A commentary vpon the Epistles of Saint Paul to Philemon, and to the Hebrewes together with a compendious explication of the second and third Epistles of Saint Iohn. By VVilliam Iones of East Bergholt in Suffolke, Dr. in Divinity, and sometimes one of the fellowes of the foundation of Emmanuel Colledge in Cambridge.

VERSE 22.

THe conclusion of the Epistle. Which hath three branches: An invitation in this Ver. A salutation, 23.24. A valedicti∣on. 25. In the invitation. 1. There is the substance of it. 2. The reason of it: the substance is this; but withall, preparing me a lodging. This makes for Onesimus, sayes Chrysostome, because S^t. Paul himselfe will come shortly, and then he shall see what is, and hath beene the usage of him.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: together with other private matters, which I will not in∣sist in: (make ready) to thy former favours adde this also. A lodg∣ing. Such as strangers are wont to have. Saint Hierom is of opinion,

that he would have him to prepare an house for him in the middest of the City, a large and a spacious house: because, especially after his imprisonment, a great number would flocke to his preaching: yet it is very like that S^t. Paul meanes a lodging in his own house, because there he might be boldest, and because it was a religious and well ordered house. Saint Chrysostome collects from hence, that Phi∣lemons house was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an Inne for all Saints. It might be so very well, as Gaius was S^t. Pauls host, and the host of the Church too. Howsoever,* 1.1 S^t. Paul would have him to prepare a lodging for him there: not as if he needed so great preparation; a little would content him, and his trayne should not bee great: but hee speakes it ad amplitudinem fiduciae, & majoris familiaritatis spem; for a de∣claration of the confidence he had in him, and a demonstration of the familiarity, that was betweene them: prepare me also a lod∣ging.

No doubt but when Philemon read this clause of the letter, he gave an eccho in mind, saying, I will, Paul, with all my heart: thou shalt be exceeding welcome to men we should be all willing to re∣ceive CHRISTS members, chiefely his Ministers, into our hou∣ses: our houses shall prosper the better for it. The Shunamitish wo∣man got a Sonne to her great joy, by entertaining of Elisha. Za∣••heus gained by CHRISTS comming to his house: by it he was made the Sonne of Abraham.

We never read that Gaius had the lesse for keeping open house to the faithfull.

Ambrose that noble man, which kept Origen in his house, was the more beloved of God, and the more renowned in the world. Cassianus S^t. Ignatius his host hath his name by that propagated to ••ll posterity. If any Pauls come to us;* 1.2 let us doe as Zacheus did, come downe hastily, and receive them joyfully: and Christ will lodge you in his house at the latter day, Matth. 25.35.

Then followes the reason of it, because I am in great hope to come to thee shortly. Philemon happely might reply; dost thou speake for a lodging, Paul? thou art lodged already, being in pri∣••on. I, but sayes he, I trust to be dislodged of that shortly: which is ••llustrated by the instrumentall, and the efficient cause: the instru∣mentall is their prayer; the efficient, Gods goodnesse in delivering him out of prison.

Through your prayers: not say, through my prayers, but yours, in modesty ascribing more to theirs, then to his owne. And indeed, the prayers of all religious persons availe much, if they be fervent. By the prayer of Moses the red Sea was divided: Water gushed out of an hard and stony rocke:* 1.3 by the prayer of Iosua the Sunne stood still; till he had gotten the victory over his enemies: the prayer of the three children quenched the violence of the ra∣ging fire: the prayer of Daniel stopped the mouthes of the Lions: the prayer of Ionah brought him out of the Whales belly; the prayers of the Church brought Saint Peter out of prison, and their

prayers here bring Saint Paul out of prison.* 1.4 When Marcus Au∣relius Verus, the Emperour, was in Germanie, there was such a drought in the armie, as that man and beast was like to perish: the legion called Melitina, afterwards Iulianea, being Christians, fell downe on their knees in the open field, sent up a piercing prayer to heaven. Immediately there fell such abundance of rayne, as made a gracious supply to the comfort of them all.* 1.5 Saint Augustine writes of a certaine Barbarian servant, which was made a Christi∣an, who never learned to read, yet by three dayes prayers obteyned so much of God, that he could read the bible, to the admiration of those that were with him.

This should encourage us all to pray for our selves, and others too. Say on my mother, sayd Salomon to Bathshebah, I will not say thee nay. So God by the secret inspiration of the spirit speakes to us; say on my children, I will not say you nay: ascendit precatio; descendit miseratio.

* 1.6Wee have had the instrumentall cause: now to the efficient, which was Gods grace and mercy. He doth not say, your prayers shall merit my delivery: but through your prayers I shall be given to you. In the Greeke, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of Gods free and undeserved goodnesse. Prayer is a sacrifice well pleasing and acceptable to God. I will lift up my hands as an evening sacrifice: yet it is not meritorious.* 1.7 When we have done all we can, prayed as attentively, as zealously as we can; we are unprofitable servants: and wee had need to pray to God to forgive the weakenesse of our prayers.

Notes

• * 1.1

  Cajet.
• * 1.2

  Ad Mariam Cassabolitam.
• * 1.3

  Iac. 5.16.
• * 1.4

  Euseb. l. 5. c. 5.
• * 1.5

  De doctr. Christ. l. 1. initio.
• * 1.6

  Aug.
• * 1.7

  Psal. 141.2.