VERS. 1. 2.

PAVL , a prisoner of IESVS CHRIST , and our brother TIMOTHY , vnto 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 vpon 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 haue 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 euery 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 haue beene framed by the motion of Gods Spirit . What a folly then is it for vs 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 haue 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 haue , 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Here comes in no Desunt per pauca . Desiderantur nonnulla . Those bookes wee haue , wee haue 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 haue , 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 vpon 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 vnto vs 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 euery member thereof in speciall , who here-hence haue this gracious and sweet Meditation yeelded vnto 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 vs good , we thinke it a great fauour , and our selues much honored . What a honour was this then for ONESIMVS , to haue 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 vs 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 vpon 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 haue had contempt powred vpon them , contemning God , and haue 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 vpon 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 onely 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 vs 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 onely in their preaching , thus to speake ; or if it belong to others , onely 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 haue of powdering ; so in the matters of speech , the readier we be in vulgar and ordinarie matters to forget our selues , the more need haue 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 , haue the greater comelinesse of apparell put vpon them , 1. Cor. 12. 23. So in the obiects of our speech , the meaner , the baser they be , the more need haue 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 vpon 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 haue 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 mercie 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 vnto , 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 vpon 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 vnto 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 haue 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 vs not then be afraid of the prison , for there the Spirit will meete vs . Let vs 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 haue 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 haue 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 vnto 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 vnto 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 haue 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 haue we in our suffering ? but let vs be sure our cause be good , that wee may be able to call our selues the prisoners of Christ , and then haue 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 vnto vs in PAVLS example , who was not onely 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 onely 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 giue place to the gift of beleeuing , proper and peculiar to the Elect. Good cause haue 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 , haue 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 vs . Those Christians therefore which haue rest giuen them , when many of their Brethren are exercised vnder 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 vs a special credit in them , in that he maketh vs 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 vs 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 vs 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 haue 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. Vnto 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 vs 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 ; Euery 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 onely 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 , onely the holy Ghost . This example of TIMOTHY , willingly ioyning with PAVL in this so Christian a businesse , must teach vs 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 vs , 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 loue , 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 haue beene applyed to PAVL , Wouldest thou loue them that hate the Lord ?

Let vs learne by PAVLS example , to haue our hearts inlarged in all true Christian loue 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 haue the account of equals . The Apostle saith , When I was as a child , I spake as a child , and euery 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 vpon them then euen they did .

Secondly , I obserue the cause of PAVLS loue 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 loue one another . True it is , that the generall calling of a Christian should be a sufficient bond , to knit together in true loue 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 loue together as Brethren , and with one heart and hand giue 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 .