Commentary on 2 Corinthians 1, Commentary · Commentary on verse 2 (3 of 3)
Therefore let none be discouraged, but flie presently to the God of comfort, and Father of mercies. And think not that he is wearie of pardoning as man is: for he is infinite in mercy And though he be the party offended, yet he desires peace with us.
But yet notwithstanding, that we shall not love to run into his Bookes, Caution.he doth with giving the comfort of the pardon of sin (when we fall into it) add such sharpe crosses, as we shall wish we had not given him occasion to correct us so sharpely: we shall buy our comfort dear, we had better not have given him occasion.
God forgave the sin of David after he had repented (though he were a good man before) but David bought the pleasure of his sin dear; he wished a thousand times that he had never given occasion to God, to raise good out of his evil, to turn his sin to his comfort: yet God will do this, because God would never have us in a state of despair.
For other grievances besides sin, the comforts that we are to apply are 2: Comfort against other grievances. General comforts.more easie, and they are infinite if we could reckon the particular comforts that God comforts his Children withall.
It is good to have generall comforts readie for all kind of maladies, and grievances, and this poor wretched life of ours (in our absence from God) is subject to.1. The Covenant of Grace.
As for instance, that general comfort, the Covenant of grace, that is a spring of comfort, that God is our God, and Father in Christ, what can come from a gracious and good God in covenant with us, but that which is good? nothing but what is favourably good I mean: For the covenant is everlasting, when God takes once upon him to be our Father in Covenant, he is so for ever: Dum castigas pater, &c. While he corrects he is a father, and when he smiles upon us, he is a father.
God in the covenant of Grace takes upon him a relation that ever holds: as he is for ever the Father of Christ, so he is for ever the Father of those that are members of Christ, and whatsover comes from the Father of mercy, whether he correct, or smile, whatsoever he doth is in mercy.
Again, in the middest of any grievance, remember the gracious promise 2. The promise of mitigation.of mitigation, 1 Cor. 10. 13. God will not suffer us to be tempted above our strength, but he will give an issue to the temptation: he will give a mitigation, and either he will raise our strength to the temptation, or he will bring the temptation and trial to our strength, he will fit them, and this is a comfort.
There is comfort likewise in all troubles whatsoever, of the presence of 3. In the presence of God.God, God will be present with us if once we be in Covenant with him: he will be present in all trials to assist us, to strengthen us, to comfort us, to raise our spirits. And if God be present, he will banish all discomforts: for God is light, and where light is, darknesse vanisheth; Now God being the Father of light, that is, of all comfort: where he is present, he banisheth discomfort in what measure he is pleased to banish it. Therefore David often reasoneth from the presence of God to the defiance of all troubles, Psal. 3. If God be with me, I will not fear ten Thousand that are against me. And in Psal. 23. Though I walk in the valley of the shaddow of death, I will not fear, for thou art with me. And if God be with us, who can be against us? Rom. 8. And when thou passest through the fire, I will be with thee, &c. I will be with thee, not to keep thee out, but to uphold thee; As he did the Mariyrs, there was a fire of comfort in them, above that fire that consumed their bodies: and as we see he was with the Three Children; there was a fourth like the Son of God.
So in all tribulations there is another with us, that is, the Spirit of God that comforts us in all, and is present with us in all. The Goldsmith when he puts the wedge into the fire, he stands by till the drosse be consumed: so God is with his Children in the furnace of affliction: he brings them into affliction, he continues with them in affliction, and he brings them at last out of affliction. The presence of God is a main, and a Grand comfort in all tribulation.
Besides, in all that befalls us whatsoever, consider the end, all is for a good 4. Consider the end all work for good. Simile.end: All things work together for the best to them that love God (saith St. Paul) Why do we endure Physick? because we know the Physitian is wise, and he is our friend, and he doth it to carry away burdensome hurtful humours, we shall be better and lighter afterwards; do we do this in our common course in the things of this life? Grace will much more certainly teach us to do it, to reason, it is from a father, and it is for my good. Let us look whence it comes, and what it tends to, with the promise of mitigation, and of Gods presence in our troubles; these are main comforts, if we could think of them, if the Divel did not take them out of our memorie.
And for the first ground of comfort that God doth comfort us withall, in all tribulations, it is the promise of finall deliverance, and finall comfort 5. The promise of finall deliveanec.for ever; if none will raise our souls, that will: when we shall consider that it will not be long.
The short afflctions in this world, bring an eternal weight of glory: there will be a finall deliverance. Life it self that is the subject that receives affliction, that is short, our life is but a moment, therefore our afflictions must be short.
Life is longer then discomforts, there is but a peece of our life subject to miseries; and if that be but a vapour, but a moment, and as a point between eternity before, and eternity after, what are the miseries of this life? certainly they are but for a moment.
Therefore the promise of final deliverance, when all teares shall be wiped from our eyes; this should comfort us if nothing else would. This is the way therefore whereby God usually comforts by suggesting the heads and springs of comfort.
And indeed there is a daily method of comforting, whereby we may comfort our selves in all crosses, if we would use that daily method, and order of comfort. As there is a kind of diet to keep the bodie in temper; so there is a kind of spirituall diet to keep the soul in temper, in a course of comfort, unlesse it be when God takes liberty to cast down, for some special end, as we see in Job.
Therefore let us take this course (for God as he comforteth us, so he comforts us as understanding creatures, he useth our understanding to consider To keep a daily course of comfort.how we should comfort our selves, and after we are once in a state of comfort, if we be not wanting to our selves, there is no great difficultie to keep our comfort; there are meanes to keep daily comfort: God hath provided them, and he will be present to make good all his comforts. Grant it therefore that we are in the covenant of Grace, that God is our Father in Christ, and we take him to be our God, to be all sufficient, then to keep our selves in a daily temper for comfort, every day keep our souls tender, that we may be capable of comfort, keep the wound open that we 1. Keep the soul in a good temper.may receive balme, that there grow not a deadnesse upon the heart, considering that while we live here, there is alway some sin in us that must be wrought out by some course or other; let us trie and search our souls, what ill is in the wound, let us keep it open and tender, that there may be a fitnesse for mercy to receive the balme of comfort, which will not be, if we slubber over. Certainly it is an excellent course every day to search our hearts and wayes, and presently to apply the balme of comfort, the promise of pardon; take the present, when we have searched the wound, to get pardon and forgivenesse daily, as we sin daily, Christ bids us ask it daily.
This will make us fit for comfort by discerning the estate of our souls, and the remainders of corruption. That which sharpens appetite and makes the balme of God to be sweet indeed, is the sence of, and the keeping open of our wound: a daily search into our wants, and weaknesses; a daily fresh sight of the body of sin in us: and experience how it is fruitful in ill thoughts, and desires and actions, this will drive us to a necessity of daily comfort.
And certainly a fresh sight of our corruptions, it is never without some fresh comfort. We see St. Paul Rom. 7. he sets himself to this work, to complain of his indisposition by reason of sin in him; and how doth he end that sight and search into his own estate? he ends in a triumphing manner, Thanks be to God through Jesus Christ our Lord: There is no condemnation to them that are in Christ Jesus.
After he had complained, Oh miserable man that I am who shall deliver me from this bodie of death. There can be no danger in a deep search into our waies and hearts, if this be laid as a ground before, that there is more supplie, and heavenly comfort in God and the promises of God, then there can be ill in our souls, then the more ill we find in our selves, the more we are disposed to fetch grounds of comfort from God.
And together with this searching of our souls and asking daily pardon, let us for the time to come renew our covenant with God, that we may 2. Renew our resolutions.have the comfort of a good conscience to get pardon for our sins past, and renew our resolutions for the time to come.
And withall that we may use an orderly course of comfort: let us every Dayly feed on Christ.day feed on Christ, the food of life, let us every day feed upon something in Christ; consider the death of Christ, the satisfaction he hath made by his death; his intercession in Heaven; his blood runs afresh that we may every day feed on it.
We may run every day into new offences against the law, to new neglect of duty, into new crosses; let us feed upon Christ, he came into the World to save sinners, to make us happie with peace of conscience here, and with Glorie afterward. Let us feed on Christ daily; as the bodie is fed with cordialls; so this feeds and comforts and strengthens the soul.
This is to live by faith, to lead our lives by faith, to feed on Christ every day.
And likewise, if we will keep our souls in a perpetual temper of comfort, let us every day meditate of some prerogatives of Christians, that may raise our souls: Let us single out some or other. As for example, that excellent prerogative to be the Sons of God: What love? saith the Apostle, that we of Rebels and Traitors, in Christ should be made the sons of God? That of slaves, we should be made Servants, of servants sons, of sons heires, and of heires, fellow-heires with Christ, what prerogative is this, that God should give his Son, to mak us that were Rebels sons, heires and fellow heires with Christ? And to consider what follows upon this liberty, that we have from the curse of the Law, to goe to God boldly, to go to the throne of Grace through Christ our elder brother by prayer, to think of eternall life as our inheritance, to think of God above as our Father, Let us think of our prerogatives of Religion, adoption and justification, &c.
Upon necessity we are driven to it, if we consider the grievances of this world, together with our corruptions: our corruptions, and afflictions, and temptations, and desertions, one thing or other will drive us to go out of our selves for comfort, to feed on the benefits by Christ. And consider what he hath done, it is for us: the execution of his office, and all for us, what he is, what he did, what he suffered, what procured, all is for us. The soul delighting it self in these prerogatives, it will keep the soul in a perpetuall estate of comfort. Therefore the Scripture sets forth Christ by all terms that may be comfortable, he is the door to let us in, He is the way, the truth and the life, the water and the bread, &c.
In sinne, he is our righteousness, in death he is our life, in our ignorance he is our way, in spirituall hunger and thirst, he is the bread and water of life, he is all in all: And if we cannot think of some prerogative of Christianity, then think of some promise, (as I said before) think of the Covenant of Grace, there is a spring of comfort in that, that God in Christ is our God to death, and for ever, and that promise I speak of, that All things shall work for the best.
Let us every day think of these things, and suggest them to our owne souls, that our souls may be affected with them, and digest them, that our souls and they may be one, (as it were.)
And every day stirre up our hearts to be thankfull, a thankfull heart can never want comfort, for it cannot be done without some comfort and To be thankful.chearefulness, and when God receives any praise and glory, he answers it with comfort; a thankfull heart is alway comfortable.
And let us stirre up our hearts to be fruitfull in the holy actions, the reward of a fruitfull life is a comfortable life, besides Heaven, God alway in 6. To be fruitful.this life gives a present reward to any good action, it is rewarded with peace of conscience. Besides, it is a good foundation against the evil day, every good action, as the Apostle sayth to Timothie, it layes up a good foundation. The more good we do, the more we are assured, that our faith is not hypocritical, but sound, and good, and will hold out in the time of tryall. It will be a good foundation, that we have had evidence before that we have a sound and fruitful faith.
What do wicked men, carelesse, sinful creatures, that go on in a course of prophanenesse, and blasphemie &c? they lay a ground of despaire, a ground of discomfort to be swallowed up in the evil day: then conscience will be awaked at the last, and Satan will be ready to joyn with conscience, and conscience will seal all the accusations that Satan layes against them, and where is the poor soul then? As it is with them, so, on the contrary the Christian soul that doth good, besides the present comfort of a good conscience, it layes a good foundation against the time to come: for in the worst times, it can reason with it self, my faith is not fruitlesse, I am not an hypocrite; though the fruits of it be weak, and mixed with corruptions, yet there is truth in them; this will comfort us when nothing else will.
Therefore let us every day be setting our selves in some good way; for comfort is in comfortable courses, and not in ill courses: in Gods waies we shall have Gods comforts. In those waies let us exercise the spiritual strength we have: let us pray to God and performe the exercise of Religion with strength, shew some zeal in it: let us shew some zeal against sin, if occasion be, if it be in Gods work, in Gods way. Let a man set himself upon a good worke, especially when it is in opposition; for the honour of God, and the peace of his conscience, presently there is comfort upon it.
And that we may not be discouraged with the imperfection of our performances, 7. Labour for sin…erity.one way of daily comfort is to consider the condition of the covenant of Grace between God and us. In the covenant of Grace our performances if they be sincere they are accepted, and it is the perfection of the Gospel, sincerity. Sincerity will look God in the face with comfort, because he is with the upright; so much truth in all our dealings, so And growthmuch comfort. And with sincerity labour for growth, to grow better and better.
God in the Gospel meanes to bring us to perfection in heaven by little and little. In the law there was present perfection required; but in the Gospel, God requires that we should come to perfection by little and little, as Christ by little and little satisfyed for our sins, and not all at once. In the condition of the covenant of Grace, we must live and grow by grace by little and little, and not all at once. The condition of the covenant of grace is not to him that hath strength of grace in perfection; but if we believe and labour to walke with God, if there be truth of Grace, truth goes for perfection in the covenant of Grace. We should labour for sound knowledge of the covenant of Grace, that now we are freed from the rigor as well as from the curse of the law, that though we have imperfections, yet God will be our father, and in this condition of imperfection he will be a pardoning father, and lookes on our obedience though it be feeble and weak, and imperfect: (yet being the obedience of children in the covenant of grace) and he accepts of what is his owne, and pardons what is ours.8. Not to grieve the spirit.
And every day labour to preserve the comforts of the spirit that we have, not to grieve the spirit, for comfort comes with the spirit of God, as heat accompanies the fire. As wheresoever fire is, there is heat: so wheresoever the spirit of God is, there is comfort: because the spirit of God is God, and God is with comfort, wheresoever comfort is, God is, and wheresoever God is, there is comfort. If we would have comfort continually every day, let us carefully watch that we give way to the spirit of God, by good actions, and meditations, and exercises.
And by no meanes grieve the spirit, or resist the spirit, for then we resist comfort. If we speake any thing that is ill, we lose our comfort for that time, conscience will check us, we have grieved the spirit. If we heare any thing with applause, and are not touched with it, we lose our comfort, conscience will tell us we are dead-hearted, and not affected as we should be: there is a great deal of flesh and corruption that is affected with such rotten discourse. And so if we venture upon occasions we shall grieve the spirit, either if we speak somewhat to satisfie others that are nought, or if we hear somewhat that is ill from others. Want of wisdome in this kind, doth make us go without comfort many times: want of wisdom to single out our companie, or else if we be with such, to do that, that may please them, and grieve the spirit, and hinder our own comfort.
These and such like directions if we would observe, we might walk in a course of comfort: the God of comfort hath prescribed this in the book of comfort. These are the courses for Gods children, to walk in a comfortable way till they come to heaven. More especially, if we would at any 9. Be conversant in the scripture.time take a more full measure of comfort, then take the book of God into your hand, those are comforts, that refresh the soul: single out some speciall portion of scripture, and there you shall have a world of comfort. As for example; let a man single out the epistle to the Romans, if a man be in any grievance whatsoever, what a world of comfort is there fitting for every maladie? there is a method how to come to comfort.
There St. Paul in the beginning, first strips all men of confidence of any thing in themselves, and tells them that no man can be saved by works, Jewes nor Gentiles, but all by the righteousnesse of God in Christ: All are deprived of the Glorie of God, Jewes, and Gentiles, every bodie: And when we are brought to Christ, he tells us (in the later end of the third Chapter) that by Christ we have the forgivenesse of all our former sins whatsoever, he is the propitiation for our sins. In the 4. Chapter he comforts us by the example of Abraham, and David, that they were justified without works by faith, not by works of their own, but by laying hold of the promises of comfort and salvation meerly by Christ: and all that saith St. Paul is written for us. But in the first Chapter especially, because all the miseries of this life come from the first Adam, because we are Children of the first Adam, death and miserie comes from that: he opposeth the comfort in the second Adam, and he shewes that there is more comfort by the second Adam, then there is discomfort by the first. Righteousnesse in the second Adam reigns to life everlasting, and Glorie. Sin, and miserie came by the first, but there is the pardon of all sin, by the second Adam, he doth excellently oppose them in the latter end of that Chapter. In the begining of the fifth Chapter he shewes there the method, and descent of joy, Being justified by faith (in Christ, we have peace with God: Considering that by the righteousnesse of Christ we are freed from sin. We have peace with God through Jesus Christ our Lord. And we have boldnesse to the Throne of Grace, and we rejoyce in tribulation, knowing that tribulation brings forth patience, and patience experience, and experience hope. He sets himself there of purpose to comfort in all tribulation, and he saith in these things we rejoyce, We rejoyce in tribulation.
I, but for our sins after our conversion, after we are in the state of Grace, what comfort is there for them? there is excellent comfort in the fifth of the Romans. If when we were enemies he gave his son for us: if he saved us by the death of Christ when we were enemies; much more Christ being alive, and in heaven, he will keep it for us, and keep us to salvation now when we are friends, seeing he died for us when we were enemies. I, but the remainders of corruption in this world trouble us, that troubles our comfort, the combate between the flesh, and the spirit; would you see comfort for that? you shall see it in Romans 7. Oh, miserable man, who shall deliver me from this body of death? Thanks be to God through Jesus Christ our Lord. So he shewes there what way to have comfort in the combate between the flesh, and the Spirit, to search into our corruptions, to lay them open to God by confession.
And then in the beginning of the eight Chapter saith he, there is no condemnation to them that are in Christ Jesus: though there be sin, yet there is no condemnation, though there be this conflict between the flesh and the spirit: so he comforts them. And for the afflictions that follow our corruptions in this life, there is a treasure of comfort against them in that Chapter: for doth he not say, if we suffer with him, we shall reign with him? And the same spirit helps our infirmities and teacheth us how to pray? We can never be uncomfortable if we can pray, but there is a promise of the spirit that stirs up sighs, and groanes that cannot be expressed, and a Christian hath alway a spirit of prayer, at the least of sighs and groanes, and God hears the sighs of his own spirit.
And what a grand comfort is that, that I named before vers. 28. All things work for the best to them that love God? And if God be with us who can be against us? And he sends us to Christ, if Christ be dead, or rather risen again, who shall lay any thing to our charge? Christ is ascended to heaven, and makes intercession at the right hand of God. Though Satan lay our sins to our charge, Christ makes intercession in heaven at the right hand of God, he makes continuall intercession for our continuall breaches with God, who shall lay any thing to our charge? I, but all that power of hell and sin, and all labour to separate us from God, to breed division between God and us. In the later end of that Chapter he bids defiance to all, what shall separate us from the love of God in Christ? it shall separate his love from Christ first, Gods love is found in Christ, he shall cease to love Christ if he cease to love us. I, but we may afterward fall into an uncomfortable case. For that he saith neither things present, nor things to come, shall be able to separate us.
What an excellent spring of comfort is there in that reasoning vers. 32. If God spared not his own son, but gave him to death for us all, how shall he not with him give us all things e…lse? How many streames may be drawn from that spring? if God spared not his own son, but gave him to death for us all, how shall he not with him give us all things else in this world necessar, grace, provision, & protection, till he have brought us to heaven? If he have given Christ, he will give all; whatsoever is written, is written for our comfort. I mean this epistle, because I would name one instance for all. All is written for our comfort, as he saith after in the same Epistle. The written word, or the word unfolded; the end of preaching, is especially to comfort. The Chirurgeon opens a wound, and the Physitian gives a purge, but all is to restore at the last, all that the Chirurgeon aimes at, is to close up the wound at the last; so all our aime is to comfort. We must cast you down, and shew you your miserie that you are in, and shew you, that if you continue in that course, hell, and damnation belongs to you; but this is to make you despaire in your selves, and to flie to the God of comfort; the law is for the Gospel, all serve to bring the soul to comfort.
Therefore go to the word of God, any portion; the Psalmes or any special part of the scripture, and that by the spirit of God will be a meanes to raise the soul, the spirit in the word joyning with the spirit in us will make a sweet close together, and comfort us in all tribulation.
And have recourse daily to common principles: all the principles of religion 10. To study Principles of Religion.serve for comfort, especially the Articles of the Creed. I believe in God the father Almightie. What a spring of comfort is in that? what can befall from a father but it shall turn to good, and by a father Almightie, though he be never so strongly opposed, yet he will turn it to good, he is a father Almightie, and the Articles of Christ (every article hath ground of daily comfort) of his abasement in Christ, I see my self, he is my surety, the second Adam, I see my sins crucified with him. This is the way to reape comfort when the conscience is disquieted; when I look upon my sins, not in my own conscience, but take it out there, and see it in Christ dying, and crucified, in the Articles of abasement to see our sin, and miserie, all in Christ. For he stood there as surety, as a publick person for all. What a comfort is this? When I see how Christ was abased, I see my own comfort, for he was my surety: if my sins being laid on him, who was my surety, could not condemne him, or keep him in the grave, but overcame sin that was laid to his charge, surely I shall overcome my corruptions, nothing that I have shall overcome mee, because it could not overcome Christ my surety, his victorie is mine.
And so, if the soul be in any desolation, and discomfort, all the articles of his Glorification and exaltation, his rising again acquits the soul: therefore my sins are satisfied for, because my surety is out of prison. And his ascending into heaven shewes my triumph; he lead captivity captive: and the enemies that are left are for the tryal of my faith, and not to conquer me; for Christ hath Lead captivity captive, and is ascended into heaven, he led all in triumph, and sits at the right hand of God to rule his Church to the end of the World: he sits for me to overcome my enemies, as St. Paul saith excellently Rom. 8. who shall lay any thing to the charge of Gods people? it is Christ that died, or rather that is risen again, who fits at the right hand of God.
And if we be troubled for the loss of a particular friend, there is comfort in that article of the communion of Saints. There are those that have more grace, and that is for me. If my own prayers be weak, I believe the communion of Saints, and have the benefit of their prayers: every one that saith Our Father brings me in, if I be in the Covenant of grace, and of the Communion of Saints. If I have weaknesses in my self, I believe in the holy Ghost the comforter of Gods elect and my comforter. If I fear death, I believe the resurrection of the body. If I fear the day of judgment, I believe that Christ shall be my judge: he shall come to judge the quick, and the dead. In all the miseries of this life, considering that they are but short, I believe the life everlasting. So that indeed if we would dig to our selves springs of comfort, let us go to the Articles of our Faith, and see how there are streams of comfort from every one answerable to all our particular exigences, and necessities whatsoever.
And to close up this point, remember whatsoever means we use, what prerogative soever we think of, whatsoever we do, remember we go to the God of comfort, and desire him to blesse his Word in the ministery, and desire him to work in the Communion of Saints, with his Spirit to warm our hearts: alway remember to carry him along in all, that we may have comfort from the God of Comfort, who comforteth in all tribulations. Next words are,
That we may be able to comfort them which are in any trouble.
These words shew the end why God doth comfort us in all tribulation. One main end is, that we should be comforted in our selves, that is the first. And then▪ that we being comforted our selves, from that ability should be able to derive comfort to others: we are comforted in all tribulations, that we should be able to comfort them that are in any tribulation.
It is not St. Pauls case only, and great men in Religion, Ministers and the like; it is not their lot and portion alone to be persecuted and troubled, but
We are all in this life subject to disquiets and discomforts.Observ. All are subject to discomforts.
Every one, whosoever will live Godly in Christ Jesus must suffer persecution. Therefore the Apostle saith not onelyonly our tribulation: but that we may be able to comfort them that are in any trouble. Trouble is the portion of all Gods Children one with another: I do but touch that by the way. But that which I shall more stand upon, it is the end, one main end why God comforteth, (especially Ministers, it is that they should be able to comfort others with the comforts that God hath comforted them withall: That we may be able &c. Now you must conceive that this ability, it is not ability alone without will and practise, as if he meant, God hath given me comfort, that I might be able to comfort others if I will, that is not Gods end only, that we may be able, but that we may exercise our ability, that it may be ability in exercise.
As God doth not give a rich man riches to that end that he may be able In Comforting others there must he, Ability. Will.to relieve others if he will: No, but if thou be a Child of God, he gives thee ability and will too, he gives an inward strength. So the meaning here is, not that we may be able to comfort others if we will, but that we may be both able, and willing to comfort others.
And to comfort others not only by our example, that because we have been comforted of God, so they shall be comforted; it is good, but it is Example.not the full extent of the Apostles meaning, for then the dead examples should comfort as well as the living. And indeed that is one way of comfort to consider the examples of former times: but the Apostles meaning is, that I should comfort them not only by my example of Gods dealing with me, that they should look for the like comfort, that is but one degree. His meaning is further therefore, that we should be able to comfort Sympathy.them by Sympathizing with them: as indeed it is a sweet comfort to those that are in distresse when others compassionate their estate.
And not only so, by our example and sympathy with them, but likewise that we may be able to comfort them by the inward support, and strength, and light that we have found by the Spirit of God in our selves; that is that that will enable us to comfort others, from that very support, and inward strength that we have found from God, by those graces, and that particuliar strength and comfort that we have had. When there is a sweet expressing of our inward comfort to them shewing something in our comfort that may raise them up in the like troubles that we were in, then the comfort will not be a dead comfort, when it comes from a man experienced. Personated comfort, when a man takes upon him to comfort, that only speaks comfort, but feels not what he speaks, there is little life in it, we are comforted that we may comfort others, with feeling, having been comforted our selves before, with feeling and comfortable apprehensions in our selves. The point considerable in the first place (to make way to the rest) is this, that
Gods Children they have all of them interest in diuine comforts.
St. Paul was comforted, that he might comfort others: Divine comforts Doctr. Gods children have all of them interest in divine comfortsbelong to all, they are the portion of all Gods people: the meanest have interest as well the greatest. There is the same spiritual Physick for the poorest subject, and the greatest Monarch: there is the same spiritual comfort for the meanest, and for the greatest Christian in the World: St. Paul hath the same comfort as St. Pauls children in the Faith. VVhat is the reason that they are communicable thus to all; that they lie open to all.
God is the God and Father of all light and comfort, Christ is the Saviour Reason The priviledges of religion are common to themof all: all the priviledges of Religion belong to all equally, all are Sons, and Heirs, and all are alike Redeemed, the Brother of low degree, and the Brother of h…gh degree: they may differ in the references, and relations of this life: but in Christ all are alike.
Besides, it is the nature of spiritual priviledges and blessings, they are communicable to all alike without impairing, the more one hath the lesse another hath not, all have an equal share, every one hath interest intire, every one hath all without losse or hinderance to others. As for instance, the Sun, every particular man hath all the good the Sun can do, as well as 2. They are not impaired by being communicated.all the World hath, it is peculiarly and intirely every mans own, every man in solidu…m hath the use of it, the Sun is not one mans more then another. As a publick fountain or Conduit, every man hath as much right in it as another. So in Religion, the graces and priviledges, and favours, they lie open as the prerogatives and priviledges of all Gods children: and that is the excellency of them. In the things of this life it is not so, they are not common to all alike, there is a losse in the division, the more one hath, the lesse another hath: and that is the reason why the things of this life breed a disposition of pride, and envy: one envies another because, he wants that that another hath; and one despiseth another, because he hath more then another hath: but in the comforts of Gods Spirit, and the prerogatives that are the ground of those comforts, all have interest alike.
Only the difference is in the vessels they bring, if one man bring a large vessel, a large faith, he caries more, and another that brings a less faith caries lesse, but it lies open to all alike: As St. Cyprian saith, we carry as much from God as we bring vessels: but all have Interest alike in divine comforts.
Therefore among Christians there is little envy, because in the best things (which they value best) all may have alike, and that which one desires, another may have as much as he, he knowes he hath never the lesse.
The point is comfortable to all, even to the meanest, and to them especially, Use Comfort to weak Christians.that howsoever there be a difference between others and them in outward things that cease in death (for all differences shall cease ere long between us and others) yet the best things are common. In this life those things that are necessary, they are common; as the Light, and the Elements, Fire, and Water &c. and those are necessarie that are not common: but especially in spiritual things, the best things are common. Let no man be discomforted, if he be Gods Child, comfort belongs to him as well as to the greatest Apostle. The chiefest comforts belong to him as well as to the chiefest Christian. Therefore let us envy none, nor despise none in this respect.
In the next place we may observe here hence, that Though these comforts Doctr, Comforts derived to men by men.be common, yet God derives these comforts commonly by the means of men.
This is Gods order in deriving these comforts to the soul, he comforts one, that another may be comforted; Not that the comforts themselves that joyn with our spirits come from men, but that together with the speech, and presence of men, whom we love and respect, and in whom we discern the appearance of the Spirit of God to dwell, together with the speech of persons in whom the spirit is strong and powerful, the Spirit of God joyns, and the Spirit raiseth the soul with comfort: so the Spirit comforteth, by comforting others that they may comfort us.
This is not only true of Ministers, but it is true of Christians, as Christians: for St. Paul must be considered, in something as an Apostle, in something Every Christian to Communicate his comfort.as a Christian, in something as a Minister of Christ. As an Apostle, he had the care of all the Churches, &c. As a Christian he comforted and exhorted others: one Christian ought to comfort another; therefore he would have done it as a Christian, if he had not been an Apostle. And in something he is to be considered as a Minister of Christ, as a Teacher and Ambassador of Christ, a teacher of the Gospel. He was somewhat as an Apostle, somewhat as a Minister, somewhat as a Christian. Therefore it concerns us all to consider how to comfort one another as Christians. We are all members of the same body whereof Christ is the Head; therefore whatsoever comfort we feel, we ought to communicate.
The Celestial bodies will teach us this, whatsoever light or influence the Moon, and the Stars receive, they bestow it on these inferiour bodies, they Simile.have their light from the Sun, and they reflect it again upon the creatures below. In the Fabrick of mans body, those official parts, (as we call them) those parts and members of the body, the Heart and the Liver, which are both members and official parts, that do office and service to others parts, they convey and derive the spirits, and the blood to all other parts: they receive strength, partly for themselves first, and then to convey it to other members The Liver is fed it self with some part of the blood, and it conveyes the rest to the veins, and so to the whole bodie. The heart is nourished it self of the purest nourishment, the spirits are increased, and those spirits are spread through the Arteries.
The stomach feeds it self with the meat it digests, and with the strength it hath (being an official part) it serves other parts and strengtheneth other parts: and if there be a decay in it, there is a decay in all the parts of the body. So a Christian ought to strengthen himself, and then strengthen others: no man is for himself alone. And although whatsoever the means be, the comfort comes from God, yet he will have comfort to be conveyed to us by men, this way.
Partly, to try our obedience, whether we will respect his Ordinance: he Reason 1. To trie our obedience.will have us go to men like our selves. Now if we will have comfort, we must look to his Ordinance, we must have it of others, and not altogether from our selves. And that is the reason why many go all their life time, with heavy drooping spirits; out of pride and neglect, they scorn to seek it of others, they smother their grief, and bleed inwardly; because they will not lay open the state of their souls to others. Although God be the God of comfort, he hath ordained this order, that he will comfort us by them that he hath appointed to comfort us; he comforteth others that they may comfort us. Though God be the God of comfort, yet he conveyes God not tied to means.it (for the most part) by the means of others. I say for the most part; for he ties not himself to means, though he tie us to means, when we have means. Occasion may be when a man is shut from all earthly comforts, as in contagious diseases, and restraint &c. A man may be shut from all entercourse of Worldly comforts: but even then, a Christian is never in such an estate but he hath one comfort or other; then God comforts immediately, and then he comforts more sweetly and strongly: then the soul cleaves to him close, and saith, now thou must comfort or none, now the honour is all thine.
Now the nearer the the soul is to the fountain of comfort, the more it is comforted, but the soul is never so near to God as in extremitie of affliction: when all means fail, then the soul goes to the fountain of comfort, and gives all the glory to him. But I say, when there is means, God hath appointed to derive his comfort by means; when we may have the benefit, of the Communion of Saints, of the word &c. God will not comfort us immediatly in the neglect of the means: he comforteth us, that we might comfort others. And as he doth it to try our obedience;
So partly, to knit us in love one to another: For is not this a great Reason 2. To knit us in love to one another.bond to knit us one to another, when we consider that our good is hid in another? the good that is derived to us, it is hid in others. And this makes us to esteem highly of others: how sweet are the looks, and sight of a friend? and more sweet the words of a friend; especially of an experienced friend, that hath been in the Furnace himself.
Thus God to knit us one to another in love…, hath ordained that the comfort that he conveyes, it should be conveyed by the means of others. Other reasons there may be given, but these are sufficient.
If this be so, then we ought from hence to learn, that whatsoever we Use We are debtors of the comforts we have.have we are debtors of it to others, whatsoever comfort we have, whether it be outward, or inward comfort.
And even as God hath disposed and dispensed his benefits & graces to us, so let us be good stewards of it, we shall give account of it ere long. Let every man reason with himself, why have I this comfort that another wants? I am Gods Steward, God hath not given it me to lay up, but to lay out. To speak a little of outward comforts. It is cursed Athiesme in many rich Persons, that think they are to live here only to scrape an estate for them and their children; when in the mean time their Neighbour want, and Gods Children want (that are as dear to God as themselves) and perish for want of comfort. If they were not Athiests in this point, they would think; I am a steward, and what comfort shall I have of scraping much? that will but increase my account. Such a Steward were mad that would desire a great account: the more my account is, the more I have to answer for, and the more shall be my punishment if I quit not all well.
Now men out of Athiesme, that they do not believe a day of Judgment, a time of account, they ingrosse comforts to them and theirs, as if there were not a Church, as if there were not an afflicted body of Christ: they think not that they are Stewards. Whereas the time will come, when they shall have more comfort of that that they have bestowed, then of that that they shall leave behind them to their children. That which is wisely dispensed for the comfort of Gods people, it will comfort us, when all that we shall leave behind will not, nay perhaps, it will trouble us, the ill getting of it.
And so whatsoever inward comforts we have, it is for the comfort of others, we are debtors of it; whatsoever ability we have, as occasion is of…ered, if there be a necessity in those that are of the same body with our selves, we ought to regard them in pitty and compassion. If we should see a poor creature cast himself into a whirlpoole, or plunge himself into some desperate pit, were we not accessorie to his death, if we should not help him, if we would not pull one out of the fire? Oh yes; and is not the soul in as great danger? and is not mercy to the soul the greatest mercy? shall we see others ready to be swallowed up in the pit of despair, with heaviness of spirit, shall we see them dejected, and not take it to heart? but either we are unable to Minister a word of comfort to them, or else unwilling: as if we were of Cains disposition, that we would look to our selves only: we are none of their keepers.
It is a miserable thing to professe our selves to be members of that body whereof Christ is the Head, to professe the communion of Saints, and yet to be so dead hearted in these particular Exigences and occasions. It lies upon us as a duty, if God convey comfort to us from others: and his end in comforting us any way, of putting any comfort in our hands outward or inward, it is to comfort others, if we do it not, we are liable to sin, to the breach of Gods command, and we frustrate Gods end.
But if this lie upon us as a duty to comfort others, then it concerns us to To be able to comfort others.know how to be able to do it.
That we may be able to comfort others, let us be ready to take notice of the grievance of others: as Moses went to see the afflictions of his Take notice of their grievance.brethren, and when he saw it, laid it to heart.
It is a good way to go to the house of mourning, and not to balk and decline our Christian brethren in adversity. God knowes our souls in adversitie, so should we do the souls of others, if they be knit to us in any bond of kindred, or Nature, or Neighbourhood, or the like, that bond should provoke us; for bonds are as the veins and Arteries to derive comfort. All bonds are to derive good, whether bonds of Neighbourhood, or acquaintance &c. A man should think with himself, I have this bond to do my Neighbour good. It is Gods providence that I should be acquainted with him, and do that to him that I cannot do to a stranger. Let us consider all Bonds, and let this work upon us: let us consider their grievance is a bond to tie us.
And withall let us labour to put upon us the bowels of a father and mother, 2. To labour for bowels of compassion.tender bowels, as God puts upon him bowels of compassion towards us. So St. Paul being an excellent comforter of others, in 1 Thess. 2. he shewes there how he carried himself as a Father, or Mother, or Nurse to them. Those that will comfort others they must put upon them the affections of tender creatures as may be; they must be patient, they must be tenderly affected, they must have love, they must have the graces of communion.
What be the graces of communion? The graces of Christian communion Graces of communion what.to fit us in the communion of Saints to do good, they are a loving, meek, patient spirit: Love makes patient; as we see Mothers and Nurses, what can they not endure of their c…ildren, because they love them. And they must be likewise wise, and furnished, they that will comfort others must get wisedom and ability… They must get Humility, they must abase themselves that they may be comfortable to others, and not stand upon terms: these be the graces of communion that fit us for the communion of Saints.
What is the reason that many are so untoward to this duty, and have no heart to it, that they cannot indeed do it?
The reason is, they consider not their Bonds. they do not Consider the poor and needy Psal. 41. they have not the graces of communion, they want loving spirits they want ability, they are empty, they are not furnished, they have not knowledge laid up in store, they want humble spirits: the want of these graces makes us so barren in this practise of the communion of Saints. Therefore we should bewaile our own barrennesse when we should do such duties, and cannot. And beg of God the spirit of love and wisedom, that we may do things wisely, that we may speak that which is fit, a word in season is as apples of Gold with Pictures of Silver. And let us beg a humble spirit that we may be abased to comfort others. As Christ in love to us he abased himself, he became man, and when he was man, he became a servant, he abased himself to wash his Disciples feet, talk with a silly woman and such base offices: and if the Spirit of Christ be in us, it will abase us to offices of love, to support one another, to bear one anothers burthens,
Again, if we would comfort others as we should, let us labour to get experience 3. Get experience our selves.of comfort in our selves; God comforteth us that we might be able to comfort others. He will easily kindle others that is all on fire himself; and that is comforted himself, he can easily comfort others with that comfort he feels himself, those that have experience can do it best.
As we see in Physitians, if there be two Physitians, whereof the one hath been sick of the disease that he is to cure in another: the other parhaps is more excellent then he otherwise, but he hath never been sick of it: the patient will sooner trust himself with the experienced Physitian, then with the other: for undoubtedly he is better seen in that, then the other, though perhaps the other may be a greater booked Physitian then he. As it is with the Physitians of the body, so it is with the Physitian of the soul: the experienced Physitian is the best. What is the reason that old men, and wise men, are the mercifullest of all? because they have had experience of many crosses and miseries: a wise man knows what crosses are, he understands them best.
The way then to comfort others is to get experience of divine comforts our selves. And that we may get experience of Gods comforts, let us mark what was said before of the rules of comfort, and work upon our own hearts whatsoever may be comfortable to others. That we may not be empty Truncks to speak words without feeling.
He that is well may speak very good things to a sick man, but the sick man sees that he speaks without pitty and compassion: those that have been sick of the same disease when they come to comfort, they do it with a great deal of meeknesse and mildnesse. Those that are fit to comfort others must be spiritual themselves first: As the Apostle saith Gal. 6. 1. saith the wise, and holy Apostle, if any man be overtaken (as alas we are all overtaken with some corruption or other) ye that are spiritual restore such a one, set him in joynt, as the word is with the spirit of meeknesse, knowing that thou thy self maist …e tempted
The Spirit of God is a Spirit of comfort, the more we have of the Spirit, the fitter we are to comfort others. We see many men will speak very good things, but they do but personate sorrow, and personate comfort, it comes from them without feeling: as he saith, if thou didst believe these things that thou speakest, wouldest thou ever say them so? He that speakes good things without experience, he speaks as if he did never believe them. Those that speak things with experience that have wrought them upon their hearts and spirits, there is such a demonstration in the manner of their speaking, of a spirit of love and meeknesse, and compassion, that it prevailes marvailously: It is so true, that our Saviour Christ himself, that he might have the more tender bowels of compassion towards us, he made it one end of his Incarnation, as it is pressed again, and again in Heb. 2. and Heb. 4. the Apostle dwels upon it, It became him to be man, to take upon him our infirmities, that he might be a merciful Redeemer, a merciful high Priest. It was one end of his Incarnation, that he might not only save us, but that he might be a merciful Redeemer, that he might have experience of our infirmities: of persecution, he was persecuted himself, of want, he wanted himself, of temptation, he was tempted himself, of wrath, he felt it himself, my God, my God, why hast thou forsaken me?
Here is the comfort of a Christian soul that Christ hath begun to him in all: therefore it became him to be mam, not only to Redeem us, but to be a merciful high priest, a comfortable high Priest.
The way then you see how to comfort others is, to get our own hearts sensible of spiritual comfort. Two Irons, if they be both hot do close together Simile.presently, but unlesse both be hot, they do not joyn together handsomly: so that that makes us joyn together strongly is, if two spirits meet and both be warm; if one godly men comfort another godly man, if one holy man labour to breed an impression of heat in another; there is a knitting of both spirits, they joyn strongly together. Therefore we ought to labour to get experience, that we may comfort others; seeing none can comfort so well as experimental Christians.
Why is experience such an enabling to spiritual comfort?Quest.
I answer, because it brings the comfort home to our own soules. The Divell knowes comfort well enough, but he feeles none. Experience Answ. Why experience is such a help to comfort others.helps faith, it helps all other knowledge. Our Saviour Christ is said to learn by experience, for he learned obedience in that he suffered. Experience is such a meanes of the increasing of knowledge, as that it bettered the knowledge of Christ, that had all knowledge in him: he had knowledge 1. It increaseth knowledge.by looking upon God, being the Wisedom of God, yet he learned somewhat by the experience, he bettered himself by experience: he knew what to bear the cross was by experience; he knew what infirmities were, by experience; he knew what he could suffer by experience: so it added to his knowledge as man. And so the Angels themselves are continual students in the mysteries of the Gospel, they get experimental knowledge, to the knowledge that they have inbred, & that knowledge that they have by the presence of God, to that they add experimental knowledge.
So then, if it bettered the knowledge of our blessed Saviour and increased it, it was a new way increased by experience, and it adds to the knowledge of the Angels, much more to ours.
Then again, it gains a great confidence in the speaker, for what we speak with experience, we speak with a great deal of boldnesse.
Again, experimental comforts, those that we have felt our selves, and It gaines confidence in the speaker.have felt likewise the grievance, we speak them with such expressions, as no other can do (in the apprehension of the partie whom we comfort) so well as an experienced person: for he goes about the works tenderly, and gently, and lovingly, because he hath been in the same himself. And that is the reason that the Apostle St. Paul in the place I named before Gal. 6. 1. presseth this duty upon spiritual men, especially because themselves have been tempted, and may be tempted; those that have been tempted, and think they may be afterward, this doth wondrously fit them for this work of comforting others. But to add a little in this point, to shew how to comfort others by our own experience and skill, I spake before of an Art of comforting our How to comfort others from our experience.selves: there is a skill likewise in comforting others. Even as we comfor our selves, in that method we must comfort others. When we comfort our selves: we must first consider our need of comfort, search our wounds, our maladies, have them fresh in our sight, that so we may be forced to seek for comfort, and as we ought to do this daily, so when we 1. Search out their sin and misery.are to comfort others, we ought not onelyonly to comfort them, but to search them as much as we can what sin is in them, and what miserie is upon them, and acquaint them with their own estate, that they are in as far as we can discerne: we may judge of them partly by our selves. For we must not prostitute comforts to persons that are indisposed till we see them fitted. God doth comfort, but it is the abject: Christ heales, but is the wounded spirit: he came to seek, but it is to those that are lost: he came to ease, but it is those that are heavy laden. Therefore that we may comfort them to purpose, we ought to shew, and discover to them what estate they are in, that we may force them to comfort, if they be not enemies to comfort and to their own souls.
He is an unwise Physitian, that administers cordials before he gives preparatives to carry away the noysome humours, they will do little good, we ought therefore to prepare them this way, if we intend to do them good.
And then when we see what need they stand in, bring them to Christ, 2. Shew them their interest in the covenant of grace.and the Covenant of Grace, that is the best way to comfort them, to bring them to see that God is their father, when we discern some signs of grace in them. For this is the maine stop in all comfort, that there is none but they shall find by experience they are ready to say, you teach wondrous comforts, that there is an inheritance in heaven, that God hath provided; and on earth, there is an issue of all for good, and there is a presence of God in troubles: this is true: but how shall I know this belongs to me? This is the cavil of flesh and blood, that turnes the back to the most heavenly comforts that are. The main and principal thing therefore in dealing with others (and with our own hearts) is to let them see that there are some signs and evidencies that they are in the covenant of grace, that they belong to God. Unlesse we see that, all the comfort we can give them is to tell them that they are not yet sunk into hell, and that they have space to repent. But as long as men live in sinful courses, that they are not in the state of Grace, we can tell them no comfort, except they will devise a new Scripture, a new Bible, if they do so they may have comfort: but this word of God, and God herein speaks no comfort to persons that live in sin and will do so, we should labour therefore to discern some evidence that they are in the state of Grace.
And ofttimes, those are indeed most intitled to comfort, that think it Comfort belongs to them that think themselves furthest from it.furthest from them: therefore we should acquaint them with the conditions of the covenant of grace, that God looks to truth: therefore if we discern any true, broken humble spirit, a hungring and, a thirsting after righteousnesse, and a desire of comfort, Blessed are those that hunger and thirst, it belongs to them, we may comfort them. If we see spiritual poverty that they see their wants, and would be supplied, blessed are the poore in spirit▪ be of good comfort. Christ calls such. If they see and feel the burden of their sins we may comfort them, Christ calls them, Come unto me yee that are weary and heavy laden. If we descern spiritual and heavenly desires to grow in grace and overcome their corruptions, if we discover and descern this in their practise and obedience. God will fulfil the desires of them that fear him. And he accepts the will for the deed.
There is a desire of happinesse in nature, that comforts not a man, it is no sign of grace, to desire to be free from hell, and to be in heaven, it is a naturall desire every creature wishes well to heaven: but if there be a desire of the meanes that tend to heaven, a desire of Grace: these are evidences of grace, these are the pulses that we may find grace by, when they see their infirmities and groane under them and would be better, and complain that they are not better, and are out of love with their own hearts, there is a combat in their hearts, they are not friends with themselves. When we see this inward conflict, and a desire to better, and to get victories against their corruptions, (though there be many corruptions, and weaknesses) a man may safely say, they are in the state of Grace, they are on the mending hand. For Christ will not break the brused reed, nor quench the smoaking flax. And where he hath begun a good work he will perfect it to the day of the Lord. He will cherish these weak beginnings therefore we may comfort them on good ground.
Then, besides that, in our dealing with them, when we have discovered, by 3. To comfort them from our owne experience.some evidence that they belong to the covenant, that we see by some love to good things, and to Gods Image in his Children, and by other evidences: then we may comfort them boldly, and then to fetch from our own experience, what a comfort will it be to such? When we can say, my estate was as yours is; I found those corruptions that you groane under, I allowed not my self in them as you do not; when a man can say from his own experience, that notwithstanding these I have evident signs of Gods spirit, that I am his; then he can comfort others by his own experience.
And what a comfort is it to go to the experiments of scripture? it is an excellent way. As now, let a man be deserted of God: David, will comfort 4. By experience of Saints in scripture.him by his experience Psal. 77. Where he saith, he found God as his enemie, and as Job saith, the terrors of God drank up his spirit, be of good comfort, David would come and comfort thee if he were alive. If the terror of God be against thee for sin, that thy conscience is awakned: be of good comfort, Christ if he were on earth would shew thee by his own example, that he indured that desertion on the Cross. My God, my God, why hast thou forsaken me? If thou be molested, and vexed with Satan, Job will comfort thee by his example, his book is most of it combating and comfort, and so for all other grievances, go to the scriptures, whatsoever is written, is written for our learning.
Pray to God, and he will heare thee as he did Elias. Oh, but Elias was an excellent man. The scripture prevents the objection Jam. 5. he Object.was a man subject to infirmities, if God heard him, he will hear thee. Believe Ans.in Christ (as Abraham did, the Father of the faithful) in the promised Messias, and he will forgive thee all thy sins. Oh, but he had a strong faith. What hath the scripture to take away this objection? In Rom. 5. Object.This was not written for Abraham onelyonly, but for those that believe with the Ans.faith of Abraham.
I, but I am a wretched sinner, there is little hope of me. Yes: St. Paul. Object.will come, and comfort thee by his example and experience: this is a Ans.faithful saying, that Jesus Christ came into the World to save sinners, of whom I am chief, I, he came to save such sinners, as St Paul was. I, saith St. Paul and that I might be an example to all that shall believe in Christ to the end Object.of the world, he takes away that objection. And the Apostle is so heavenly Ans. Wisdom of the Apostle.wise, that where he speakes of priviledges, he inlargeth it to others. There is no condemnation to them that are in Christ Jesus. And what shall separate us from the love of God? But when he speaks of matter of abasement; that we may see that he was in regard of his corruptions as much humbled as we, then he speaks in his own person. Oh, wretched man that I am, who shall deliver me from this body of death. Therefore his comforts belong to thee. Now, as these examples in scripture, and the experiences of Gods Children there, be appliable to us: so, much more the experience of Gods Children that are alive. Therefore we should be willing to do offices of comfort in this kind.
Those that are of abilitie, either men, or women, they will have in their houses somewhat to comfort others, they will have strong waters, and cordials, and medicines; and they account it a glorie to have somewhat that their neighbours may be beholding to them for; and though they bestow it freely, yet they think and account it a sufficient recompence that they can be beneficial to others. People do this for things of this life, and think they deserve a great deal of respect for their goodnesse in this kind: surely, if we consider, there is a life that needs comfort, more then this faing life; and there are miseries that pinch us more then the miseries of the bodie. Every one should labour to have in the house of his soule somewhat, some strong waters of comfort; that he may be able to tell others, this refreshed my soul, this hath done me good, I give you no worse then I took my self first; this wondrously commends the comfort in the party that gives it, and it commends it to the party, that receives it, to take benefit by the comforts of other men. For, is it not a strengthening to our case, when another shall say to our comfort, it was my case? Is it not sealed by the evidence of two? surely it is a great assurance when we have another to tell us his experience.
Again, if this be Gods order, that he will convey comfort to us by Use. To depend on Gods ordinance.others; then we ought to depend upon Gods Ordinance, we ought to expect comfort one from another, especially from the ministers who are messengers of comfort. I speak it the rather, because in what degree we neglect The ministers.any one meanes that God hath ordained to comfort us (though he be the God of comfort, yet) in that measure we are sure to want comfort: and this is one principal ordinance, the ministerie, and the communion of Saints.
Some there be that will neglect the meanes of salvation, they have dead spirits, and live and die so, for the most part: they have much ado to recover comfort. Those men that retire themselves, that will work all out of the flint themselves, they are commonly uncomfortable. God hath ordained one to help another; As in an Arch one stone strengtheneth another, the ministery especially is ordained for comfort.
And likewise God hath ordained one Christian to comfort another, (as Similewell as the ministers) Let us therefore regard much the communion of 2. Common Christians.Saints. Let one Christian labour to comfort another, and every one labour to be fit to receive comfort from others, labour to have humble and willing spirits. It is so true that God doth convey comfort, even by common Christians as well as the ministers, that St. Paul himself Rom. 1. 12. he desires to see the Romans, that he might receive mutual comfort from them. For a minister may have more knowledge and book-learning perhaps, then another Christian that may have better experience then he, especially in some things: and there is not the meanest Christian, but he may comfort the greatest Clerk in the world, and help him by his experience that God hath shewed to him, by declaring how God shewed him comfort at such a time, and upon such an occasion, The experience of Gods People, the meanest of them may help the best Christians; therefore he will have none to be neglected.
There is never a member of Christs body, but hath some ability to comfort another; for Christ hath no dead members. God will have it so, because he will have one Christian to honour another, and to honour them from the knowledge of the use and necessity that one hath of another. If God should not derive comfort from one to another in some degree, and from the meanest to the greatest, one would despise another, but God will not have it so, he will have the communion of Saints valued to the end of the world. What will one Christian regard another, what would weak Christians regard the strong, and what would strong Christians regard the weak, if there were not a continual supply one from another? Therefore God hath ordained that by the ministery, and by the communion of Saints we should comfort one another.
Let us not think that this doth not concern us, it concerns us all: therefore when we have any trouble in mind, let us regard the communion of Saints, let us regard acquaintance. And let us know this, that God will hold us in heavynesse till we have used all the meanes that he hath appointed; if one help not, perhaps another will, perhaps the ministery will help, perhaps acquaintance will help; but if we find not comfort in one, let us go over all. And (would you have more?) Christ himself, did he not take two disciples into the garden with him when his spirit was heavy? Did not he know that God had ordained one to comfort another? Two are better then one, if one be alone, he shall be a cold, but if there be two, they heat one another: if there be one alone, there can hardly be true spiritual heat. If two be together, if one fall, the other may raise him up, but if one be alone and fall, who shall raise him up? It is meant spiritually, as well as bodily and outwardly by Solomon.
We cannot have a better president then our blessed Saviour. Solitarinesse in such times in Spiritual desertion it is the hour of temptation. When did the divel set on Christ? when he was alone; it was the fittest time to tempt him when Christ was severed. So the Divell sets on single persons when they are alone, and tempts them, and presseth them with variety of temptations. Woe to him that is alone. Christ sent his Disciples by two, and two, that one might comfort another, and one might strengthen another.
Now, though in particular it belong to ministers in a more eminent sort; yet let every one lay it to heart, you ought to have abilities to comfort others, and to receive comfort of others. And consider it is an angelical work to comfort others; we imitate God himself, and the most Excellent creatures the Angels, whose office it is to comfort. Even our very Saviour, they came to comfort him in his greatest extremity. A man is a God to a man when he comforts; when he discomforts, and directs, and withdrawes, he is a divell to a man: men are beasts to men, Divels to men that way: but he that is an instrument to convey comfort, he is a God to a man, God is the God of comfort. Thou art in the place of God to a man when thou comfortest him, thou shalt save thy self and others. God honours men with his own title when they comfort; not onelyonly ministers, but others save men: thou shalt gain thy brother by thy admonition and reproof, what greater honour can yee have then Gods own title, to be saviours one of another? It is the office I say of Angels, they were sent to comfort Christ; it is their duty to pitch their tents about Gods Children, to suggest holy thoughts, as the divel suggests evill, and to be about us, though we think not of it. Nay, it is not onelyonly an angelical work, but it is the work of Gods spirit, the sweetest stile of the Holy Ghost is to be a Comforter.
What shall we think of cursed spirits, that insult over others misery, that give them gall to eat, and vinegar to drink, that add affliction to the afflicted? What shall we say to barren spirits, that have not a word of comfort to say, but come in a prophane, and dead manner, I am sorry to see you thus, and I hope you will be better; barren soul, as the wildernesse. What, a member of Christ, of the communion of Saint, and no way furnished, no word of comfort to a distressed soul? We may know the comfort we have our selves to be comfort indeed, and from the grace and favour of God, when we have hearts enlarged to do good to others with it.
How do gifts, and grace differ? (to add that useful distinction.) And Difference in gifts and Grace.man may have a great many gifts and be proud, and full of envy, and have a divellish poysonful spirit to draw all to himself, and not be good, but be carried with self-love, and die a divell notwithstanding his excellent parts. Why? here are such gifts, and parts, but there is a bitter roote of self-love to draw all to himself, to deifie himself, to make an Idol of himself: but grace with gifts works otherwise, that turnes all by a spirit of love and humility to the good of others.
There is no envy in a gracious heart, so far forth as it is gracious, there is no pride, nor scorn to do good to others. How shall we distinguish men How to distinguish men of great partsof excellent parts whether they be Christians or not Christians? They have both of them wit and memorie, they have both courage. I, but whether of them improve their parts and abilities most to the good of others? Whether of them hath the most humble spirit, the most loving spirit, the most discreete spirit, to be wittie, to do others to good upon all advantages? there is the Christian, that hath Gods Grace with his gifts. But for the other, Knowledge puffeth up saith the Apostle; what edifies, and builds up? Love edifieth, knowledge gathers many materials, stone, and timber &c. what builds the house, the bodie of Christ? It is a loving and humble spirit.
Therefore let us think that we have nothing in Christianity, by any parts we have, of memory or witt, or reading &c. unlesse we have a humble spirit, that we can deny our selves, and abase our selves to do good to others upon all the best advantages: or else we have not the spirit of Christ, that sweet spirit of Christ that denied himself to do good to us.
Where grace is established once, and is in the right nature, there is a publick mind: and it is one of the best signs of a heart that is fashioned to the image of Christ, (who denied himself, and became all in all to us) to have a publick mind, to have self-love killed, to think I have nothing to purpose as I should have, except I can make use of it to the good of others: therefore let us be willing to do good in this kind.
And as I said, let us make use of comfort from others: think that they are reserved to the times, and place where thou livest, that thou mightest make use of them. Therefore those that need comfort should not flatter themselves in their grief, but humbly depend upon the meanes that God hath ordained. And let every man think, what if God have hid my comfort in another man? what if he have given him the tongue of the learned, to speak a word in season unto me? Let no man think to master his trouble and grief by himself; we are members of the body, and the good that God will convey to us, must be from, and by others. Therefore it is a mutual duty, those that have comfort ought to comfort others; and those that do need comfort, ought to repiare to others, it is the ordinance of God. As Job saith, for one of a thousand to shew a man his righteousnesse. Though a man be never so wise, yet sometimes he knowes not his owne comfort, he knowes not that portion of comfort that belongs to him till some others discover it to him. Physitians will have others to heale Simile.themselves, to judge of their diseases; and certainly one reason why persons that are excellent (in themselves) have passed their daies in darknesse, it hath been this, that they think to overmaster their heavinesse and distraction of spirit with their own reason &c. which will not be. God, what he will do, he will do by his own meanes, and ordinance.
Let us therefore learn hence, to see the goodnesse of God, that besides Use. 3. To see the goodnesse of God in this ordinance.the Ministery that he hath ordeyned and the salvation that he keeps for us, and the promises that he hath given us, and the Angels that attend us &c. he doth even ordain others, that are men, and have bodies with our selves, other fellow-Christians to be instruments to convey comfort, he trains them up that they may be able to comfort, and do good to us: and he hides the good he intends to us, in them, and conveyes it to us by them: it is a speciall goodnesse of God, that every thing should tend to our good. Thus all things are for us, the sufferings of others tend to increase our comfort, and the comfort of others is for our comfort. There is such a sweet prudence in directing us to heaven that God makes every thing help; not onelyonly our own troubles that we suffer our selves, but he doth sweetly turn the troubles of others, and the comforts of others to our good.
It ministreth an argument of praising and blessing of God: and that we should answer him in the like, that as he hath devised all the waies that may Ground of praising God.be of comforting us, of turning all to our good, that, that we suffer our selves, and that, that others suffer; so we should study by all means and waies to set forth his glory, and no way to grieve the spirit of so gracious a God, that thus every way intends our comfort.