Two Treatises, Commentary on verse · Verse 7
VERS. 7. For wee hauehave great ioy and conſolation in thy louelove, becauſe by thee, Brother, the Saints bowels are refreſhed.
NOw he comes to the ſpeciall and ſeuerall ſetting forth of his thankſgiuing as before he had in the former Verſe ſpecially ſet forth his Prayer, both which he deſcribeth ioyntly together in the fift Verſe, being ioyntly propounded in the fourth Verſe. Now he ſets his thankſgiuing by the cauſe, that moued him to giuegive thanks for PHILEMONS louelove, viz. The ioy and comfort he receiued by it. The reaſon may thus be diſpoſed:
Thanks is to be giuen for that louelove which brings ioy.
Thy louelove brings me much ioy and comfort. ERGO, The Propoſition is wanting.
The Aſſumption is in this ſeuenth Verſe, in the beginning, where firſt his ioy is deſcribed by the quantitie, Great, and then the Aſſumption is confirmed in the end of the ſeuenth Verſe, by the effect of PHILEMONS louelove, The refreſhing of the Saints bowels. The Argument may thus be framed:
That louelove which refreſhes the Saints bowels, must needes reioyce me.
Thy louelove is ſuch: ERGO, The Propoſition is here alſo wanting.
The Aſſumption in the Text, By thee, Brother, the Saints bowels, &c.
Bowels. The word ſignifies not only the Guts, but all the Inwards, as Heart, Liuer, Reynes, and ſuch noble parts. But yet theſe are not here meant, but by a Metonymie of the ſubiect, thoſe affections of the ſoule, that hauehave their ſeate in theſe parts.
Refreſhed. A Metaphor, drawne from the reſt of the body, wearyed with trauell, or tyred, and ouerpreſſed with ſome burden, and ſweetly applyed to the reſt of the affections, toyled, and turmoyled with griefe, and readie to ſinke vnderunder the burthen of ſome grieuous affliction.
That this is the proper ſignification of the word, appeareth, Matt. 11. 28. Come to me, all yee that are weary and heauy loden, and I will eaſe you. The word there tranſlated to eaſe, is that, which here is tranſlated, refreſhed. By this Metaphor, PHILEMONS louelove is notably amplified, for hereby the Apoſtle declareth, that his louelove was no leſſe comfortable and ſweet to the diſtreſſed Saints ſoules, then reſt and ſleepe is to the tyred body of the trauailing man, or the taking away of the burden to him that is readie to ſinke vnderunder it.
In the Verſe it ſelfe, conſider theſe two points. Firſt, the reaſon or cauſe that moued PAVL to giuegive thanks for PHILEMONS louelove, in the firſt part of the Verſe.
Secondly, the confirmation of this reaſon, in the end of the Verſe, For by thee, Brother, &c. For the firſt, he makes a double cauſe. Firſt, his ioy, which PHILEMONS louelove miniſtred to him, and that no ſmall or ſlender ioy, but great ioy. Secondly, his comfort, which hee receiued by the ſame louelove, and this latter is an amplification of the former: for PAVL hereby ſignifieth, that the ioy hee tooke in PHILEMONS louelove, was not a ſimple ioy, but a comfortable ioy, ſuch a ioy as did counteruaile and ſwallow vp all the griefe of his preſent afflictions. Here obſerue,
Firſt, that whatſoeuer breedes ioy, is a iuſt matter Doct. 1 of thankſgiuing: for this is the reaſon of PAVLS Argument of ioy muſt be argument of thankſgiuing.thankſgiuing for PHILEMON, For wee hauehave great ioy in thy louelove. And the ground of this reaſon muſt needs be this: That which ſtirreth vsus vp to ioy, muſt likewiſe ſtirre vsus vp to thankſgiuing: but you will ſay, The wicked take great delight in miſchiefe. It is a paſtime to a Foole, to doe wickedly. Muſt they then giuegive thanks for their wickedneſſe? God forbid. Vnderſtand this of a lawfull and iuſt ioy, comming from God, and not of an euill ioy comming from Satan: for the end of that ioy is heauineſſe, Pro. 14. and not thankſgiuing; it being a ſinne, muſt driue vsus to a ſorrowfull confeſſion of ſinne, and not to any cheerfull praiſing of Gods Name. But in a lawfull and holy ioy it holds, ſuch as is the ioy, ariſing out of the works of Gods Wiſedome and Mercy, whether done to vsus, or by vsus to others, or by others.
They are wickedly vngratefull, who when God ſhall hauehave cheered and reuiued their ſpirits by his mercies, doe not make their ioy and cheerfulneſſe a whetſtone for thankſgiuing, but rather for wantonneſſe, and vncleanneſſe, and vanitie of ſpeech. As wee ſee many, when God at the Table hath filled their hearts with food and gladneſſe, in the ſtrength of their ioyfull ſpirits quicken their wits to ſweare, blaſpheme, reuile, and reproch the Saints, and not once to bleſſe Gods name for his creatures, that hauehave refreſhed and reuiued their ſpirits. This is a prophane and carnall ioy, though otherwiſe lawfull in it ſelfe, which reſteth only in the creature, and aduanceth not vp the mind to the Creatour: whereas wee ſhould reioyce more in the good will of the Giuer, then in the gift.
Let vsus then hauehave a ſpeciall eye to this affection of ioy, that as ſoone as wee feele the firſt motion and tickling of it; if it be euill, we may reſtrayne it; if lawfull, we may vſe it lawfully, as a goad to prick vsus to thankſgiuing, and firſt, pay the toll and tribute of our ioy, to the Lord, in thankſgiuing, before wee proceed further in it our ſelues; as Marchants, before they can hauehave the benefit of their commodities themſelues, muſt pay their Impoſt to the King.
But, alas, how oftentimes hauehave wee felt the Lord, euen repleniſhing our ſoules with much ioy, ſpecially of outward comforts, and yet wee, in the meane while, hauehave not one thought of paying God his toll!
Whereby it comes to paſſe oftentimes, that God being angrie with vsus, for keeping backe from him his right, his Mercies are turned into Iudgements, and our ioy into heauineſſe: yea, hence it comes to paſſe, that that ioy which otherwiſe is lawfull, is now, becauſe the fruits thereof were not hallowed to God, become to vsus vnlawfull and vnholy, to be checked with SALOMONS reprehenſion. Eccleſ. 2. Thou mad Foole, what doeſt thou? whither runneſt thou head-long, forgetting that GOD, in whom thou ſhouldeſt reioyce? from whoſe Mercy this thing, wherein thou art ſo delighted, did come vntounto thee?
Secondly, that ioy is a ſingular and wonderfull Doct. 2 bleſſing of God, for the which ſpeciall thanks are due vntounto him. For the rule of the Logicians is here true: That which maketh another thing ſo, is much more ſo it ſelfe. If ioy make others things iuſt matters of thankſgiuing, then much more is it a matter of thankſgiuing it ſelfe. 1. Theſſal. 3. 9. What thanks can we recompenſe againe to God for you, for all the ioy wherewith we reioyce for your ſakes? And truly, ioy is the very ſoule of the ſoule, the very life of our life, without which our life is a dead, and liueleſſe life, and we our ſelues but liuing carkaſſes.
Therefore if God ſhall grant vntounto vsus a ioyfull and merrie heart, in the vſe of any of his mercies, let vsus acknowledge it with SALOMON, Eccleſ. 2. as a ſpeciall, yea, a double bleſſing, and ſo not content our ſelues with ſingle thanks; but,
Firſt, thanke God for that benefit, which is the occaſion of our ioy; and,
Secondly, for the ioy it ſelfe, which we hauehave out of that mercy: for no benefit of it ſelfe can worke ioy, without the ſpeciall bleſſing of God: ſo, Act. 14 The filling of the heart with food and gladneſſe, are made two diſtinct works of God. For how many are there that enioy not thoſe things they poſſeſſe, who though they ſhould eate Manna, the bread of Angels, might yet bee ſaid to eate the bread of teares?
Thirdly, obſerue, what that is which muſt ſtirre Doct. 3 vsus vp to thankſgiuing, and cauſe vsus to performe it Th… …n…entiue of Thankſgiuing.in due manner, namely, the feeling of ioy in the benefit beſtowed vponupon vsus: for this is the reaſon, that howſoeuer wee want not ſufficient matter of thankſgiuing, as being compaſſed continually with GODS mercies, yet oftentimes wee finde our ſelues very vnfit and indiſpoſed for this dutie: wee want the ſweet ſenſe of Gods Mercy, Goodneſſe, Power, &c. in thoſe benefits we hauehave, which ſhould enlarge and dilate our hearts with ioy: when thy heart ſhall once be poſſeſſed with this ioy, it growes ſo full preſently, that it cannot any longer containe it ſelfe within, but muſt needs powre out it ſelfe into thankſgiuing. Pſal. 92. 2. It is good to praiſe the Lord, to ſing to the most High; but what droue DAVID hither, hee himſelfe ſhewes the reaſon in the words following: Becauſe thou cauſeſt me to reioyce in thy works: and, Pſal. 16. in the midſt of his Thankſgiuing, ſee how the heate of ioy breakes forth in him! My heart is glad, and my tongue reioyceth. EueryEvery part of Gods worſhip hath his proper and ſpeciall affections. Now, as in Prayer, the feruency of an hungrie and thirſtie deſire is the ſpecial grace thereof; ſo in Thankſgiuing, the triumphing Spirit of ioy. If this bee wanting, alas, how poorely and coldly doe wee giuegive thanks! Therefore here that of Saint IAMES muſt bee remembred, Is any man afflicted? Let him pray. Is any man merry? Let him ſing Pſalmes, namely, of Thankſgiuing, as appeareth by the oppoſition.
Fourthly, marke, that PAVL did not only take ioy, Doct. 4 but comfort in PHILEMONS louelove; comfort preſuppoſeth grief; as a medicine, a diſeaſe. Therfore PAVL giues vsus to vnderſtand, that PHILEMONS louelove was a kind of counter-poyſon to the griefe, which his impriſonment and other afflictions wrought him. Whereby wee may learne, what is that which will bring eaſe and comfort to the minds of Gods children in their troubles, namely, the vertue and good carriage of thoſe whom they louelove and reſpect: As this will be the comfort of good Miniſters in their afflictions, if their flocks ſtand faſt in that Truth, which they hauehave preached. As PAVL tells the Theſſal. 1. 3, 6, 7, 8. Now are wee aliue, if yee ſtand fast in the Lord.
Thoſe then, that hauehave ſuch, as are neerly bound vntounto them, vnderunder the croſſe, as People their Miniſters, Children their Parents, &c. muſt learne here to miniſter ſound comfort vntounto them in their afflictions, namely, by continuing the ſame good courſe they walked before. If they ſhrinke and goe backe, they adde to their afflictions, and euen kill their hearts. And thoſe parents which in their afflictions hauehave ſuch children, thoſe Miniſters that in their troubles hauehave ſuch people, according to PAVLS example, muſt comfort themſelues here withall.
Fiftly, obſerue what that is, wherefore we are to Doct. 5 take ioy in another, viz. his grace. We hauehave great ioy Grace, argument of ioy in others.in thy louelove. This is that, which may iuſtly cauſe parents to reioyce in their children, one friend and kinſman in another. 2. Iohn, We hauehave no greater ioy then this, that we heare thy children walke in the Truth. Phil. 2. 2. Fulfill my ioy, that yee be likeminded, &c. If wee reioyce in them for other reſpects, as for Wit, Wiſedome, Knowledge, Learning, Beautie, &c. our reioycing is not good, the end of our mirth wil be mourning, wee reioyce not ſo faſt now, but wee ſhall weepe and waile as faſt afterward. Withall let vsus here learne how to miniſter occaſion of ioy to thoſe that deſire to hauehave ioy of vsus, as our Parents, Miniſters, Acquaintance, &c. Let vsus grow in grace, and in the true knowledge, and feare of God. Otherwiſe a prophane people, giuen to Swearing, polluting the Sabbath, are thornes and pricks in the ſides of godly Miniſters, and a fooliſh ſonne is a heauineſſe to his religious parents.
The ſecond part of this Verſe followeth, namely, the confirmation of the former part, which was, that hee had great ioy in PHILEMONS louelove. This he proues, becauſe PHILEMON refreſhed the Saints bowels.
Here obſerue; Firſt, that PAVL doth not ſay, he Doct. 1 hath ioy in his louelove, becauſe his owne bowels were LoueLove to be more reioyced in, then in the profit of itrefreſhed by him, but becauſe the Saints bowels were refreſhed. Many will reioyce in that louelove which is profitable to themſelues. But where is he that will as well reioyce in that louelove which is profitable only to others? It is plaine then, that wee reioyce not ſo much in louelove, becauſe it is louelove, becauſe it is a vertue, but becauſe it is beneficiall to our ſelues, and that only wee reioyce indeed in our profit that wee reape by that louelove, and not in the louelove it ſelfe. For if wee reioyced in the louelove it ſelfe for it ſelfe, then it would be all one vntounto vsus, whether wee or others were benefited by it. For that louelove which performeth the duties of kindneſſe to others, is as well louelove, as that which ſheweth the like kindneſſe to vsus. Then therefore ſhall we ſhew our ſelues to be of S. PAVLS ſpirit, when wee can heartily reioyce at the graces of Gods children, and louelove them for thoſe graces, whether wee hauehave any profit by them or not (we ſtand not vponupon that) yea, and when wee hauehave profit by them, wee reioyce, yet more in their profit, becauſe of the fruit that ſhall further their reckoning, then in our gaine, Phil. 4.
Secondly, marke, that then is a moſt ſeaſonable Doct. 2 time of reioycing, when we ſee the bowels of Gods The fittest time of ioy, when it is well with the Church.Saints refreſhed, the Church and People of God releeued in their diſtreſſes. So on the contrarie, if we ſee the bowels of the Saints wrung with griefe, and the Church pinched with the perſecution of her Aduerſaries, and that ſhee is giuen as a prey into the hands of Wolues and Beares, hunted by many mightie NIMRODS, and furrowes are made vponupon her backe by the Ploughes, then wee are to know that it is a time of mourning, and of hanging vp our Harps with the captiued Iewes vponupon the Willowes. But for the moſt part, if it goe well with vsus, in regard of our owne particular, wee care not greatly which way things go with the Church, ſinke ſhee, ſwimme ſhee, all is one, ſo we liue at eaſe, and ſleepe in whole skinnes. If our owne priuate eſtate be ſhaken, we take on and are much caſt downe, but teares doe ſoone waxe drie in the euils of others, though they be common to the whole body of the Saints, whereas eueryevery mans particular depends vponupon the common good of the Church. And therefore as when the Church of God flouriſheth, and holds vp her head, we muſt lift vp ours, though otherwiſe it goe not ſo well with vsus in our owne priuate: ſo when the Church mourneth and hangeth down the head, wee muſt caſt downe ours, though our owne condition be neuer ſo good: for as the peace of Ieruſalem ſweetneth our owne priuate grieuances: ſo her afflictions and dangers do ſowre and make diſtaſtefull vntounto vsus, all priuate comforts whatſoeuer. Thus NEHEMIAH diſtaſted his fauour and honor in the Court, the Iewes in Babylon their Houſes, their Orchards, and all other their delights whatſoeuer, Pſal. 102. VRIAH his owne houſe, and wife.
Thirdly, in PHILEMONS example we are all, according Doct. 3 to our power, taught to refreſh the bowels The bowels of Gods Saints muſt be refreſhed.of Gods poore diſtreſſed Saints, if we will ſhew our ſelues to hauehave that louelove which we profeſſe. For this is the effect of PHILEMONS louelove, the refreſhing of the bowels of the Saints: for there is a cold charitie and lip-louelove, which is common euerywhere. That which IAMES taxeth, Chap. 2. of ſuch as will ſay to the naked, Clothe thee; to the hungrie, Feede thee; to the cold, Warme thee. But this laſt, they had need to ſay to their owne frozen charitie: for they onelyonly ſay ſo, they doe nothing for the releeuing of thoſe neceſſities. But true louelove, as it is ſeated in, and commeth from the heart & bowels of him that loueth: ſo it goeth downe into the very heart and bowels of him who it loueth and refreſheth them. The heart is both the place, from whence louelove commeth, and whither it goeth. And then ſhall our louelove iuſtifie it ſelfe to be ſincere and heartie, when, as a comfortable Cordiall, it doth our Brother good at the very heart.
But wherein ſtandeth the refreſhing of the Saints Bowels? I anſwer in one word: In the performing of thoſe parts and offices of kindneſſe vntounto them, which may carrie an expreſſe ſignification of our tender commiſeration and compaſſion towards them in their miſeries. If thus thou giueſt but a cup of cold water, thou ſhalt be a refreſher of the Bowels of the Saints; for nothing grieueth one in miſerie more, then to ſee himſelfe neglected of others. This was that which went very neere DAVIDS heart in his affliction, and therefore he complaines bitterly of it, Pſal. 69. 20. But when others ſhall pitie them, moane, and tender their caſe, and in a Chriſtian fellow-feeling, put vnderunder their ſhoulder, to helpe them in their weakeneſſe, therein imitating the Spirit, Rom. 8. 24. This is a great eaſe and refreſhing to their heauie and oppreſſed mindes.
Now, more ſpecially, wee are to expreſſe this our compaſſionate affection towards them, in theſe duties:
Firſt, in ſpeeches of Comfort, Pſal. 41. 1. Bleſſed Three things in which we muſt refreſh the Saints.is he that hath reſpect of the Poore, ſaying, (namely, vntounto the poore Saints) The Lord will deliuer him in the time of trouble. Thus IOSEPH confirmed and rayſed vp the hearts of his poore-brethren, caſt downe with feare, by ſpeaking kindly vntounto them, Geneſis 50. Now, theſe Conſolatorie ſpeeches, wherewithall wee are to reuiue and refreſh the ſpirits of our diſconſolate brother, are eſpecially to be taken from the ſweet promiſes of GODS Word, which, in the beſt and wiſeſt ſort wee can, wee are to apply vntounto them.
Secondly, in commending and remembring their afflicted Eſtate to GOD in our prayer. And this alſo is another thing, which the Pſalmiſt in the former place maketh another part of our reſpect towards the afflicted. In the third Verſe, after his words of Comfort, he ſetteth downe his prayer to GOD in the behalfe of the afflicted, Deliuer him not to the deſire of his enemies. The Lord ſtrengthen him, lying in the Bed of Faintneſſe: For ſo TREMELIVS tranſlates it.
Thirdly, in the Workes of Liberalitie, as the need of the afflicted ſhall require, and our owne abilitie giuegive vsus leaue. Phil. 4. When PAVL had receiued the Liberalitie of the Philippians, being in priſon, he profeſſeth, that he receiued, and that now he was full. 2. Tim. 6. ONESIPHORVS miniſtring vntounto him is called refreſhing of him: Where the word of Refreſhing is another word then this here vſed; a Metaphor taken from thoſe, who being almoſt ouercome with heat, find ſome cooling, to ſhew, how acceptable and comfortable ONESIPHORVS his reliefe was vntounto him. Where yet, beſides his miniſtring vntounto him, he maketh mention of his diligent ſeeking him out, and ſo viſiting him in the priſon, as another part of his refreſhing him: That we may ſee the truth of that which before I ſaid, That the leaſt office of kindneſſe whatſoeuer, performed with a tender and pittifull heart, is a refreſhing of the Saints. But theſe three are the chiefeſt waves of refreſhing.
Now, if in this ſort we are to refreſh the Saints Bowels, what ſhall we ſay then to ſuch miſerable Comforters as IOB was troubled with, that affoord ſmall or no comfort at all? True comfort is ſweet to the very Bowels. But much more are they to be condemned, who are ſo farre from comforting the Saints, and refreſhing their troubled Bowels, that they gripe and pinch their Bowels, adding to their affliction, wounding them whom the Lord hath ſmitten, as DAVID complaineth of ſome, Pſal. 69. 26. What ſhall wee ſay to ſuch as SHIMEI, that come out to gather ſtickes when the Tree is falne, and tread downe the Hedge where it is low, as he did, reuiling DAVID in that great extremitie? ſuch as the Edomites, Pſal. 138. that inſulted ouer the Iſraelites in the day of Ieruſalem, crying, Raſe it, Raſe it to the foundation thereof; that ſpeake words which are as the prickings of a Sword, to the piercing of our Bowels thorow, when rather words, as it were ſuppled with Oyle and Butter, ſhould be vſed. Surely, God will remember ſuch. DAVIDS imprecation ſhall befall them.
But let vsus rather imitate PHILEMON, in refreſhing the Bowels of the Saints, knowing,
Firſt, That God himſelfe hath pronounced ſuch Sixe reaſons to moue vsus to the refreſhing of the Saints Bowels.Bleſſed, Pſal. 41. Matth. 5.
Secondly, That herein wee imitate the Spirit of God, Rom. 8. 26. whoſe office it is, to comfort the hearts of the afflicted Saints.
Thirdly, That by the ſame meanes wee refreſh the Bowels, not onelyonly of the afflicted, but alſo of others, who lay to heart the afflictions of IOSEPH, as here PAVL ſayth, how he was comforted, when he heard of PHILEMON refreſhing the Bowels of other Saints.
Fourthly, Yea not onelyonly ſo, but we ſhall refreſh the Bowels of Chriſt himſelfe. The which, as they are pricked and pierced in his Saints, Acts 9. for euen the apple of his Eye, tenderer then the Bowels, is hurt in them; ſo likewiſe are they refreſhed in them, Matth. 25. Therefore the Apoſtle called that Gift which the Philippians ſent him, lying in Priſon, an Odour that ſmelleth ſweet, a Sacrifice acceptable and pleaſing to God, Philip. 4. 18. So that as ſweet Odours are a refreſhing of the ſences, ſo our refreſhing of the Saints Bowels, is in a manner a refreſhing of Gods owne Sences and Spirits.
Fifthly, That hereby we ſhall enlarge the ſpirit, not onelyonly of the afflicted, but of all other good men beſides, to whom our LoueLove is knowne, in praying to God for vsus. See an example in PAVL, praying againe and againe for ONESIPHORVS and his Family, becauſe he had beene refreſhed by him, 2. Tim. 1. 6. O happie ONESIPHORVS, that by thy Liberalitie gainedſt the ſo effectuall Prayers from ſo worthie an Apoſtle! Neuer layedſt thou out any money better then that, which returnedſt vntounto thee ſo great againe, as that did which thou beſtowedſt on PAVL: For the ſeruent prayer of any iuſt man, much more of an Apoſtle, preuayleth much, Iames 5.
Sixtly, That if we reape not this benefit of our LoueLove from men, who may proue vngratefull and vnmindfull, yet God is not vniuſt, that hee ſhould forget the labour of our LoueLove, which wee hauehave ſhewed towards his Name, miniſtring to the Saints, Heb. 6. Nay, he will cauſe it to be as Seed, that ſhal bring vsus a plentifull Harueſt of many temporall bleſſings in this life, and of eternall life it ſelfe at the reſurrection of the Iuſt.
But here it muſt not be omitted, that beſides thoſe wayes of refreſhing, ſpoken of before, common to all ſorts, there was one way proper to PHILEMON, in regard of his Miniſterie, that which is ſpoken of, Iſai. 50. when the tongue of the Learned miniſtreth a word in due ſeaſon to the ſoule that is wearied with the burthen of ſinne. Thus muſt all Miniſters refreſh the Bowels of the Saints, as need requireth. But now adayes mens Bowels needs no ſuch refreſhing. They are rather to be pricked, as thoſe, Acts 2. with the Sword of the Law, and then they will ſtand in ſome need of Euangelicall refreſhing.
Fourthly, Here marke, what is the Condition Doct. 4 of the Saints in this life. They meete with ſuch croſſes, as doe gripe them at the very heart, and pierce thorow their very Bowels. So it was with MARY, Luk. 2. 35. And hence it comes, that their Bowels ſtand in need of refreſhing: Whereas the wicked, for the moſt part, are alwayes fat, freſh, and flouriſhing, that they need not to be refreſhed by any.
But here is our comfort in this life, God will raiſe vp ſome PHILEMON, to refreſh vsus; ſome SIMON, to helpe vsus to beare our Croſſe; at the leaſt, he will ſend his Spirit, the Comforter, into our hearts; and at the length will bring that happie Day of refreſhing, when all teares ſhall be wiped, and we ſhall need no further refreſhing. Then ſhall the wicked, with the rich man, tormented in Hell, crie for ſome refreſhing, as ſtanding in great need thereof, but none ſhall they get.