he would not thereby become Philemon's debtor. If a calculation was made of what had been received from St. Paul, and what had been paid to him, after this debt of the servant was cancelled, it would appear upon the foot of the account that Philemon was still a debtor to the apostle: for he must have a slender notion of the value of an immortal soul and eternal bliss who did not think them more than an equivalent for any favour he could bestow. That the apostle therefore might not seem to reproach Philemon with a suspicion of being so rigorous in his demands as to expect from St. Paul a compensation of the damages done by Onesimus, he again renews his request, without entering into any such engagement, and expresses a great confidence in him, that he would not only answer, Philem. 20, but exceed his desires: Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord. Having confidence in thy obedience I write unto thee, knowing that thou wilt also do more than I say. He must have an heart of steel who could resist such moving strains as these; he must desire [deserve] never to feel any joy again, who would not do much more than was now asked of him to contribute to the joy of St. Paul, who was at this time a prisoner; he must have no bowels, who would not by so small a boon refresh the bowels of an apostle; he must ill deserve the good opinion St. Paul entertained of him, who could be inexorable to such persuasive arguments, such prevailing language, such alluring charms of eloquence, as shine throughout this whole epistle.

21.

Ver. 22.

To shut up all, the apostle intimates to Philemon a design, which though it might seem foreign to his main business, yet might tend as much as any thing that had been said to promote it: But withal prepare me also a lodging: for I trust that through your prayers

I shall be given unto you. It is a known observation, that letters do not blush; what men would be ashamed to ask in person, that they are bold enough to ask by letter: and it is as true, that the readers of letters do not blush; they are hardy enough to deny that to their absent friends which they could not refuse them if present. The apostle therefore intimates to Philemon his intention to visit him shortly; who must for that reason be the more inclined to gratify him, as not being able to look him in the face, and to bear his presence, if he should deny him this small, this reasonable, this importunate request.

Thus have I gone through the main part of this elegant Epistle of St. Paul, the remaining verses being only some salutations from friends, and the usual blessing, and have pointed out to you some of those beauties which you yourselves upon a cursory view of it may not perhaps have observed. I have not time to expatiate upon those practical reflections which naturally arise from what hath been delivered, and which I shall therefore barely mention, and leave the improvement of them to your own thoughts.

The most obvious inference, which offers itself at first view, is this, that we should not despise any persons by reason of the meanness of their outward condition; that we should love and esteem men, not so much by the rank and place they bear in the world, as by the inward qualities and graces of their souls; that we should not treat even servants with an air of haughtiness and insolence, as if they were creatures of another kind from us, and of a species below us, but should show them all that humanity which is due to them as men who are partakers of the same nature, and with all that love and affection, which are due to them

as Christians, partakers of the same grace with ourselves. We are not greater or better than the apostle St. Paul was; our servants are not meaner or worse than Onesimus had been: let us reflect on St. Paul's conduct towards him, and by that let us regulate ours towards them.

Another inference, which may be made from the subject-matter of this epistle, is, that we should use that interest we have with men of power and authority for the advantage of those who stand in need of our patronage and help. Let us consider with what earnestness St. Paul recommends the cause of Onesimus to Philemon, and, when we have the like opportunity, let us show the like zeal to do good offices to the helpless and friendless.

Another inference, which may be drawn from this epistle is, that we should not despair of the reclaiming of any sinners, be they at present never so wicked. Let us consider the great difference there was in the character of Onesimus when he run away from and robbed his master, and when St. Paul sent him back with this recommendatory letter, and we shall not judge the case of any sinner to be quite desperate, because he seems at present very profligate.

Another inference is this, that when sinners are reclaimed from their vicious courses, we should not upbraid them with their past faults. Let us consider the tenderness of St. Paul towards Onesimus; with what affection he speaks of him, and solicits for him, and mitigates his faults; and we shall not be over-rigorous and severe in ripping up the former miscarriages of those in whom we find a thorough reformation.

Another inference is, that those who have min

istered to others in spiritual things should not from thence assume over them a right of commanding and influencing them in temporal affairs. Let us consider that Philemon owed himself, his conversion, his hopes of everlasting happiness, to St. Paul; let us observe how cautious St. Paul is of taking any advantage therefrom to enjoin his compliance with what he here desired by way of authority; and we shall not so far prostitute things sacred as to mix secular interests with spiritual, and to affect the government of those in the things of this world who may have a love and esteem for us, and some obligations to us, as being appointed their guides to lead them in the way to heaven.

Another inference is, that we should not look upon the first preachers of the gospel as men of no skill, no learning, no address. We have a convincing proof to the contrary in this epistle of St. Paul; and if in other parts of his writings he doth not address himself to his readers with so much art as he doth here, it is not because he was not master of it, but because he thought it beneath the dignity of his subject, and unbecoming the simplicity of the gospel, to make use of it. His speech and his preaching was not with enticing words of man's wisdom,. . . . that our faith might not stand in the wisdom of men, but in the power of God, as he himself teaches us, I Cor. ii. 4, 5.

The last inference which I shall make from what hath been discoursed is this, that if this part of scripture, which hath been generally looked upon as the most dry and barren and unedifying, is thus fruitful of wholesome and practical and useful truths, we should have an high esteem and reverence of these

divine oracles, which are so well fraught with wisdom and knowledge, and should value as we ought all the 2 Tim. iii. holy scripture, which is all given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good

16, 17.

works.