Commentary Upon Philemon, Exposition · Preface
The time whē this Epiſtle was written.THIS Epiſtle is ſhort in Words, low in Argument, and priuate, in regard of the Matter: yet the manner of handling is high and heauenly, and the Doctrine generall and common to the whole Church. It was written (as appeareth) to Philemon, at what time the Apoſtle was growne olde in yeares, was drawing neere his end, and was clapt vp and kept in Priſon at Rome; from whence alſo he directed ſundry Epiſtles to diuers Churches and particular perſons. From thence he wrote to the Galathians, to the Epheſians, to the Philippians, to the Coloſſians; and the latter Epiſtle to Timothy, a2 Tim. 4.which was penned not long before his death and diſſolution. For albeit, he were held in durance and reſtrained of his liberty, that he could not viſit the Churches where the Goſpell was planted, nor lay a new Foundation where as yet it had not beene preached: yet he was not idle or vnfruitfull, but laboured to do good to the Church by writing, when he could not come to beſtow ſome ſpirituall Graces among them by teaching. We ſee heere, that Paul writeth out of Priſon, and ſlacketh not to inſtruct, both generall Churches, and particular perſons. From hence we learne, that bDoct. 1. The courſe of the Goſpell cannot be ſtopped.the courſe of the Goſpell cannot be ſtopped, but keepeth on his way and paſſage in the World. The truth of the Goſpell will hauehave his free libertie, it can be hindred by no Chaines, it can be reſtrained by no Bandes and Boults, it can be ſhut vp by no barres of Iron, and Gates of Braſſe, but breaketh forth as the light of the Sunne out of a darke Cloud. We ſee this euidently in the example of Paul, cAct, 26, 22, 28.albeit he were in bondes and Chaines, yet he pleadeth his cauſe, with ſuch grauitie of ſpeech, with ſuch power of the Spirit, with ſuch piercing of the matter, with ſuch efficacy of words, and with ſuch reſpect of the perſons before whom we ſpake, that he had almoſt gained & perſwaded Agrippa to Chriſtianitie. The like we ſee in another place, dAct. 28, 30, 31.when he was brought Priſoner to Hieruſalem, confined to an Houſe, and deliuered to a Souldier to be kept, he receiued all that came vntounto him; Preaching the Kingdome of God, and teaching thoſe thinges which concerne the Lord Ieſus Chriſt, with all boldneſſe of ſpeech, without let. This appeareth more euidently in none, then in Chriſt himſelfe, who as at all times he ſought all occaſions and opportunity to doe good to the ſoules and bodies of men, eLuke 23, 43.ſo when he was vponupon the Croſſe, he conuerted the Theefe, and was ready to ſeeke and to ſaue him that was loſt. Theſe conſents of Scripture, come directly to the former point; and ſerue to teach vsus, that whatſoeuer the purpoſes and pretences of men be, yet they ſhall neuer bee able to ſtoppe the ſtreame of the word of God, which floweth plentifully to the comforting and refreſhing of the dry and barren hearts of ſinfull men.
Reaſon 1.Let vsus breefely conſider the Reaſons. Firſt, the doctrine deliuered is of God, not of Men; from Heauen, not from the Earth. If man were the Authour of it, it might eaſily bee reſiſted by the power of man; nay, it would in time fall downe of it ſelfe. But ſeeing the whoſe Scripture is inſpired of God, and the doctrine thereof hath him for the Authour, the light of it cannot be quenched. Thus doth Gamaliell reaſon in the Councell, fActs 5, 39.If this be of God ye cannot deſtroy it, leaſt ye be found euen fighters againſt God. Who can proſper, that prouoketh God? Or who can look for good ſucceſſe, that fighteth againſt God, and againſt his ordinances?
Reaſon 2.Againe, God will bring their deuiſes to naught, and confound all their endeuours that goe about to hinder the courſe of his word. Although they band themſelues together, and aſſemble againſt the Lord and againſt his annointed; yet he that dwelleth in the Heauens ſhall laugh, and hauehave them in deriſion, hee will breake their bandes and cruſh them in peeces like a Potters Veſſell. This the Prophet teacheth. Pſal. 33. gPſal 33, 10, 11.The Lord breaketh the Counſell of the Heathen, and bringeth to naught the deuiſes of the people: The Counſell of the Lord ſhall ſtand for euer, and the thoughts of his heart throughout all Ages. Seeing therefore, that the Doctrine of the Goſpell is of God, and that hee will daſh them in peeces with a Scepter of Iron that ſtop the courſe of it, we may truly conclude, that the courſe thereof cannot be hindered.
Vſe 1.The Vſes of this point are many, which I purpoſe breefely to point out, that we may proceede. Firſt, waigh with mee from hence the excellency of the word of God. Who is ignorant what oppoſition hath been and is made againſt it? What reſiſting and contradiction? Yet it keepes on his courſe, and hath his paſſage in the world, and runneth through the whole Earth. The Apoſtle declareth, That the thinges which came vntounto him, turned rather to the furthering, then to the hindring of the Gospell, hPhil. 1, 13.ſo that his bands in Chriſt were famous throughout all the Iudgement Hall, and in all other places. So he ſaith afterward in this Epiſtle which we hauehave in hand; I beſeech thee for my Sonne Oneſimus, whom I hauehave begotten in my bondes. Was it not enough for the Apoſtle to labour when he was free, and his Feete at liberty, but hee muſt alſo ſpread the Net to catch men in Priſon? The light of Gods truth can neuer be put out, the heat of it cannot bee ſmothered, the power of it cannot bee broken. Though the Teachers and Preachers of the word, may bee ſtocked and ſtoned, hewen aſunder, burned with the Fire, ſlaine with the Sword, clapt vp in Priſon, and fettered in chaines; yet the word it ſelfe iHeb. 4, 12.is liuelie and mighty in operation, it entreth deepely, it diſcerneth ſharpely, the thoughts and intentes of the heart. True it is therefore, the Miniſters of the Goſpell may be bound, but the Goſpell it ſelfe cannot be bound. Their hands are bound, and their feete are chained, when the tongue is at liberty to vtter the gracious and glorious promiſes of the Goſpell. Nothing can binde the tongue, but feare and infidelity. If a man binde an Husbandman, he hinders his ſowing, for he ſoweth with his handes: but the teachers being bound, the word is not bound, for they ſow with the tongue. Let vt therefore acknowledge, that the preaching of the Goſpell hath in it a Diuine power, nothing can be matched with it, nothing can be compared vntounto it. The Deuill is called in the Scriptures by ſundry Names, to declare his power: the God of the World, the Prince of the Ayre, the ſtrong man that ruleth the Houſe: and he cannot be diſplaced and diſpoſſeſſed but by a ſtronger. But the Goſpell is ſtronger then all the power of Sathan, and is able to throw him out, for it gathereth a Church where he hath his Throne, and ruleth in the hearts of the Children of diſobedience; it deliuereth men from the power of the Deuill, and bringeth them into the glorious liberty of the Sonnes of God. If a man were in the ſhaddow of death, and had one foote in Hell, the word of God is able to bring him backe againe, This is it which our Sauiour ſaid to the ſeauentie Diſciples when they returned from preaching the Goſpell, and confirming it by Miracles that followed it; iLuke 10, 18.I ſaw Sathan like Lightning fall downe from Heauen. Where he teacheth, that albeit Sathan be ſtrong, yet the Goſpell is ſtronger, ſo that he cannot ſtand before it. He hath his ouerthrow by it, and falleth downe before it, as Dagon did before the Arke. So the Apoſtle ſheweth, kAct. 26, 18.that he was called and ſent to Open the eyes of the blind, that they might be turned from darkneſſe to light, and from the power of Sathan vntounto God. We ſee it alſo in the example of Chriſt himſelfe vponupon the Croſſe, who conuerted the Theefe, gaue him faith and repentance, and aſſured him of eternall bleſſedneſſe in the heauens. The Apoſtles were forbidden to preach the Goſpell: through the mallice and madneſſe of the High-prieſtes, they were apprehended and impriſoned, they were ſcourged and euilly intreated, yet they regarded not the wordes, they deſpiſed the threatnings of all their enemies, and continued to ſound out the Goſpell in all places. Paul and Silas praied and ſung Pſalmes vntounto God in priſon, and I gained the Iayler to the Faith, lActs 16, 30.verifying that which the Apoſtle ſpeaks in another place; m2 Tim. 2, 9.I ſuffer trouble as an euill doer, euen vntounto bondes, but the word of God is not bound. Indeede ſometimes it falleth out, that the holy Seruants of God hauehave their hands tyed, their feet fettered, their bodies impriſoned, & their tongues cut out that they cannot ſpeake to the people; but euen then the word is not bound, for then their conſtant ſuffering and patient bearing of the croſſe, doth as by a liuely voyce, publiſh and proclaime the truth of the Goſpell for which they ſuffer, and ſerueth to win many to the Faith of Chriſt, So then, the patient ſuffering of the faithfull (though they ſpeake not with their tongues) is as a ſolemne preaching, and hath the nature of an effectuall Sermon, to gaine many to the Faith.
Ʋſe 2.Secondly, wee ſee it is in vaine to ſet our ſelues againſt the Goſpell of Chriſt, and the Miniſters of God that bring it vntounto vsus. True it is, the World endeuoreth nothing more then to hinder the truth, and to drowne all memory of the glad tidings of ſaluation; but all their labour is loſt, and all their purpoſes ſhal be fruſtrate. The Tyrants of the Earth may bind the profeſſors of the Goſpell, but the Goſpell it ſelfe they cannot binde, and the courſe of it they cannot withſtand, Paul was caſt into priſon, yet he freely preached the Goſpell of the Kingdome to all that came vntounto him. Let all thoſe that ſay it is in vaine to ſerue God and to pray vntounto him, know for a ſurety, that it is in vaine for them to reſiſt God, and the power of his might. Let them refraine from iniuring his Seruants, and from going about to ſtop their mouthes: let them remember what Gamaliell ſaid; nActs 5, 38.Now I ſay vntounto you, refraine your ſelues from theſe Men, and let them alone, for if this counſell, or this worke, be of men, it will come to naught. A notable leſſon to bee learned of all malicious men, and bloudy perſecuters of the Goſpell, that would if it lay in them, bury all remembrance of Chriſt and his Goſpell, they ſhall finde and feele the ſtrength of him againſt whom they wraſtle, they ſhall ſee the folly of their owne waies, and the madneſſe of their owne workes, and they ſhall in the end, perceiue it to be as vnpoſſible, and themſelues as vnable to hinder the free paſſage of the Goſpell, as to bind the wind in their Fiſtes, or to ſtop the Raine of Heauen from watering the earth. Hence it is, that the Prophet ſpeaketh to like purpoſe to the Enemies of the Church; oEſay 8, 9.Gather together on heapes ô ye people, and ye ſhall be broken in peeces, and hearken all yee of farre Countries, gird your ſelues, and ye ſhall be broken in peeces: gird your ſelues and ye ſhall ſhall bee broken in peeces: Take counſell together, yet it ſhall be brought to naught, pronounce a decree, yet it ſhall not ſtand, for God is with vsus.
Vſe 3.Thirdly, ſeeing the Goſpell cannot be ſtopped, it it is the dutie of all of vsus, to pray for the free paſſage of it. We hauehave a promiſe, that God will ſpread abroade his ſauing health, and magnifie his great Name ouer all the Earth; now it belongeth as a ſpeciall duty to vsus, to pray vntounto him, to glorifie himſelfe, and to make his Name knowne among the Sonnes of Men. This charge doth the Apoſtle giuegive vntounto the Theſſalonians; p2 Theſ. 3, 1, 2Furthermore Bretheren, pray for vsus, that the word of the Lord may hauehave free paſſage and bee glorified, euen as it is with you, and that we may be deliuered from vnreaſonable and euill Men, for all men hauehave not Faith. It is the duty of all the godly, to pray for the enlarging of the Goſpell, whereby the Kingdome of God is alſo enlarged. Let vsus be mindfull daily of this duty, deſiring of the Lord this grace, that the Goſpell may be freely preached, and cheerfully receiued, qMath. 9, 38.that he would ſend forth labourers into his Vineyard, and maintaine them againſt rauening Wolues that ſeeke to deuour them, that he would bleſſe their labours, and remoue all ſtumbling blockes out of their way, that hee would giuegive them courage and conſtancy in diſcharging their duty, & vtterly remoue al hirelings and falſe teachers out of his Vineyard. It is God that muſt thruſt forth Labourers into his Harueſt. It is he that fitteth them to the worke: It is he that bleſſeth them in the worke. Let vsus not therefore be wanting to our ſelues, but pray to the Lord of the Harueſt to ſend out able worke-men to gather the Corne into his Garner. The cauſe why we are not furniſhed with ſuch Teachers, and if we bee furniſhed, yet the worke doth not proſper vnderunder their hands, is, becauſe we doe not aske for a bleſſing from God, from whom eueryevery good guift proceedeth.
Vſe 4.Laſtly, this ſerueth as a great comfort, both to the Paſtors and people. For ſeeing the Goſpell ſhall hauehave his courſe, let the Miniſters boldly go forward in the diſcharge of their dutie, and teach the people committed to their charge. Let vsus not feare the faces of Men. The word which we preach, is the word of God, who is able to maintaine it, and make it mighty in our mouthes, to caſt downe hils and holds that lift vp themſelues againſt it. He is able to danut and daſh in peeces all thoſe that ſet themſelues againſt it. The worke is the Lords, the Worke-men are the Lordes, the bleſſing and ſucceſſe is the Lords, and they that ſtriue againſt it, fight againſt the Lorde. Let vsus comfort our ſelues in theſe thinges againſt all the diſgraces and reproaches of the World. And concerning the Profeſſors of this Goſpell, let this Miniſter comfort alſo vntounto them, that they builde not vponupon the Sand, or vppon a weake Foundation, but their building ſtandeth vponupon a Rocke which ſhall neuer be remooued. The Apoſtles comfort themſelues, and encourage one another rActs 4, 29.in the worke of the Miniſtery, becauſe they were aſſured that the word which they deliuered, was no vaine word, nor deceiueable Fable, but the Goſpell of Chriſt who choſe them to the calling, and ſent them to the worke, and ſtrengthned them to ſtand, and gaue them wiſedome to conuince and confound all their Aduerſaries. Likewiſe Paule teacheth; ſPhil. 1, 14.That many of the Brethren in the Lord were boldned through his bands, to confeſſe and profeſſe the truth of God. We cannot fall except the word fall with vsus; nay, except God fall with vsus, ſo long as wee ſtand faſt in the Faith. Wherefore howſoeuer others ſhrinke backe, and make ſhip-wracke of a good conſcience, let vsus hold out vntounto the end, and then wee ſhall be ſure of eternall happineſſe in the Heauens.
The occaſion and argument of this Epiſtle.Hitherto we hauehave handled the time when this Epiſtle was written, and the place from whence it was written; to wit, when hee was in priſon. Now let vsus conſider the Argument thereof, and the occaſion whereof it was written. The occaſion of penning and writing this Epiſtle was double: Firſt, generall for the inſtruction and direction of the whole Church in ſome neceſſary points of faith and obedience, intreating moſt waightily and wiſely of Iuſtice, mercy, mildnes, meeknes, moderation, reconciliation, & Chriſtian equity, uCaluin vponupon Philemon.inſomuch that he ſeems rather to reſpect the edification of the whole Church, then to hauehave in hand the buſineſſe of one poore and priuate man. The ſpeciall occaſion was to intreat at Philemons hands, to pardon his ſeruant that had offended him, and to accept his ſubiection and ſubmiſſion vntounto him. This Phile. (as it ſeemeth) was a cittizen of Coloſſe, xHierom. in prolog. Coloſſ. Eraſmus in hunc locum.a citty ſcituate in Phrygia, not far frō Laodicea, whoſe ſeruant Oneſimus committing either Theft in purloyning away his Maiſters goods, or ſome other great and grieuous crime (as the manner of leud and euill Seruants is) ran away from his M. as far as Rome, being many hundred miles diſtant from Coloſſe, where he ſuppoſed he ſhould heare no more of him; or if he did, would not follow and purſue after him ſo far. This Fugitiue and Runnagate Seruant, falſe fingered, and falſe hearted, comming to Rome, ySynop. Athana. in hanc. Epiſt.was by the gratious prouidence of God, brought where Paul the Apoſtle lay bound in priſon, and hearing him (among others) preaching the Goſpel of Chriſt to Remiſſion of ſins, to all that repent, had his hart opened, and was by Gods bleſſing conuerted to the Faith, became a ſound and ſincere Chriſtian, and performed ſundry duties of louelove to Paul, miniſtring continually vntounto him in the time of his Captiuity, as a dutifull Sonne to his ſpirituall Father. But after the Apoſtle vnderſtood that hee was another Mans Seruaunt, and belonged vntounto him, as it were a part of his poſſeſſion, though he found him in his diſtreſſed and afflicted eſtate, very profitable, comfortable, and neceſſary vntounto him, yet he would not detaine him from his Mayſter, to whom, by the Word of God, by the light of Nature, and by the Law of all Nations he appertained. Hence it is, that hee ſent him backe againe to his Maiſter, with this Epiſtle; in which the Apoſtle dooth by force of reaſons and vehemency of words, vrge Philemon to entertaine, and retaine with him his fugitiue and offenſiue Seruant, but now greatly altered, and throughly changed by the power of Gods word: zPſal. 19. 7.Which conuerteth the Soule, and giueth wiſedome vntounto the ſimple: as the Prophet teacheth vsus.
The vſes of the former Argument of this Epiſtle.Thus we ſee how Paule intreateth and obtaineth pardon for Oneſimus, a Seruant, that was conuerted by the preaching of the Apoſtle: which offereth vntounto vsus diuers good and profitable vſes.
Vſe 1.Firſt, we ſee that Chriſt Ieſus reiecteth none that come vntounto him, how baſe and ſimple ſoeuer they be. All ſuch as repent and beleeue the Goſpell, whether Maiſters, or Seruants, high or low, rich or poore, are accepted of him who is Lord of all, and with whom is no reſpect of perſons. A notable comfort to all of low place and meane condition, to conſider with themſelues, that howſoeuer the men of this World hauehave many times no reſpect vntounto them, yet they are deare to God, and regarded of him, who openeth to them the doore of ſaluation, and reſerueth for them a Crowne of righteouſneſſe. He appointeth his Word and Sacraments for them, as well as for others, and hence it is, that for the moſt part the poore receiue the Goſpell. aGal. 3, 28.There is neither Iew nor Graecian: there is neither bond nor free: there is neither Male nor Female, for ye are all one in Chriſt Ieſus.
Vſe 2.Secondly, this inſtructeth vsus, not to contemne or deſpiſe any, how vile ſoeuer they may ſeeme in our eyes, but to be carefull for their good, and to further their conuerſion, bMat 18, 10.according to the counſell of Chriſt our Sauiour. Math. 18. See that ye despiſe not one of theſe little ones; for I ſay vntounto you, that in Heauen their Angels alwaies behold the Face of my Father which is in Heauen: For the Sonne of Man is come to ſaue that which was loſt. Many are baſely and badly thought off in this World, who are in great price and eſtimation with GOD. Many are wronged and oppreſſed of Men, of whom the high God of Heauen taketh care and charge. We are ready to reſpect the outward face and perſon of Men, but he regardeth the heart. God the Father loueth them, woe therefore to them that hate them. Chriſt Ieſus came to ſaue and redeeme them; woe therefore to all them that ſeeke to hurt and deſtroy them. It pleaſeth God oftentimes to call the Seruant, and to let the Maiſter alone, ſuffering him to perriſh in his ſinnes. This is the cauſe that the bleſſed Virgine magnifieth the Lord, and that her Spirit reioyceth in God her Sauiour, cLuke. 1. 52, 53.Becauſe he looked on the poore degree of his Seruaunt, and had doone great thinges for her: Hee pulleth downe the mightie from their Seates, and exalteth them of low degree; He filleth the hungry with good things, and ſendeth away the Rich empty.
Vſe 3.Thirdly, we learne, that no man ought vnderunder any colour of Religion and pretence of godlineſſe, to keepe away other mens Seruants from their owne Maiſters. Paule found the Seruant of Oneſimus faithfull to helpe him, and forward to Miniſter vntounto him; yea, he might be bold with Philemon his Mayſter; yet he would not detaine him with him, without his allowance and approbation. The Goſpell then doth not deſtroy and diſanull the diuers degrees and orders eſtabliſhed in the World, but rather confirmeth and ſtrengthneth them. It alloweth not the Seruant to reſiſt and riſe vp againſt the Maiſter, although hee ſhould be a beleeuer, and his Maiſter an vnbeleeuer; or he be a beleeuer as well as his Maiſter, and in knowledge of godlineſſe be equall vntounto him: but teacheth him to obey for conſcience ſake, d1 Tim. 6, 1, 2.and to Count his Maister worthy of all honour, that the Name of God and his Doctrine be not euill ſpoken of: And they which hauehave beleeuing Maiſters, let them not despiſe them, becauſe they are Brethren, but rather do ſeruice, becauſe they are faithfull, and beloued, and partakers of the benefit. Theſe things teach and exhort.
Ʋſe 4.Fourthly, we are to marke, that the Lord requireth of vsus, to bee ready to forgiue and forget the wronges and iniuries that are done vntounto vsus. Let vsus put from vsus all rancor and mallice, and not ſuffer the Sunne to goe downe vponupon our wrath. O how eMath. 18, 27great is the mercy of God toward vsus? How great is our debt toward him? Let vsus put on the bowels of pitty and compaſſion, forbearing one another, and forgiuing one another; fCol. 3, 13.If any Man hauehave a quarrell vntounto another, euen as Chriſt forgaue, euen ſo doe ye. If we come to any of the exerciſes of our Religion; to heare the Word, to receiue the Sacraments, or to call vponupon the Name of God, if the Leauen of maliciouſneſſe hauehave infected our heartes, the word of life, is made the ſauour of death; the Sacraments, are made Inſtruments of Wrath; and our Prayers are turned into Sinne. We are taught in our Prayers, to aske gChryſoſt. hom 1. in Philem.forgiueneſſe at the hands of God, as we our ſelues performe this duty toward our Brethren. The promiſe of forgiueneſſe, is made to them that doe forgiue, hMark 11, 25When ye ſhall ſtand and pray, forgiue, if ye hauehave any thing against any man, that your Father alſo which is in Heauen, may forgiue you your treſpaſſes: For if ye will not forgiue, your Father which is in Heauen will not pardon you your trespaſſes. This accordeth with the precept of Chriſt. Math. 5. If thou bring thy guift to the Altar, and there remembreſt that thy Brother hath ought againſt thee, iMath. 5, 24.Leaue there thine offering before the Altar and goe thy way, firſt be reconciled to thy Brother, and then come and offer thy guift. If we deſire As new borne Babes the ſincere Milke of the word, that we may grow thereby; k1 Pet. 2, 1, 2.We muſt lay aſide all maliciouſneſſe, and all guile, and diſſimulation, and enuy, and all euill ſpeaking. If we would be doers of the word, and not hearers onelyonly, deceiuing our owne ſoules, we muſt lIam. 1, 21.Lay apart all filthineſſe, and ſuperfluity of maliciouſneſſe, and receiue with meekeneſſe the word that is grafted in vsus, which is able to ſaue our Soules. Now we hauehave in this Epiſtle, mIllyr. arg. in hanc Epiſtol.a moſt worthy example of receiuing them that are fallen, of forgiuing the penitent, of the pardoning of iniuries, of ioy for the conuerſion of a Sinner. Yea, we learne not onelyonly to be louers of peace, but to be makers of peace; as Paul doth betweene the Maiſter and the Seruant. Our Sauiour pronounceth them bleſſed nMath. 5, 9.That are Peace-makers, for they ſhall be called the Children of God. We are charged, not onelyonly to ſeeke peace our ſelues, but to make peace with others, whereby we beare the liuely Image of God, who is called the God of peace: we are made like vntounto Chriſt, who is our peace, and hath reconciled vsus vntounto his Father.
Vſe 5.Fiftly, we are taught to take heede we doe not raſhly ſit in iudgement vponupon any. This euill Seruant had picked and purloyned from his Maiſter, and when he had done ranne his waies, yet GOD found him out and gaue him repentance, when he ſought not after God. It is a common Prouerb; He runneth farre that neuer returneth. Chriſt Ieſus calleth ſome at the leaueth houre, as hee did the Theefe that hung with him vponupon the Croſſe. The Apoſtle chargeth, that o1 Cor. 4, 5.We iudge nothing before the time vntill the Lord come, who will lighten things that are hidden in darkneſſe, and make the counſels of the heart manifeſt, and then ſhall eueryevery man hauehave praiſe of God. And in another place, pRom. 14, 4.Who art thou that condemneſt another mans ſeruant? He ſtandeth or falleth to his owne Maiſter. All men are in the hand of God, and all times and ſeaſons are diſpoſed by him. The Huſbandman Tilleth the ground, and ſoweth his Corne, but it doth not by and by gtow vp. The Diſciples of Chriſt heard many things of his mouth, which ſeemed buried and forgotten, but the precious fruit thereof, appeared plentifullie afterward. Let vsus not limit vntounto God his times and ſeaſons, nor goe about to teach him knowledge. Paul was a Perſecuter of the truth, a Blaſphemer of God, an oppreſſor of the Church, yet in the end he was called by the voyce of Chriſt. Let vsus therefore condemne no man, nor iudge any raſhly, leaſt we be iudged.
Vſe 6.Laſtly, we ſee euidently (as in a Glaſſe) in this Epiſtle, that all that are elected of God to eternall life, ſhal in Gods good time be called effectually to the knowledge of the truth. God hath made all things in number, waight, and meaſure. As no more ſhall be ſaued then he hath appointed, ſo not one of them ſhall bee loſt that he hath prepared to be heires of glory. God hath many waies to pull them out of the fire whom he will hauehave ſaued. So many as belong to him, he will at one time or other, ſend them and offer them the meanes of their ſaluation: yea, when we leaſt of all ſeeke our owne good, and intend our owne conuerſion, it pleaſeth God to call vsus, and to gather vsus into the boſome of the Church. The Parable qMath. 20, 1.of the Houſholder hiring labourers into his Vineyard; teacheth, that he calleth at all times and houres of the day. We ſee it in the example of Paul, when Chriſt Ieſus called vntounto him from the Heauens, he thought nothing of his owne conuerſion, but of the Churches ſubuerſion. Wee ſee it in the Penitent Theefe, in Manaſſeth, in Mary Magdalen, and many others. VVe ſee it in Oneſimus in this place: Who would hauehave imagined, that this man playing the vile Runna-gate, and the falſe Theefe, and departing out of the religious Houſe of godly Philemon, which is honoured with the Name of a Church, would euer hauehave turned a new leafe, and come to the acknowledgement of the truth? who would hauehave thought that the prodigal Son, rLuke 15, 24.going from his Father, forſaking his Brother, waſting his patrimony, and ſpending his ſtrength and wealth vponupon Harlots, would euer hauehave ſeene his owne folly, and that it ſhould be ſaid of him; My Son was dead, and is aliue againe; he was loſt, but he is found? This is that which is ſet downe in the Actes of the Apoſtles; ſActs 13, 48.When the Gentiles heard it they were glad, and glorified the word of the Lord, and as many as were ordained to eternall life, beleeued. God is able to make a way for the execution of his purpoſes, and knoweth how to accompliſh his decrees. Thus much of the circumſtances of time and place, as alſo of the Argument of this Epiſtle: Now let vsus come to the words.