In the next place, we may observe here, hence, that thoiufh these comforts he common, yet God derives these comforts commonhj hj the means of men.
This is God's order in deri^•ing these comforts to the soul. He comforts one, that another may be comforted. Not that the comforts themselves that join 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 ioins, and the Spirit raiseth the soul with comfort. So the Spirit com- fox-teth, by comforting others, that they may comfort us.
This is not only true of ministers, but it is true of Christians, as Chris- tians. For St Paul must be considered, in something as an apostle, in something as a Christian, in something as a minister of Christ. As an apostle, he had the care of ' all the chui'ches,' &c., 2 Cor. xi. 28. 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, some- what as a Christian. Therefore it concerns us all to consider how to comfort one another as Chi-istians. 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 inferior bodies. They have their light from the sun, and they reflect it again upon the creatures below. In the fabric of man's 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 other 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 itself with some part of the blood, and it conveys the rest to the veins, and so to the whole body. The heart is noui'ished itself of the purest nourishment, the spirits are increased, and those spirits are spread through the arteries.
The stomach feeds itself 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 whatso- * Qu., * not necessary?' — Ed.
68 COMMENTARY ON
over the means be, the comfort comes from God, yet he will have comfort to be conveyed to us by men this way.
Reason 1. Partly to try our obedience, whether wo will respect his ordi- nance. Ho will have us go to men like ourselves. Now, if we will have comfort, we must look to his ordinance, we must have it of others, and not altogether from ourselves. And that is the reason why many go all their lifetime with heavy, drooping spirits. Out of pride and neglect, they scorn to seek it of others. The}'' 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 comfortcth others, that they may comfort us. Though God be the God of comfort, yet he conveys 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 aU intercourse 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 soul is to the fountain of comfort, the more it is comforted, but the soul is never so near to God as in extremity 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 ; v/hen we may have the benefit, of the communion of saints, of the word, &c. God will not comfort us immediately in the neglect of the means. ' He comforteth us, that we might comfort others.' And as he doth it to tiy our obedience.