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 not the full extent of the apostle's meaning ; for then the dead examples should comfort as well as the living. And indeed that is one way of com- fort, to consider the examples of former times. But the apostle's meaning is, that I should comfort them not only by my example of God's dealing with me, that they should look for the like comfort. That is but one de- gree. His meaning is further therefore, that we should be able to comfort Siem by sympathizing with them ; as indeed it is a sweet comfort to those that are in distress when others compassionate their estate.
* That is, ' communicate.'— G t Qu., ' one ?'— Ed.
VOL. in. ^
66 COMMENTABY ON
And not only so, by our example and sympathy witli tlicm, but likewise that wo may bo able to comfort them by the inward support, and strength, and light that we have found by the Spirit of God in ourselves. That is that that will enable us to comfort others, from that vei"y support and in- ward strength that we have found from God ; by those gi'aces, and that particular strength and comfort that we have had. When there is a sweet expressing of our inward comfort to them, shewing something in our com- fort 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 com- forted ourselves 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
Doct. God's children, they have all of them interest in divine comforts.
St Paul was comforted, that he might comfort others. Divine comforts belong to all. They are the portion of all God's people. The meanest have interest, as well [as] the greatest. There is the same spiritual physic for the poorest subject, and the greatest monarch. There is the same spiritual comfort for the meanest, and for the gi-eatest Christian in the world. St Paul hath the same comfort as St Paul's children in the faith. What is the reason that they are communicable thus to all ? that they lie open to all ?
Picason 1. God is the God and Father of all light and comfort. Christ is the Saviour of all. All the privileges of religion belong to all equally. All are sons and heii'S, and all are alike redeemed. ' The brother of low degree, and the brother of high degi'ee,' James i. 9. They may differ in the references and relations of this life, but in Christ all are alike.
Reason 2. Besides, it is the nature of sjnritual j^rivilejes and blessings. They are communicable to all alike without impairing. The more one hath, the less another hath not. All have an equal share. Every one hath interest entire ; every one hath all, without loss or hindrance to others. As for instance, the sun, eveiy particular man hath all the good the sun can do, as well as all the world hath. It is peculiarly and entirely every man's own. Every man in soUdum hath the use of it. The sun is not one man's more than another. As a public fountain or conduit, every man hath as much right in it as another. So in religion, the graces, and privi- leges, and favours, they lie open as the prerogatives and privileges of all God's 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 loss in the division. The more one hath, the less 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 than another hath ; but in the comforts of God's Spirit, and the prerogatives that are the gi-ound 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 carries more ; and another that brings a less faith carries less, but it lies open to all alike. As St Cj^rian saith, we carry as much from God as we bring vessels. But all have interest aUke in divine comforts.
Therefore among Christians there is Uttle envy, because in the best
2 CORINTHIANS CHAP. I, VER. 4. 67
things, which they value best, all may have alike ; and that -which one desires, another may have as much as he. He knows he hath never the less.
Use. The point is comfortable to all, even to the mealiest, and to them especially, that howsoever there bo 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 uecessai-y* that are not common. But especially in spiritual things, the best things are common. Let no man be dis- comforted, if he be God's child. Comfort belongs to him, as well as to the greatest apostle. The chiefest comforts belong to him as well as to the chief- est Christian. Therefore, let us envy none, nor despise none in this respect.