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 heaviness till we have used all the means that he hath appointed. If one help not, perhaps another will ; perhaps the ministry 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 heaw ? Did not he know that God had ordained one to comfort another ? ' Two are better than one,' Eccles. iv. 9. K 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,' Eccles. iv. 10, but if one be alone and fall, who shall raise
76 COMMENTARY ON
him up ? It is meant si)iritually, as well as bodily and outwardly by Solomon.
Wo cannot have a better president* than our blessed Saviour. Solitari- ness in such times in spiritual desertion ' it is the hour of temptation.' When did the devil set on Christ ? When he was alone. It was the fittest time to tempt him when Christ was severed. So the devil sets on single ,iDersons Avhcn they are alone, and tempts them, and prcsseth them with variety of temptations. ' Woe to him that is alone,' Eccles. iv. 10. Christ sent his disciples by two and two, that one might comfort another, and one might strengthen another, Mark vi. 7.
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 com- fort others, and to receive comfort of others. And consider it is an angeli- cal work to comfort others. We imitate God himself, and the most excel- lent creatures the angels, whose office 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. Wlien he discomforts, and directs, and withdraws, he is a devil to a man. Men are beasts to men, devils 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 thyself and others. God honours men with his own title when they comfort. Not only ministers, but others save men. Thou shalt ' gain thy brother,' by thy admonition and reproof. What greater honour can ye have than God's 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 God's children, to sug- gest holy thoughts, as the devil suggests evil, and to be about us, though we think not of it. Nay, it is not only an angelical work, but it is the work of God's Spirit. The sweetest style 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 profane and dead manner, I am soriy to see you thus, and I hope you will better. Barren soul, as the wilderness ! What ! a mem- ber of Christ, of the communion of saints, 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 gi'ace 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 a man may have a great many gifts and be proud, and full of envy, and have a devilish poisonful spirit to draw all to himself, and not be good, but be carried with self-love, and die a devil, notwithstanding his excellent parts. Why ? Here are such gifts, and parts, but there is a bitter root of self- love to draw all to himself, to deify himself, to make an idol of himself. But grace with gifts works otherwise. That turns 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, no scorn to do good to others. How shall we distinguish men of excellent parts, whether they be Christians or not Christians ? They have both of them wit and memory, they have both courage. Aye, but whether of them improve their parts and abilities most to the good of others ? "WTiether of them hath the most humble spirit, the most loving * That is, ' precedent.' — G.