aſcended vp on high, hee led captiuity captiue, and gaue gifts vntounto men, that is, ſingular and ſpeciall gifts, as tokens of his fauour, ſuch as Princes beſtow vponupon the day of their ſolemne inauguration. And what might thoſe gifts bee? Hee therefore gaue ſome to bee Apoſtles, and ſome Prophets, and ſome Euangeliſts, and ſome Paſtours and Teachers. It is no leſſe gift to reſtore them to their liberties, and execution of their functions, when the vniuſt tyrranny of man hath hindred and difabled them. Not onelyonly the gifts of Miniſters, but their liberties are the gift of GOD. Oh if men knew but this gift of GOD, and were anſwerably thankfull for ſo great a gift. Sathan enuies the Church this gift, and it grudges him that any of GODS Saints, but much more that any of his Miniſters ſhould hauehave their liberties.
This hope of PAVLS is ſet forth by the ground of it, through your prayers.
Euen the greateſt and moſt gracious ſtand in need of the prayers of their inferiors. The greatneſſe of Doct. The moſt gracious need their inferiors praiersmens graces & places doth not free them from needing the prayers of meaner ones. Nay the greater either places or graces, the greater is their neede of others, helpfull prayers. Sathan followes that policy of the Syrians, 1 King. 22. Fight neither againſt ſmall, nor great; ſaue againſt the King of Iſrael. The ſharpeſt brunt of Sathans enmity is bent againſt thoſe, eſpecially whoſe graces and places are higheſt in the Church. The more Sathans malice is againſt them, the more our charity ſhould bee towards them; the greater our charity, the more our prayers for them. Therefore PAVL often deſires the prayers of others, Epheſ. 6. 18. 19. Pray for all Saints, and for me. 1 Theſſ. 5. 25 Brethren pray for vsus. The prayers of inferiours are beneficiall to their ſuperiours, whether in outward things, as 2 Cor. 1. 10. 11. or inward and ſpirituall things, as Rom. 15. 30. GOD is no reſpecter of perſons; hee regards the hearts, not the conditions of thoſe which pray vntounto him. It is not in the court of heauen, as in Kings courts, where onelyonly the Nobles and great perſonages may ſpeake for a man, poore plaine men can doe a man no good with their petitions: But heere it is otherwiſe, the pooreſt and meaneſt Chriſtian may do a man a pleaſure, by ſpeaking for him in prayer to the King of heauen.
Great comfort to inferiours, that GOD hath ſo ordered Vſe 1 the matter among the members of the myſticall body, as that the inferiours doe not more neede the gifts of their ſuperiours, then ſuperiours neede the helpe and prayers of inferiours. The meaneſt member is of vſe in this body.
Deſpiſe wee not then our inferiours, but eſteeme Vſe 2 well of him that hath the leaſt meaſure of grace. Who would deſpiſe a fauourite in court, whoſe good word may pleaſure him. Euen the meaneſt officer in the Kings houſe ſhall be regarded of a petitioner, though a better man, if hee may pleaſure him in his ſuit.
Note the duty of the Church towards Miniſters, Doct. 2 they are to remember their Miniſters in their prayers. Miniſters to be prayed for.Therefore PAVL in the cloſure of diuers Epiſtles, doth not onelyonly pray for them, but prayes them to pray for him. Neither deſires hee this onelyonly for complement in his valediction, but deſires it to bee done heartily and earneſtly in his behalfe, Rom. 15. 30 Alſo brethren, I beſeech you for our Lords Ieſus Chriſts ſake, and for the louelove of the ſpirit, that yee would ſtriue with me by prayers to God for me. 2 Cor. 1. 11. So that you labour in prayer for vsus. See Heb. 13. 18. 19. If PAVL, an Apoſtle who had the immediate aſſiſtance of Gods ſpirit, ſtood in ſuch neede of their prayers, how much then doe our Miniſters now. And great reaſon is there to challenge this duty at our hands.
1. In regard of the louelove, which is due from people And why?to Miniſter. People are bound to louelove their Paſtours. Now louelove ſeekes not her owne things. Hee that prayes not for his Miniſter, loues him not.
2. In regard of their great charge wherewithall they are betruſted. A charge of greater worth then all the world, the ſoule of their people. The greater the charge, the greater the gifts required to diſcharge it. The more graces they neede, the more earneſt ſhould our prayers be to procure the ſame.
3. In regard of their danger, as in the former point. They are in danger of Sathans malice, hee knowes if he can but with his taile cauſe theſe ſtarrs to fall from heauen, that hee ſhall cauſe the greater darkneſſe and the greater ſcandall: their corruption in life or doctrine will be exemplary and infectious. They are alſo in danger of vnreaſonable men. 2 Theſſ. 3. 2. The greater reaſon that they ſhould bee holpen with our prayers.
4. Pray for your Miniſters, becauſe in praying for them you pray for your ſelues, and procuring their good, you procure your owne. The better Miniſters are, the better is it for people: many people complaine of the inſufficiency of their Teachers, and as many Miniſters may complaine of the negligence of their people. For if they were more diligent in prayer, their Miniſters would bee more able to preach, if they would pray more for them, then ſhould they be able to preach better vntounto them.
Queſt. What be the things wee ſhould begge for them?
Anſw. PAVL ſpecifies ſome particulars, wherein he would be remembred. As
1. Free and bold vtterance of the Goſpell. Epheſ. 6. 19. Col. 4. 3. 4.
2. Free paſſage of his Miniſtry 2 Theſſ. 3. 1.
3. Deliuerance from wicked men. Rom. 15. 30 2 Theſſ. 2. 3.
4. Other particulars are mentioned. Rom. 15. 31. Pray then for all theſe, pray for the guidance and bleſſing of Gods ſpirit with and vponupon them, pray for all ſuch gracious endowments & enablements, as may fit them for the worke of the Miniſtry.
This taxes peoples groſſe negligence. Some there are that neuer pray for themſelues, it is no Vſe 1 wonder if they pray not for their Paſtours, for well ordred charity begins at home. Others yet pray in, and with their families, and commend onelyonly family neceſſities to God, without particular mention of their Miniſters in their prayers.
But a worſe ſort there is, that is ſo farr from praying Vſe 2 for, that they heartily pray againſt their Miniſters, onelyonly out of an euill will at their fidelity. They pray they were well rid of them, or in ſteed of praying for them, doe curſe and ban them with vile imprecations.
To condemne yet another ſort, who in ſteed of praying for vsus, doe prey vponupon vsus, and are ſo farre Vſe 3 from helping by their prayers, that they rather hinder, by their vniuſt moleſtations.
More particularly yet obſerue.
The power and efficacy of prayer. I truſt that Doct. 1 thorough your prayers, I ſhall be giuen vntounto you.] It is a The efficacy of prayer.key that wil vnlock as heauen, ſo likewiſe the priſon doore. It is not ſo much petitioning to NERO, that PAVL truſts vponupon, as to the Lord Praier opened heauen, Luk. 3. 21. what wonder if it open a priſon? Prayer prooues the ſame to Gods children oftentimes, that the Angell did to PETER, Acts 12. It opens the priſon gates, and brings them forth. Nay the truth is, it was prayer rather then the Angell, which brought PETER out of priſon, Acts 12. 5. So Peter was kept in priſon, but earneſt prayer was made of the Church vntounto God for him. The Church firſt ſent vp their praiers, before GOD ſent downe his Angell. And Acts 16. 25. 26. At midnight Paul and Sylas prayed vntounto God, and ſuddenly there was a great earthquake, ſo that the foundation of the priſon was ſhaken▪ and by and by all the doores were opened, and eueryevery mans bands were looſed. Oh ſweet comfort to all the impriſoned Saints of GOD. The enemies of the Goſpell hauehave not them in ſo ſure hold, as they make account of, they hauehave a key about them, which if GOD ſee it good, ſhall open the priſon doores, and vnlooſe their bands, and ſet them at liberty. There is more power in the Saints prayers, then in their enemies threatnings, and ſo more comfort in the one, then matter of feare in the other. There is no priſon ſo ſtrong, but prayer (if God ſee it good) is able to open. It is no leſſe powerfull to fetch downe the priſon walls, then the trumpets of Ramms-hornes were to fetch downe the high walls of Iericho.
Obſerue the ſpeciall meanes of reſtoring GODS Doct. 2 Miniſters, if euer reſtrained. I truſt thorough your prayers I ſhall bee giuen vntounto you. The prayer of the righteous auaileth much, Iam. 5. It auaileth to the reſtoring of PAVL to his liberty, if GOD ſee it fit for him. If the prayer of one righteous man is of ſuch force, what are the ioynt and vnited prayers of the whole Church, Heb. 13. 18. 19. Pray for vsus, and I deſire you ſomewhat the more earneſtly that yee doe ſo, that I may bee reſtored to you the more quickly.
I truſt thorough your prayers, I ſhall be giuen, that Doct. 3 is freely giuen vntounto you. Euen thoſe bleſſings, Prayer merits not.which we hauehave from God by prayer, are free and franke bleſſings. Though wee obtaine bleſſings by prayer, yet not for our prayers, that is, not by the merit of our prayer. Prayer is a begging of bleſſings from the Lord, what can the begger deſerue by his begging? Though we giuegive when one beggs, yet not for any worth in his begging, but wee doe it out of meere compaſſion, without any deſart on his part. The prayer of the righteous auaileth much, not ſimply becauſe prayer, but becauſe the prayer of the righteous, whoſe perſon is iuſtified and reconciled in CHRIST, and accepted in his merits. If our praiers were meritorious, then could it not ſtand with GODS Iuſtice ſo much as to deferre, much leſſe to deny them ſometimes. What Iuſtice is it to keepe backe that from a man, which is his due by deſart. He that obtaines no more then his prayers deſerue, will finde little heart to pray, and may ſpare the labour of thankeſgiuing.