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TREATISE
ON
SPIRITUAL COMFORT ;
By JOHN COLQUHOUN, D.D.
MINISTER OF THE GOSPEL, LEITH.
THE THIRD EDITION IMPROVED.
" Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem." — Isa. xl. 1, 2.
'• Although thou sayest thou shalt not see him, yet judgment is before him ; therefore trust thou in him." — Job xxxv. 14.
" My heart trusted in him and I am helped : therefore my heart greatly rejoiceth, and with my song will I praise hiva."»Psal. xxviii. 7.
EDINBURGH :
PUBLISHED BY THOMSONS, BROTHERS, No 2, PRINCE'S STREET.
1822.
OLIVER 4B0YD PRINTERS.
ADVEETISEMENT.
It has often occurred to the Author, that, as spiritual consolation in this valley of tears, is highly necessary to support and en- courage the hearts of exercised Christians, and so, to make them advance with alacri- ty, in the love and practice of true holiness, as well as to enable them to perform every particular duty, with increasing cheerful- ness and resolution ; so they need to be in- structed often, in the unspeakable impor- tance of such comfort, and in the means of attaining an increase of it.
Under the forcible impression of these sentiments, and from a desire to contribute his feeble endeavours, to promote the con- solation and edification of believers, the Author engaged in the following work. It has been his aim, at the same time, that he has endeavoured to avoid a plan which may be defective in its parts, or irregular in their distribution, to render his subject easy and intelligible : and so to adapt the work
VI
to the capacities, even of the weakest and most illiterate Christians. He does not presume to have fully attained these ob- jects. How far he has succeeded, and wherein he has failed in the attempt, it does not become him to say. The judicious and candid reader will determine.
If any thing contained in the following pages, shall, by the blessing of Him who is the Consolation of Israel, be rendered use- ful but to one disconsolate believer, the la- bour of the Author will be amply com- pensated.
Leith, February 18, 1813,
CONTENTS.
Page
Introduction, — „, » 1
Chap. I. Of spiritual comfort in general, ~ 4
Reflections, - — — ~— — — 41
Chap. II. Of the great importance and usefulness
of spiritual comfort, to the saints, 48
Reflections, ~~ 71
Chap. III. Of the way in which believers lose their
spiritual comfort,— ™_™ 77
Reflections, — — — — ™ —~ 117
Chap. IV. Of the grievous consequences of a belie- ver's having lost his spiritual consola- tion, , 122
Reflections, ~™ — _ ~~~ — 157
Chap. V. Of the nature and signs of melancholy,-] 64 Sect. 1. Of the signs of melancholy, especially in
a true Christian, ~ .— ~~— _165
Sect. 2. Directions to Christians, who are afflict- ed with melancholy, .—181
Sect. 3. Advices to the relations and friends of such Christians, as are afflicted with
melancholy, — ~ ™ .194
Reflections, ~ .——203
Chap. VI. Of the designs of God, in permitting some of his children to lose their spi- ritual comfort, , ^ ™ ™209
Reflections, 240
vi CONTENTS.
Page
Chap. VII. Of the means which disconsolate believ- ers should employ, in order to recover
their comfort, — ~~~~~, — ~~~~~~~24-4
Reflections, and objections answered,~~295 Chap. VIII. Of the means which believers ought to employ, in order to attain increasing
comfort, * »- -~ *. — 3 1 6
Reflections, ~~ ~ — 367
Chap. IX. Of directions to believers, for attaining
establishment in spiritual consolation,373 Reflections, ~„~„~,.„,~ *«^~.~~~~~ 406
SPIRITUAL COMFORT.
INTRODUCTION.
The persons for whose use, this Treatise is more immediately intended, are they, who have by the Holy Spirit been convinced of the guilt, malignity, and demerit, of the sin which dwelleth in them, as well as of the iniquities that are committed by them ; who have also been convinced of the utter insufficiency of their own righteousness, for their justification in the sight of God, and who have been enabled to embrace Jesus Christ, as their righteousness and strength. All of this description are earnestly desirous of advancing in holiness; but many of them, seem to be far from being duly sensible of the high importance of spiritual consola- tion, to the love and practice of holiness. They are soon apprehensive of danger, if they feel iniqui- ties prevailing against them ; but they yield, with- out alarm, to that dejection of spirit, which is of- ten occasioned, either by inward conflicts or out- ward trials ; not considering, that disquietude of soul paves the way for despondency, and despond- ency for utter despair: all which are, in a high degree, injurious to the spiritual welfare of the soul. Trouble of mind, especially when it pro- ceeds the length of despondency, strengthens the unbelief and enmity of the heart against God ; and so disqualifies the Christian for performing accept- ably, the duties incumbent upon him. Although
2 INTRODUCTION.
God doth not suffer any of his children, ever to fall into the horrible gulf of absolute despair, yet some of them have brought themselves to the very brink of it ; so as greatly to dishonour their holy profes- sion, to injure their own souls, and to hurt the souls of many around them, who are always too ready to impute their dejection of spirit, to the holy religion which they profess. Thus, they often dis- courage the hearts of some, who are seeking Jesus ; and strengthen the prejudices of others, who are enemies to him.
The sovereign antidote to that sinful and griev- ous distemper of mind, is the spiritual and holy consolation, which is offered and promised in the gospel. Much of the sacred Volume was written for this end, that the saints might be comforted, and that they, " through patience and comfort of the Scriptures, might have hopeV God, in the exceeding riches of his grace, has given in his word, and confirmed by his oath, many great and precious promises ; in order that all " who have fled for refuge, to lay hold upon the hope set be- fore them," might not only have consolation, but strong consolation. He hath spoken in his holi- ness, on purpose that they might rejoice b ; that they might be so " filled with all joy and peace in believing c," as to serve him with gladness d ; and thereby, to recommend faith and holiness to all around them.
Such pleasure, doth the Lord Jesus take in the
a Rom. xv. 4. b Psal. lx. 6. c Rom. xv. 13.
d Psal. c. 2.
INTRODUCTION. 3
prosperity of his servants, and so deeply is he con- cerned for their happiness, even in this valley of tears, that he hath commanded them, " to comfort one another %" " to comfort themselves together f," and especially, " to comfort the feeble-minded g." And, doubtless, if private Christians are bound to comfort one another, much more is it the duty of ministers of the gospel, to imitate the apostles of Christ, in being helpers of their joy h. According- ly, this solemn charge is given, and is again, and a third time, repeated to those ; " Comfort ye, com- fort ye my people, saith your God. Speak ye com- fortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is par- doned1."
That I therefore may, in obedience to that high command, be instrumental in administering comfort to such afflicted and discouraged believers, as may be disposed to read this Treatise ; I shall, in de- pendence on the Spirit of truth, endeavour,
First, to discourse of spiritual comfort in general.
Secondly, I shall consider the great importance and usefulness of it to believers.
In the third place, I shall shew the way in which, many of them lose the comfort which they formerly attained.
Fourthly, I shall point out some of the sad con- sequences of their having forfeited their usual com- I fort.
e 1 Thess. iy. 18. f 1 Thess. v. 11. ■ 1 Thess. v. 14. h 2 Cor. i. 24. l Isa. xl. 1, 2.
4 SPIRITUAL COMFORT
In the Fifth place, I shall briefly consider the nature and the signs of melancholy.
Next, I shall unfold some of the designs of God, in permitting any of his saints to lose their wonted consolation.
Afterwards, I shall shew how disconsolate Chris- tians may recover their former comfort.
Next, I shall point out the means which they ought to employ, in order to attain increasing com- fort. And,
In the Last place, I shall give some directions, by observing which, exercised believers may become established in spiritual consolation.
CHAPTER I.
OF SPIRITUAL COMFORT IN GENERAL.
Comfort, in its general acceptation, is that refresh- ing pleasure, or enlivening satisfaction of spirit, by which a man is upheld and strengthened against all evils, whether felt or feared : or, it is that inward solace, which supports and invigorates the heart under trouble of every kind. There are three sorts of comfort ; natural, sinful, and spiritual.— 'Natural comfort is the refreshment of our natural spirits, by the good creatures of God, the gifts of his bounty. When God " giveth us rain from heaven, and fruitful seasons, he thereby filleth our hearts with food and gladness k." There is comfort in every creature of God. When we are hungry, food com-
v
k Actsxiv. 17.
IN GENERAL. 5
torts us ; when thirsty, drink refreshes us ; when cold, clothes warm us ; and when in affliction, or in want of advice, friends encourage us. But, be- sides these common and necessary gifts of Provi- dence, every sense hath something peculiar to it- self, which affords it comfort. The eyes have beau- tiful colours, to give them pleasure : the ears, be- sides ordinary, have melodious sounds, to delight them: the taste has not only the suitableness of common food, but the sweetness of honey, to please it; and the smell, besides common odours, has fragrant flowers to regale it. — Siiiful, or unholy comfort, is the pleasure which sinners take in gratifying their lusts, or the delight which they have in abusing the gifts of Divine bounty. Some- times, the true Christian is ready to wonder how wicked men can, at any time, feel themselves com- fortable : but he has no cause to wonder ; for their very commission of sin, is a momentary comfort to their depraved nature. " It is as sport to a fool to do mischief1." " The scorners delight in their scorning m." « Their soul delighteth in their abo- minations n." To commit iniquity is agreeable to their sinful nature, and therefore is a comfort to it. Indeed, were it not for the frequent opportunities which they have, of gratifying some lust, either of the flesh or of the mind, life would be an insupport- able burden to them. " Evil men,11 saith Solomon, *c sleep not, except they have done mischief: and their sleep is taken away, unless they cause some
Prov. x. 23. m Prov. i. 22. n Isa. lxvi. 3.
6 SPIRITUAL COMFORT
to fall °." Ah ! How inexpressibly dreadful is the condition of that man, to whose heart it is a plea- sure,— a conifort, to sin against a holy, and a gra- cious God ! Sinful comfort also, is the pleasure that self-righteous persons take, in relying, either on their own righteousness wholly, or partly on the righteousness of Christ, and partly on their own, for their justification and title to eternal life ; and the delight which hypocrites feel, in reflecting on their counterfeit graces and attainments. — Spiritual or holy comfort, is that inward solace or satisfac- tion, which supports, strengthens, and exhilarates holy souls ; and which they have in and from the Lord Jesus, their Covenant-head, by the exercise of faith, hope, love, and the other graces of the Holy Spirit p : or it is that spiritual delight, that holy joy, which cheers and invigorates the hearts of believers, under all their inward and outward troubles. It is this only that deserves the name of pure, solid, and durable consolation. If it is a comfort to the wicked man, amidst all his afflic- tions, to gratify his carnal and ungodly lusts ; it cannot, surely, but be a real and even a great con- solation to a holy man, under all the trials of life, to exercise his spiritual graces, and to perform his holy duties.
The word Comfort is, in Scripture, used in a tzvqfold sense. It is sometimes employed to express that which gives consolation ; but more frequently, to signify the consolation itself, which is received from it, or enjoyed by means of it. 1st, It is em-
0 Prov. iv. 16. p Rom. v. 1 — 5.
IN GENERAL. 7
ployed in Scripture, to express that which gives, or is a mean of giving, consolation to the soul of an afflicted believer; whether it be a person q or a thing, in which, by the blessing of Christ, comfort is hidden, and by which it is afforded r ; or, a word or reason, suggesting to the mind of the Christian, matter of consolation8. Each of these is styled Comfort, because it is a mean or instrument of dis- pensing consolation to the saints. 2d, The term is, by the Spirit of inspiration, more frequently em- ployed to express the consolation itself', which be- lievers receive, whether by means of persons, or of things, or of reasons ; and which they feel or enjoy in their souls. It is in this last sense, chiefly, that I propose, in this Treatise, to discourse of spiritual comfort.
In order to illustrate the general nature of this in- estimable blessing, I shall present it, to the view of the devout reader, under the following particulars :
1. Spiritual comfort usually supposes trouble of some kind, either felt or feared ; or the prospect of some difficult duty, to the performance of which the believer needs to be encouraged. It is under af- fliction, or uneasiness, that the heart of the Chris- tian needs to be comforted. The Lord Jesus ac- cordingly saith, " Blessed are they that mourn ; for they shall be comforted V He made the first promise of the Holy Spirit, as a Comforter, to his disciples, when, in the prospect of his departure from them, sorrow had filled their heart u. " God," says
« Col. iv. 1 1. r Psal. cxix. 76. s Psal. cxix. 50. 2 Cor. i. 4, 1 Matth. v. 4. u John xvi. 6, 7-
8 SPIRITUAL COMFORT
the apostle Paul, " comforteth us in all our tribu- lation, that we may be able to comfort them who are in any trouble w :" and he styles him, " The God, who comforteth them that are cast down *J" The soul, that it may be qualified for spiritual con- solation, must be quickened and humbled. It \» " the spirit of the humble, and the heart of the con- trite ones," that the high and lofty One will revive with holy comfort y. Indeed, the oil of spiritual joy is such, that no vessel but a contrite heart, can hold it. The design of imparting Divine consolation, is to cheer and invigorate the drooping spirit. The office of the Comforter is, to relieve the disconsolate- soul zr It is impossible for them who have never felt the uneasiness of a wounded conscience, to va- lue, or to desire, the joy of God's salvation. — The soul, that it may need, and be prepared for, time consolation, must not only be quickened and hum- bled, but be under some affliction, either felt or ap- prehended. Comfort, according to an apostolical di- rection, is to be administered to " the feeble-mind- ed a ; to such as are ready to stagger under the cross, and to be overset by the temptations of Sa- tan and the world, or discouraged because of the corruptions of their own hearts. It is trouble, that renders spiritual consolation necessary, as well as desirable. If the believer were not feeble, and incapable of being supported by a created arm, the office of a Divine Comforter would be unnecessary. If he had not a painful, as well as a spiritual,.
w 2 Cor. i. 4. s 2 Cor. vii. 6. > Isa. lvii. 15.
' Lam i. 16. a 1 Thess. v. 14-.
IN GENERAL. 9
sense of his want of heavenly consolations, earthly comforts would be more acceptable to him than they : and if his heart were not prepared for them, by being humbled, as well as afflicted, they would no more refresh it, than a shower of rain would re- fresh a rock. Accordingly, Christ seldom commu- nicates sensible comfort to the saints, but when they are either in inward or outward trouble. It is by their being troubled, that they become dis- consolate, and so become fit for being consoled : and it is their sharpest afflictions, that often serve to prepare them for the sweetest consolations. He, therefore, brings them usually into the wilderness, before he speaks comfortably to them b. It may be proper here to remark that, as Divine comfort is the opposite of trouble c, so it must be more power- ful and effectual, than either outward or inward trouble; for there is no prevailing, but by that which is the stronger : it must be more forcible to raise up the dejected soul, than the grievance is, to cast it down ; otherwise it cannot at the time, be comfort to it.
2. There are three degrees of spiritual comfort : the lowest degree is peace of conscience ; the next is joy ; and the highest is triumph.
Peace of conscience is that inward serenity, or
bHos. ii. 14.
c Luther says, that f All things come from Christ to his church, in contraries : he is righteousness, but it is in sin felt : he is life, but it is in death : he is consola- tion, but it is in calamity.' Augustine likewise observes, that ' the Christian's life runs on between these two ; our crosses and God's comforts.'
A 2
10 SPIRITUAL COMFORT
tranquillity of mind, which arises from the faith and sense of being justified in the sight of God, or of being in a state of union with Christ, and of conformity to him. " Being justified by faith," says the apostle Paul, " we have peace with God, through our Lord Jesus Christ d.'" The peace, with which the God of hope filleth the hearts of the saints, is peace in believing'0. It arises also from the sense, or consciousness of peace with God. When the blood of Christ is, by faith, applied to the conscience, the conscience is purged by it from dead works f ; and the heart also is, at the same time, sprinkled by it from an evil conscience g. The subject of spiritual peace, is a conscience that is purged. Purity and peace are connected together in the conscience ; and they are both necessary to render it a good conscience h. When the conscience is sprinkled with the blood of Jesus, it is thereby set free from the dread of revenging wrath. The mind is not as formerly, disturbed with alarming fears of God's indignation, nor disquieted by his judgments \ This is accompanied usually, with a cordial acquiescence in the will of the Lord, found- ed on a persuasion of his wisdom and sovereignty, of his holiness and goodness : and so far as a man attains this holy acquiescence in the Divine will, he is secure from disappointment ; and free from un- easiness. Now, this peaceful serenity of soul, is the first degree of spiritual comfort. When the Lord Jesus would comfort his disconsolate disciples, he
d Rom. v. 1. e Rom. xv. 13. f Heb. ix. 14.
G Heb. x. 22. b 1 Tim. i. 5. * Prov. i. 33.
IN GENERAL. 11
said, " These things I have spoken to you, that in me ye might have peace V
Joy is a higher degree of holy consolation. Spi- ritual joy is that gladness of heart, which flows from the lively exercise of faith, feasting upon Christ in the offers and promises of the gospel. The apostle Paul prayed thus for the believers at Rome ; " Now the God of hope, fill you with all joy and peace in believing \ :" and the apostle Peter said to the Christians of the dispersion, " Believing, ye re- joice m." It is a holy delight, in living upon Christ, and in walking in him ; and it is effected by the Holy Spirit shedding abroad in the heart, like a fragrant perfume, the love of God. When he gra- ciously condescends to administer that reviving cor- dial, it elevates and enlarges the fainting soul. Arising, as it does, from the begun enjoyment, and from the hope of the full and endless enjoy- ment of God in Christ, it strengthens, and so com- forts the drooping heart. " The joy of the Lord," saith Nehemiah, " is your strength V Peace is negative ; joy is positive comfort : the former is as the calming of the storm ; the latter, as the break- ing out of the sun : that is a mitigation of trouble ; this, a sense of positive enjoyment. When a con- demned criminal knows that he is pardoned, he has peace ; but when he is besides advanced to prefer- ment, he has joy.
Triumph is the highest degree of consolation. The saints triumph, when they so greatly rejoice,
k John. xvi. S3. l Rom. xv. 13.
m 1 Pet i. 8. n Neh. viii. 10.
12 SPIRITUAL COMFORT
as almost to shout for joy, on account of the victory given them over their spiritual enemies. They triumph, when, more than conquerors through him who loved them, they exult or rejoice, in their almighty Redeemer, with rapturous delight. This was often the attainment of the holy apostle Paul, and of his fellow-labourers in the gospel. " Thanks be unto God," says he, " which always causeth us to triumph in Christ V A lofty description of this their triumph, he gives in Rom. viii. 31 — 39. How high did heavenly consolation rise, in the soul of that holy apostle, when he was writing that sublime passage ! In like manner does the believer triumph, when, in his pursuit of more communion with Christ, and conformity to him, he is enabled to vanquish great opposition. In some happy mo- ments of his life, his joy, like a river swelled by im- petuous rains, bursteth all its banks, and carrieth all the joys and all the sorrows of this world before it. It is then, especially, that it may be styled, " Joy unspeakable and full of glory p." It is glo- rious in itself, and is attended with glorying in the Lord Jesus. When the heart of the Christian is elevated to this degree of consolation, he glories in the Lord. All that is in this world is brought un- der him : the greatest calamities cannot daunt him. He sets Christ, and God in Christ, against all ene- mies and all evils, whether external or internal. This triumphant glorying in the Lord, is like that of the holy Psalmist, who said, " My soul shall make her boast in the Lord C It is remarkable,
• 2 Cor. ii. 14. p 1 Pet. i. 8. q Psal. xxxiv. 2.
IN GENERAL. 13
that these three degrees of spiritual comfort are, by our Apostle, mentioned in a single passage r : " We have," says he," "peace with God, through our Lord Jesus Christ ; — we rejoice in hope ; — and not only so, but we glory in tribulations also."
3, Spiritual consolation is, according to the cove- nant of grace, given to believers, by God the Fa- ther, by Christ the second Adam, and by the Holy Spirit. God the Father giveth it, by sovereign and judiciary authority ; Christ the mediator, by gracious dispensation ; and the Holy Spirit, by ef- fectual operation. God the Father ordaineth it for his children s ; Christ the last Adam, administers it ; and the blessed Spirit, as the Spirit of Christ, applieth it to them.
Spiritual consolation is given them by God the Father. None but Jehovah himself, can pour con- solation into a troubled soul. All true comfort is, originally and fundamentally in Him. He it is, -whom the apostle Paul styles, " The God of all comfort) who comforteth the saints in all their tri- bulation t ;" and, " The Father, who hath loved them, and hath given them everlasting consola- tion u. He also calls him, " The God of consola- tion w ," and " The Comforter of those that are cast down x." The Lord compareth himself to a father pitying his children y, and to a mother com- forting, with tenderest concern, her afflicted infant z. He chargeth his servants, " to strengthen the weak hands, to confirm the feeble knees, and to say to
r Rom. v. 1—3. ■ Isa. xxvi. 12. l 2 Cor. i. 3, 4. u 2 Thess. ii. 16. w Rom. xv. 5. x 2 Cor. vii, 6* ? Psal. ciii. 13. z Isa. lxvi. 13.
14 SPIRITUAL COMFORT
them that are of a fearful heart, Be strong, fear not ; behold your God will come with vengeance, even God with a recompense, he will come and save you a." v He suffered his only and beloved Son to be, in all points, tempted like as his people are, that he might sympathise with, and comfort them, under all their temptations. ^
Comfort is administered to them by Jesus Christ, their Covenant-head. The Lord Jesus is the Trustee, the store-house, of all spiritual comfort, to the saints: from Him, as the hope set before them, they may daily derive strong consolation. Hence he is styled, " The Consolation of Israel V He is the matter of his people's consolation ; the Prince of peace, the true Noah, " who comforteth them, concerning the work and toil of their hands." It is a part of his high office, to which he was anointed by the blessed Spirit, " to comfort them who mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise, for the spirit of heaviness0." There i§ therefore f* consolation in Christ d ;" and the con- solation of the saints aboundeth by Christ e : they have it, in him and through him, with him and by him. His person, righteousness, fulness, and love, are the source and substance of abundant consola- tion to them., against trouble of every kind. He it is, who giveth peace to his people : and " when He giveth quietness, who then can make trouble f?" Nothing can comfort the heart without Christ. He
a Isa. xxxv. S, 4. b Luke ii. 25. c Isa. lxi. 2, 3. d Phil. ii. 1. e 2 Cor. i. 5. f Job. xxxiv. 29-
IN GENERAL. 15
removes from the soul, all that is dismal, and be- stows upon it, all that is comfortable. He it is, who maketh even the darkness of trouble itself, to be light before them who trust in him. He is the Sun of righteousness, whose light, and warmth, and healing, cheer their souls. When he vouch- safes his reviving presence to them, he leaves a de- lightful perfume of comfort behind him. Indeed, a man can never know what true pleasure is, till he know Christ. The compassionate Redeemer, there- fore, saith to all who are weary, toiling in a fruit- less pursuit of happiness, and also to all who are heavy laden, oppressed with the servitude of sin, or bowed down under a load of misery, " Come unto me, and I will give you rest g.">'
Comfort is applied to the saints by the Holy Spi- rit. He is therefore styled, " The Comforter h,\ Being the inestimable gift of the Father, through the mediation of the Son, he is " another Com- forter \n The adorable Spirit dischargeth this his office, by testifying of Christ, or by taking of the things of Christ, and shewing them to believers ; by opening and applying the promises of the ever- lasting covenant to them, and by enabling them to believe these, with application to themselves ; by shedding abroad the love of the Father and of the Son, in their hearts ; by witnessing to them their adoption, and their being heirs of God, and joint- heirs with Christ ; by abiding in them, as the seal, the earnest, and the pledge, of their eternal inhe- ritance ; and by dwelling in them, as the Spirit of
g Matth. xi. 28. b Joha xv. 26. ■ John. xiv* lo\
16 SPIRITUAL COMFORT
grace and of supplications. The Holy Spirit, like Noah's dove, flieth with the olive-leaf of peace, to assure believers, that " the winter is past, and that the rain is over and gone." He not only bringeth words of comfort to their remembrance, but opens their hearts to receive them. Comforts may be so applied as to be brought close to the heart ; but, if the heart do not open for them, no consolation is experienced. The Spirit, therefore, not only open- eth and applieth the promises to the heart ; but, openeth the heart for the comfort of the promises ; and then pours consolation into it. He comforts the saints also, by enabling them to trust that, in the Lord Jesus, they have righteousness, and strength, forgiveness of sins, and a title to eternal life ; as well as, by renewing them after the image of the Son of God, and so, uniting their hearts- to the holy will of God. The original word, in the New Testament, which we have translated, a Com- forter k, signifies likewise, an Advocate. One spe- cial way, in which, the Holy Spirit comforts be- lievers, is the exercise of his advocacy or interces- sion in them \ The more they are enabled to pray in faith, the more do they walk in the fear of the Lord, and in the comfort of the Holy Ghost m.
4. The spiritual consolation, which is given to believers, is a 'part of eternal life, " Believing ye rejoice"" " He that belie veth on the Son, hath everlasting life0." One part of the fruit of the Spirit, when he imparteth spiritual life to the soul,
k John xiv. 16. ' Rom. viii. 26. m Acts ix. 31. n 1 Pet. i. 8. ° John iii. 36.
IN GENERAL. 17
is joy p. But spiritual life in the soul is eternal life begun. When God who cannot lie, promised, before the world began, eternal life to the second Adam for his spiritual seed ; he promised to him, that, upon condition of his bearing their griefs, and carrying their sorrows, they should become heirs of everlasting joy, and heirs of himself as their exceeding joy. As the saving knowledge of Christ, in this world, is the earnest, and begin- ning of the beatific vision of God and the Lamb, in the heavenly world, and as conformity to Christ in holiness here, is the beginning of perfect con- formity to him there ; so the consolation, which the saints, on some occasions, feel, in this valley of tears, is the first fruits or beginning of that fulness of joy, which will constitute a part of their bless- edness, in that holy place on high. The joy of the Holy Ghost, which enters into them here, is the same in kind as the joy of their Lord, into which they will enter hereafter. It is therefore by one apostle, styled " Everlasting consolation V and by another, " Joy unspeakable and full of glory r." It is joy that is full of glory, or glorious joy ; the very dawning of the day of glory. Holy consola- tion, is glory begun in the soul ; a bud, which will open in heaven, and spread into ineffable and endless glory ; a dawn, which will shine more and more, until the glorious Sun of righteousness, brighten it into perfect and eternal day. All the joy of the saints below, is but as a spark, a feeble spark, compared to that blaze of rapture, which
p Gal. v. 22. q 3 Thess. ii. l6\ r 1 Pet. i. 8,
18 SPIRITUAL COMFORT
will burn intensely in their spirits above. It is but a slight foretaste, a small drop, of that im- mense ocean of unmingled joy, which they are to inherit in the mansions of glory. Although they are not far from the heavenly Canaan ; yet their hearts are often ready to faint, under their suffer- ings from without, and their conflicts with corrup- tion from within : but a taste of the grapes of Eshcol, the first fruits of heaven, revives their spirit, rouses their zeal, and quickens their desire of that endless rest, which there remaineth for them. Consolation keeps the holy soul upon the wing, and increases her strength. It is the very life of the soul. When Naomi would express the com- fort that Boaz should afford to Ruth, she said to her, " He shall be unto thee a restorer of thy life s." If the contentment and delight of the heart be taken away, it dieth. The souls of the wicked, have an existence in hell ; yet, because it is an ex- istence without comfort, their state is never said in Scripture, to be a state of life, but on the contrary, a state of death. Accordingly, the restoring of com- fort to mourners, is called, a reviving of them*.
5. The grounds and sources of holy consolation, are especially the following : God in Christ, with all his glorious perfections, as a God of love, grace, and mercy, and as the God and portion of the saints u ; Christ, in his glorious Person w, righteous- ness x, fulness, offices, and relations, or Christ living
8 Ruth iv. 15. * Isa. lvii. 15. u Psal. xliii. 4. w Phil. hi. 3. x Isa. lxi. 10. and xxxii. 17.
IN GENERAL. 19
in them y, and living for them z ; the Holy Spirit, as inhabiting, quickening, sanctifying, and sealing them, and as the earnest of their eternal inherit- ancea ; the covenant of grace, as well ordered in all things and sure, according to which, Jehovah, Fa- ther, Son, and Holy Ghost, is their God, and they are his people, his peculiar people b ; the infinite atonement0, the continual intercession d, the supreme dominion, the inviolable faithfulness, and the graci- ous presence, of the Lord Jesus, who is given for a covenant of the people ; and the ordinances, doc- trines, promises, and offers, of his gospel6, with the peremptory commandment, given to sinners in com- mon, to believe on him f : these are the leading, and the immediate grounds, upon which, the saints do by faith, build their comfort ; and they are, at the same time, the sources, from which, by the exercise of faith, they derive their consolation. Besides these, their faith and sense of the pardon of their sins, of the acceptance of their persons as righteous, of their adoption, of their sanctification, and of the witness- ing of the blessed Spirit, are matter of consolation to them ; and so is the lively exercise of all the graces of the Holy Spirit, especially of faith, hope, and love. The comfort of justification, because it is founded upon a righteousness which is perfect, and always the same, is more stable and permanent, than that of sanctification. The great things, which believers have in possession, and the greater, which
y Gal. ii. 20. z Rev. i. 18. a 2 Cor. i. 22.
b Jer. xxxi. 33. c Rom. v. 11. d Rom. viii. 34. e Isa. xii. 3. with lxvi. 11. f Psal. xix. 8. 1 John iii. 23.
20 SPIRITUAL COMFORT.
they have in hope, are the sustenance of their con- solation g. The suitableness of those inestimable blessings to their hearts11, together with their sense of personal interest in them, affords them unspeakable joy1. As to their experiences and evidences of grace, these are, strictly speaking, not grounds, upon which they build their comfort ) ; but they are proofs, of their saving interest in those grounds of consolation, above mentioned, as well as, encourage- ments to build their comfort upon them ; and so, they are matter of consolation to their souls h The most comfortable of the saints, are they who, trust- ing at all times in the second Adam, as given for a covenant to them, can think of all dispensations, of all conditions, and of all duties, with comfort m. They who have the love of Christ displayed in the covenant of grace, most constantly in their view, and most frequently warm on their heart ; are of all be- lievers, the most free from perplexing doubts and fears.
6. It is both the duty and the privilege of true believers, to attain spiritual consolation. It is their duty, for it is required of them in the law ; and their privilege, for it is promised to them in the gospel.
It is the duty of all the saints to be of good com- fort. Their God, the God of consolation, would not have them to be, at any time, disconsolate or gloomy : and therefore he expressly forbiddeth them, to fear, to be discouraged, to let their heart
■ Heb. vi. 18. h 2 Sam. xxiii. 5. * Luke i. 47. k Gal. vi. 14. ' 2 Cor. i. 12. Prov. xiii. 12. m Isa. xxvi. 3.
IN GENERAL. 21
be troubled, and to yield to oppressive grief. He saith to them, " Fear ye not, neither be afraid":" " Fear thou not, for I am with thee : be not dis- mayed, for I am thy God ° :" " Fear not, for I have redeemed thee p." And saith the Lord Jesus, " Fear not them which kill the body q :" " Let not your heart be troubled, neither let it be afraid r :" " Fear not ; I am the first and the last s :" " Fear none of those things which thou shalt suffer \" The apostle Paul forbids the believers in Thessalonica, to sorrow for deceased saints, as others who have no hope u. The Lord authorizeth no sorrow, but godly sorrow ; which is consistent with holy joy, and tends to the increase of it. He forbiddeth his people, all oppressive grief, all desponding fear, and all perplexing trouble of mind, as hindrances to the exercise of love, and to the practice of holiness. He is displeased, when they suffer themselves to be un- comfortable in hu service w, when they sit in sack- cloth in his gate. He commands them, on the con- trary, to rejoice before him. He hath made it their indispensable duty, to cast all their care upon him* ; " to eat their bread with joy, and to drink their wine with a cheerful heart ;" to have their garments always white, and to let their head lack no oint- ment y." He delighteth to see them joyful, and to hear them singing in his righteous ways : and there- fore his high command is, " Rejoice in the Lord, O ye righteous ; for praise is comely for the up-
n Isa. xliv. 8. ° Isa. xli. 10. p Isa. xliii. 1.
q Matth. x. 28. r John xiv. 27. a Rev. i. 17-
1 Rev. ii. 10. u 1 Thess. iv. 13. w Mai. ii. 13.
5 1 Pet. v. 7- y Eccles. ix. 7, 8.
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right z :" " Be glad in the Lord, and rejoice, ye righteous ; and shout for joy, all ye that are up- right in heart a :V " Delight thyself also in the Lord b :" " Let all those that put their trust in thee, rejoice : let them ever shout for joy, because thou defendest them : let them also that love thy name, be joyful in thee c :" " Rejoice and be exceed- ing glad ; for great is your reward in heaven d :" " Finally, my brethren, rejoice in the Lorde:" " Rejoice evermore f :" " Rejoice in the Lord al- ways ; and again, I say, Rejoice g :" as if the apos- tle had said, c I, in the most earnest and urgent manner, charge you to rejoice, not at some times only> but at all times; not only when upon the mount with God, but when in the valley ; not mere- ly when the Lord shineth upon you, but when he hides his face/ Although no affliction is so hard to bear, as the distress of soul, which the believer sometimes, when he is without comfort, endures ; yet, that is but little, very little indeed, in compa- rison of the sin of his disobeying God's authoritative command, by refusing to be comforted. It is re- markable that, though Asaph had once and again, offered reasons of comfort to his troubled mind, as appears from his soufs refusing to be comforted ; yet, he still persisted in refusing consolation, until he could say, " This is my infirmity? my sin, the distemper of unbelief in my heart; and then, he ceased to refuse it any longer \
* Psal. xxxiii. 1. a Psal. xxxii. 11. b Psal. xxxvii. 4. e Psal. v. 11. d Matth. v. 12. e Phil. iii. 1.
f 1 Thess. v. 16. « Phil. iv. 4. h Psal. lxxvii. 2—12.
IN GENERAL. 23
It is also the privilege of the saints to have spi- ritual comfort. They have the beginnings of eter- nal life, and so have joy, as a part of it. It is their inestimable privilege, to have peace with God, to rejoice in hope of the glory of God, and to glory even in tribulation1. They have joy, with which a stranger doth not intermeddle k. To them, " wis- dom's ways are ways of pleasantness, and all her paths are peace V " My mouth," says the holy Psalmist, " shall praise thee with joyful lipsm." " My lips shall greatly rejoice, when I sing unto thee ; and my soul which thou hast redeemed n." The apostle Paul, speaks of his having been filled with comfort ; of his having been exceeding joyful in all his tribulation ° ; and of his having been sor- rowful, yet always rejoicing p. " Blessed be the God of all comfort," says he, " who comforteth us in all our tribulation V He doth not say, Who hath comforted, or, Who will, or, Who can com- fort us, if it please him ; but,— Who comforteth, Who always comforteth us. Neither doth he say, Who comforteth us in some, or in many tribula- tions ; but, " Who comforteth us in all our tribu- lation,1' of whatever kind or degree. Indeed, the Lord always comforteth his people, in a greater or less measure. He giveth them songs even in the night r.
7. Believers have always the seed, or principle of spiritual comfort, in them ; but not always, the sense
1 Rom. v. 1 — 3. k Prov. xiv. 10. ' Prov. iii. 17- m Psal. lxiii. 5. n Psal. lxxi. 23. ° 2 Cor. vii. 4. p2Cor. vi. 10. q 2 Cor. i. 3, 4. r Job. xxxv. 10.
24 SPIRITUAL COMFORT
or feeling of consolation. As they have, at all times, ground of consolation, and must have it, so long as the everlasting covenant continues to be es- tablished with Christ, and with them in him s ; so, they have always the seed and root of it, in their hearts. " Light is sown for the righteous, and gladness, for the upright in heart*.11 Gladness is sown for the upright in heart ; and though, like seed sown in winter, which lies long under the clod, it seems to be lost ; yet, it is preserved, and it will in due season spring up to view, and yield a plenti- ful increase. Though the seed of consolation ap- pointed for the saints, may lie covered for a time, yet it is not destroyed. Believers have at all times, the seed or principle, and also the habit of spiritual joy, in their hearts. Even in their deepest dejec- tion, they have a seed of comfort that will spring up. The fruit of the Spirit in them, is joy and peace ; and the Spirit as a Comforter abideth with them for ever u. But although they always have the principle, yet they have not, at all times, the sensible enjoyment, of comfort. They do not con- tinually, exercise the grace of joy ; and therefore, they do not always see or feel in themselves, the principle and habit of that grace. It is, when they are exercising any grace of the Spirit, that they commonly perceive it. Their sensible enjoyment of consolation in this life, is often interrupted, by the remaining corruptions of their nature, by the fiery darts of the wicked one, and by the hidings of
s Isa. liv. 8—10. Ezck. xxxvii. 26. l Psal. xcvii. 11. "John xiv. 16.
7
IN GENERAL. 25
God's countenance from them. In interrupting their sensible comfort, they themselves have a sin- ful hand w ; Satan and his instruments, have a ma- licious hand x ; and the Lord, in order to manifest his sovereignty, to chasten them for their sins, to try and exercise their graces, to excite their more earnest prayers, and to teach them to improve for the future the sense of his favour, hath a holy hand y. Hence, though the believer is, sometimes, lively, and in his exercise of faith and love, feels at his heart, a glow of heavenly joy ; yet, at other times, he is languid, cold, and in a great degree disconsolate. Like Hagar at the well, his eyes are so held, that he cannot perceive as formerly, his grounds of comfort ; and then, his day of gladness, is turned into a night of heaviness z.
8. Thepeculiar seasons^ in which, actual and sen- sible comfort is commonly afforded to believers, are the following :
The time of some special manifestation of redeem- ing love to the soul, after a dark night of deser- tion a ; the season of God's appearing remarkably for his church b ; when some heavy trial is approach- ing, in order to fortify their minds to endure it c ; in, and especially after, a time of deep affliction d ; the time of tribulation, for the cause of Christ and his gospel e ; often, about the time of their first conver- sion f ; the season in which, the ordinances of the
w Jer. ii. 17, 19- Isa. lxiii. 10. x 1 Pet. v. 8.
y Psal. xxx. 7- % Lam. v. 15. a Psal. xxx. 5,
b Exod. xv. 1. c Acts xxvii. 24. Isa. liv. 7, 8. d Isa. xliii. 2. Psal. xciv. 19. and cxii. 4. * Acts xvi, 25. 2 Cor. i. 4, 5. f Luke xv. 22—24,
26 SPIRITUAL COMFORT
gospel, are administered to them, with uncommon liveliness g; frequently, at the season of much hu- miliation, sorrow h, and melting of heart for sin ■ ; the time in which, they are more than ordinarily engaged in the exercise of grace, and practice of duty, and especially, when they are conflicting much, with the corruptions of their heart k ; after sharp conflicts with sin or temptation, from which, they have come off victorious l ; the season in which, the Lord is calling them to some extraordi- nary service, for which, they need special encour- agement m; the time in which, they see and find least comfort in creatures, or in which, they are destitute of creature-comforts, and are enabled more than usually to despise them, in comparison of Christ and God in him ; the season in which, the Lord confers upon them, some remarkable and un- expected favour11 ; and the time in which, they em- ploy themselves in fixed and deep meditation on the adorable Redeemer, and his glorious grace °. These are, for the most part, the ordinary seasons of sen- sible comfort, to the saints. But, as the Lord is in- finitely sovereign, wise, and gracious, in dispensing
s Isa lvi. 7.
h A good man who, lying- upon a bed of sickness, was once asked, Which were the most comfortable days, that ever he enjoyed ? cried out, in his artless manner, ' O give me my mourning days ; give me my mourning days again ; for they Mere the joyfullest days, that ever I had.' — Brooks' Cabinet, p. 242.
1 Dan. ix. 21—23. Jer. xxxi. 18—20.
k 2 Cor. xii. 7—9- l Rev. ii. 17.
m Gen. xiii. 15, 16. and xlvi. 3, 4.
n 1 Sam. ii. 1 — 10. Luke i, 46, 47- ° Psal. civ. 34,
IN GENERAL. 27
his blessings to them ; there are also some extraor- dinary seasons of rejoicing ; some ineffable glances of light, upon their souls, which penetrate, trans- form, and fill them with rapturous and inexpressible
9. The comfort which the Lord bestoweth, is, in every instance, the most suitable to the present ne- cessity of the believer. " As thy days,*'1 saith Moses, " so shall thy strength be p." The Christian's com- forts are wisely and wonderfully adapted to the na- ture, degree, and continuance, of his grievances. When he has the most discouragement without, he has usually the most consolation within : when the Lord Jesus giveth him least of creature-comfort, he commonly affords him most of himself, as the Con- solation of Israel. He seldom allows him, much of the fatness of the earth, and of refreshment from above, at once ; but when he shutteth before him, all doors of help from this world, he openeth to him the doors of heaven. It was only, when the Mar- tyr Stephen saw nothing but death for him in this world, that he saw " the heavens opened, and the Son of man, standing on the right hand of God $.?? When the Lord bringeth his people into outward straits, he commonly favours them with inward en- largements : when he putteth a cup of affliction into their hands, he usually giveth them a cup of con- solation. " Will he plead against me, saith Job, with his great power ? No ; but he would put strength in me r." The Lord Jesus said to Paul, when he was afflicted by a thorn in the flesh, " My
p Deut. xxxiii. 25. i Acts vii. 56. r Job xxiii. 6.
6
m SPIRITUAL COMFORT
strength is made perfect in weakness s." The time, in which, believers are most sensible of their utter inability, to resist and overcome their corruptions, or temptations, and are most engaged in relying on their great Redeemer, for strength ; is the season, in which, by supporting and strengthening them, He usually affords them, the most illustrious dis- plays of the perfection of his strength. In propor- tion as their weakness appears to them, will his strength appear perfect, in comforting or strength- ening their souls, under that weakness. Accord- ingly, the Apostle in another place saith, " As the sufferings of Christ abound in us, so our consola- tion also aboundeth by Christ K" The comfort af- forded to the saints, is admirably fitted and propor- tioned, to their sufferings in conformity to Christ, and especially, to their sufferings for him. If the one aboundeth, so does the other, and that, in the most suitable and exact proportion. If gall be dropped into their cup, a suitable proportion of sweetness, will also be infused ; so that, their afflic- tion will be in measure u. If they be under vari- ous troubles, and trust in Christ, he hath various comforts for them : if they labour under powerful evils, he hath strong consolations ; if, under new afflictions, he hath new comforts ; if, under small grievances, he hath small degrees of support to be- stow; if, under great perplexities, he hath great measures of consolation to impart ; if, in deep dis- tresses, he hath deep comforts, comforts that will sink to the very centre of the soul ; and if, under
8 2 Cor. xii. 9. l 2 Cor. i. 5. u Isa. xxvii. 8.
IN GENERAL. 29
continued trials, whether external or internal, he hath continued, yea, everlasting consolations, to give them. He " will not suffer them to be tempted, above that they are able ; but will with the temp- tation, also make a way to escape, that they may be able to bear it w." He will either bring down the trial to their strength, or bring up their strength to the trial. If, accordingly, their holy consolation be at any time small ; it is because they are then not exposed, as at other times, either to outward temptations, or to inward conflicts. So long as be- lievers are liable to yield to the prevalence of unbe- lief, pride, indolence, an inordinate attachment to earthly things, and a legal temper ; the Lord is pleased to bestow or suspend, to restore or increase, spiritual consolation, at such seasons, and in such degrees, as he sees most suitable, to prevent or con- trol those evils, and to promote the increase of ho- liness in their souls *. Seeing true comfort is an inward strengthening of the soul, against trouble felt or feared, it must, as was hinted above, be stronger than the trouble, else the act of comforting will not follow. If the comfort be not above the uneasiness, it is no longer comfort. No comforts, therefore, but such as are Divine, can refresh the holy soul under trouble ; because, in ail other com- forts, the disease is above the remedy. Believers should never be discouraged, in the prospect even of the highest degree of affliction ; for the spiritual comfort, will be so adapted to the trouble, as to rise
w 1 Cor. x. 13. s Ezek. xxxiv. 16.
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above, and prevail over it y. It is therefore better for them, to have the consolation, than to be ex- empted from the trouble, and to want the consola- tion. This is one special advantage of an afflicted condition, to the saints, that the Lord Jesus pities them most, and comforts them most, in that condi- tion. It is commonly, when Satan, or the world, or the flesh, is most bitter to them, that he and his grace are most sweet. Indeed, his sharpest dispen- sations would often be his sweetest, if they but knew better, how to improve them.
10. The spiritual comfort of the saints, is accord- ing to their faith. " According to your faith," said the Lord Jesus, " be it unto you B.w
It is according to the strength of their faith. If a man's faith be weak, his consolation is weak and unstable. In some happy moment, he may, in- deed, feel a sudden transport of joy ; but still, he has very little solid or lasting consolation. Doubts, fears, and perplexities, will often prevail against the peace of his mind. " Why are ye fearful, O ye of little faith a f" That which usually stands be- tween a Christian, and the joy of God's salvation, is his being unwilling to come anew, as a sinner, to Christ. So long as this is the case, any small degree of consolation that he may have, will rise and fall, according to his frames or feelings. But, if his faith be strong, though he may not have rapturous joy, yet his consolation will usually be strong i> ; if stable, his peace of conscience will also
y Psal. xeiv. 19. z Matth. ix. 29- a Matth. vin\26\ *Heb. vi. 18.
IN GENERAL. 31
be stable. " He shall not be afraid of evil tid- ings : his heart is fixed trusting in the Lord. His heart is established, he shall not be afraid ^ Faith is not only a spiritual grace, but is the spirit of every other grace, and especially of joy. Spir- itual joy is " the joy of faith d ;*" for it proceeds from faith, as its principle. It is the office of faith, to take, and to hand, comfort to the soul ; to bring peace into the conscience, and joy into the heart. If direct and firm reliance on the Saviour increases, slavish fear subsides, and settled comfort ensues. Sense looketh upon the face, the external conduct of Jesus Christ ; but faith, especially strong faith, looketh upon his heart, as discovering itself in the sure, the unchangeable promise ; and seeth inward affections of love and mercy, even under outward expressions of displeasure. Faith, when it is strong, can look through a thick cloud of de- sertion, and discern the affection of a Father, under the appearance of an enemy e.
It is also according to the exercise of their faith, that believers are comforted. If the Christian sel- dom exercises faith, his consolation is proportion- ably small : if he exercises it frequently, and ra- ther because it is his duty, than merely because he is impelled to it by a painful sense of need, his holy consolation is, in proportion, great. The more frequently, and simply, he acteth faith on Christ the Consolation of Israel, as the object thereof, and on the good tidings of great joy to all people, as the
c Psal. cxii. 7, 8. d Phil. i. 25. e Isa, viii. 17- Job xiii. 15.
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ground of it ; the more, will he have the comfort of being conscious, that he has the grace of faith. Besides, the more cordially and frequently he exer- cises faith, the more of spiritual pleasure, will he enjoy : for, to trust cordially that, Jesus loveth and saveth me, and that, he will save me with an ever- lasting salvation, is in itself, a delightful, a cheer- ing persuasion. Moreover, faith is the instrument, by which, the believer received consolation at first, and by which, he continues to receive it still. It is, by trusting daily in the Lord Jesus, for all his salva- tion, of which, holy consolation is a part ; that the Christian derives daily, renewed supplies of spiri- tual consolation, from his fulness. The more fre- quent, and simple, and lively, his actings of confi- dence in his gracious Redeemer, are ; the more of spiritual comfort, will he in every time of need re- ceive. To feel comfortable, when he is conscious that, he has clear evidences of his vital union with Christ, is a duty ; but, to take his comfort fresh from the fountain, by the direct application and particular trust of faith, is still a greater duty ; a duty, by which he glorifies his faithful Redeemer more, and receives an increase of pure and solid consolation. Hence, are these cheering passages of Scripture : " I had fainted, unless I had believed to see the good- ness of the Lord, in the land of the living V " I have trusted in tby mercy, my heart shall rejoice in thy salvation &." «' Let not your heart be troubled : ye believe in God, believe also in meh." " Now the
f Psal. xxvii. 13. e Psal. xiii. 5. h John xiv. 1.
IN GENERAL. 33
God of hope, fill you with all/oy and peace in believ- ing*.* We who have believed do enter into rest*? Although the sight of his evidences of grace, is in- deed pleasant to a holy man ; yet the sight of Christ, in the offer and promise, should be much more de- lightful to him. Unbelief and a legal spirit, will dispose a man always to look for something in him- self, as his ground of comfort ; but a holy faith, will have to do with none but Christ. Nothing is such a delight to the Lord Jesus ; because nothing honours him so much, as direct and unsuspecting confidence in him, for salvation. Whereas, look- ing to him, or looking upon him, through one's own graces and frames, reflects much dishonour upon him. The man, who so looks upon Tiim, is like one who sees the sun reflected by water ; which ap- pears to move or waver, as much as the surface of the water does.
11. The properties of spiritual consolation, by which, it is distinguished from the joy of the hy- pocrite, are these :—
True comfort cometh by the word of God, and that rightly understood l ; but delusive joy comes, either by impressions without the word, or by a misunder- standing of the word. True consolation is real and solid. The sadness of the believer is, as it were, but as seeming sadness ; whereas his joy is real. " As sorrowful," saith Paul, " yet always rejoicings" The hypocrite, on the contrary, is only in appear- ance joyful; whilst he is in reality gloomy and
1 Rom. xv. 13. k Heb. iv. 3. 1 1 John i. 4. m 2 Cor. vi, 10.
b£
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sorrowful ». Spiritual comfort goes to the heart, and inspires it with holy delight : it is solid, and dwells more in the heart, than in the countenance. But delusive joy floats on the surface, makes a loud noise, and is, therefore, compared to " the crackling of thorns under a pot °.'B True comfort, with re- gard to its object, is a rejoicing more in the amia- bleness and excellence of Christ, manifested, than in the manifestation of them p ; but counterfeit joy, is a rejoicing more in the manifestation itself, than in the excellence of the Divine object, manifested. The true Christian, rejoices most in the holy, and amiable nature of the things of Christ : the forma- list, delights most in his own pretended interest in those things. That which delights him, is not so much the beauty of the Lord, as the beauty of his own experience. The delight, which the believer taketh in the Lord, and in his word, is his chief'de- light, his exceeding joy q. The dearest delights of nature, are, in his estimation, infinitely below Christ, and God in Him. The presence and en- joyment of Christ will, in his esteem, supply the want of all other comforts. But, the chief delight of the hypocrite, is not in the Lord, but in some other object. True consolation usually accompa- nies, or follows, godly sorrow for sin*; but the joy of the empty formalist, springs up quickly, and without contrition of heart ». If the hypocrite but offer to mourn for sin, it will effectually hinder his
n Prov. xiv. 1 3. ° Eccles. vii. 6. P Phil. iii. 3. * Psal. xliii. 4. and \v. 6, 7- and xix. 10. r Matth. v. 4. Isa. lvii. 15. John xvi. 20. s Matth. xiii. 20. with Jer. iv. 3.
IN GENERAL. 35
rejoicing in God. The godly sorrow of the be- liever, will be matter of joy to him : he rejoices more, when his heart is melting for sin, than he would do, though he had all the carnal delights in the world. On the contrary, the delusive joy of the formalist, will, either in time or in eternity, be matter of sorrow to him1. True comfort is hidden from unregenerate men u. It is as far out of the reach of worldly men, to discern the spirit- ual joy of a saint, as it is out of their power, to prevent, or to remove it. The consolation of the sincere Christian, is unspeakable w ; and no wonder ; for the matter, and the importance of it, are incom- prehensible ; but the greatest joy of the hypo- crite and the worldling, can easily be told, it can without difficulty, be expressed to the utmost of its value. True consolation, is glorified or glorious joy s : it has the highest and most glorious object ; and it is the beginning as well as the earnest, of glory in the soul : counterfeit joy, on the contrary, is base and inglorious. The consolation of the believer is holy : it hath a holy, a sanctifying in- fluence upon his soul y. It disposes him to prac- tise willingly and cheerfully, universal holiness. It strengthens, encourages, and enlivens his heart, in holy obedience z. It invigorates him for it : it excites him to it. But the joy of the hypocrite is unholy : it leaves his heart, as carnal, and his life, as unholy as ever; nay, it strengthens his lusts,
|
* Prov. xiv. IS. |
u Prov. xiv. 10. |
w 1 Pet. |
|
s 1 Pet. i. 8. |
y 2 Cor. iii. 18. |
Phil. iii. 3. |
|
2 Neb. viii. 10. |
a Luke xi. 21. |
36 SPIRITUAL COMFORT
and encourages him in sloth, and in the practice of some secret iniquity ». True comfort humbles the sincere Christian, and lays him in the dust at the footstool of a God of infinite holiness, and sove- reign grace b; but counterfeit joy, puffs up the empty formalist, with pride and self-conceit c. Pure consolation, is accompanied with a constant fear of displeasing the Lord d ; but delusive joy, is connected with no fear, except that of suffering from him. Spiritual comfort cannot be maintain- ed, without a holy tenderness of conscience, and a constant struggle against all manner of sin e ; but carnal and hypocritical joy is preserved, without either the one or the other. True consolation ren- ders every sin more and more hateful f ; but coun- terfeit joy, leaves the hypocrite under the reigning love of all iniquity, and especially, of some dar- ling sin. Holy comfort, disposes the believer to the frequent exercise of impartial self-examina- tion*-, but delusive joy, inclines and encourages the hypocrite to neglect that exercise h. In a word, True consolation is permanent \ It is by the Holy Spirit so fixed in the heart, that it can never be wholly removed ; and it is so strong, that it swal- lows up almost, all matter of unwarrantable fear and grief. Indeed, when the believer hath lost all sight of his personal interest in the Saviour, he cannot, as formerly, exercise his joy in God, and cannot, in such a case, but lose the sense of that
b Job xlii. 5, 6. 1 Cor. xv. 10. c Isa. lviii. 2, 3.
d Gen. xxxix. 9. Matth. xxviii. 8. e 1 John iii. 3. f Rom. vii. 22, 24. Psal. cxix. 128. e Psal. xxvi. 1— 3. h John iii. 20, 21. f John xvi. 22.
IN GENERAL. 37
joy, even while the principle and habit of it still re- main. But, though the hypocrite's persuasion of his pretended interest in the Divine favour, conti- nues ; yet his joy ceases : his sense of that interest, becomes insipid to him k.
12. In proportion to the degree of holy consola- tion that is afforded the believer, his duty is his de- light Being renewed in the spirit of his mind, the more clearly and spiritually, he discerns the loveli- ness of God in Christ, and the more cordially and firmly, he believes his love to him ; the more doth he love God1, and the more he loveth God, the more he delighteth in Him. In proportion also, as he spiritually discerns the infinite amiableness of the holiness, and the other perfections of God, and believes with application his redeeming love ; he, in the same proportion, approves Him, and the manifestations of his glory in the face of Jesus Christ : but the more he approves, or is pleased with God, as gloriously manifested in Christ, the more delight does he take in him. Add to this, that the more he is enabled to trust cordially, that God in Christ loveth him, and that He is not his enemy, but his Friend and his Father ; the more of spiritual comfort, he will have ; and the more of that holy consolation he has, which is a rejoicing in the Lord, the more will he delight in him, as his own God and Father. Now, in pro- portion as the believer is enabled to love, to be pleased with, and to rejoice in God, through the Lord Jesus Christ ; he is at the same time, enab-
k Job xx. 5. il. John iv. 19-
38 SPIRITUAL COMFORT
led to delight in the infinite holiness of God, as his God in Christ, and in all the illustrious displays of it, which, especially in redemption, are afford- ed himm. And because the moral law, in the hand of the glorious Mediator, is a fair transcript of God's holiness, and a declaration of his will, the believer delighteth also in that law, after the in- ward man n. He loveth it, because it is holy and just ° ; and he consents unto it, that it is good p. In the same degree, then, in which a holy man is delighted or comforted, by a spiritual discovery of the transcendent loveliness of Jehovah, and by a firm belief of his infinite love to him ; does he de- light in his holy commandments : but, the more he delights in the commandments of the Lord, the more pleasure doth he take, in spiritual and uni- versal obedience to them q. His heart is united to the will, and to the glory, of his redeeming God : and, the more he is refreshed by the holy consola- tions of the gospel, or enabled to rejoice in Christ Jesus and his great salvation ; so much the more doth he delight in evangelical obedience to his will, and in holy activity for his glory. The more his heart is comforted, the more will it be a comfort to him, to mortify sin, and to practise holiness ; the more uniformly, will he rejoice in all opportu- nities of doing good, and the more ardently, will he seize themr. Beholding the transcendent beauty of the Lord, and trusting that, in Christ, this God
m Psal. cxxxviii. 5. n Rom. vii. 22. ° Psal. xix. 7 — 10, and cxix. 97. p Rom. vii. 16. * Psal. xix. 11.
r Prov. iii. 17.
IN GENERAL. 39
is his God, and that, he loveth him with an ever- lasting love; the believer delights, to think and speak of Him, to adore and serve him, and in all things, to resign himself to his blessed will. Anointed with the oil of gladness, and refreshed with the sweetness of redeeming mercy, he de- lights, in imitation of his great Redeemer, to do the will of God, and accounts no pleasure under the sun, equal to that of doing good. Could he be more holy, and spiritually-minded, it would please him better, than though he possessed all the riches, honours, and pleasures of this world. The more his holy soul is invigorated with spiritual consola- tion, the more active and cheerful he is, in all his duties; for in proportion as he delights in them, they are easy to him s. Indeed, holy living usual- ly begins with comfort, and is maintained by it. The method of grace, as revealed by the gospel, is, to comfort our hearts, and thereby, to establish us in every good word and work K
13. Finally, The Lord usually dispenseth con- solation and affliction alternately, to his people; in order that, they may neither be too much depress- ed, nor too much elated. The apostle Paul informs us that, " lest he should be exalted above measure, through the abundance of the revelations," which had, in an extraordinary manner, been afforded him, w there was given to him, a thorn in the flesh, a messenger of Satan to buffet him u." In order that he might not, through the vanity and deceit-
s Psal. xxv. 13. Matth. xi. SO. * 2 Thess. ii. 17. u 2 Cor. xii. 7.
40 SPIRITUAL COMFORT.
fulness of his heart, be elated with an unbecoming conceit of himself, as if he were better than other apostles, because of the abundance of the revela- tions, with which he had been favoured ; the Lord employed means the most effectual, to keep him humble. He permitted Satan and his instruments, to afflict him, either in his soul or body, or per- haps in both, and that, in a manner very abasing and grievous to him. But, that the holy Apostle might not be too much cast down, by this painful affliction, the Redeemer, in answer to his prayer, comforted him with this gracious promise ; ** My grace is sufficient for thee w." We read also that, the Lord shewed David, at one time, great and sore troubles, but enabled him to trust, that he would, at another, quicken him, and comfort him on every side x. A Prophet, personating the an- cient church in her captivity, says, " Thou hast lifted me up and cast me down y." The believer, then, while he is in this world, has cloudy and clear days, tempestuous and calm seasons. He is at one time, in the valley of tears, and at another, on the mountain of joy. His gifts, his prosperity, and in consequence of these, his danger of carnal security, are sometimes so great, that the Lord, in order to prevent his being intoxicated, seeth it ne- cessary to mingle water with his wine. He sees, it may be, that when the outward path of the Christian is smooth, he is not, in such a case, fit to be trusted with inward consolation, except in a small measure. He, therefore, in his infinite wis-
w Ver. 9. x Psal. lxxi. 20, 21. * Psal. cii. 10.
REFLECTIONS, 41
dom and love, varies his dispensations to the belie- ver* By a wise interchange of adversity and pros- perity, he sets trouble and comfort, for the most part, the one, over against the other z ; that the one may be a foil to the other ; that the Christian may find a short, an easy, and a safe passage between them ; that in adversity, " he may weep, as though he wept not," and in prosperity, "rejoice, as though he rejoiced notV Indeed, so long as sin remain- eth in the believer, he must, in order to grow in grace, have distress and comfort, either alternately, or both together ; to the end that, when he is sor- rowful, he may not be cast down too low, and that, when he is rejoicing, he may not be lifted up too high.
Are Christ and God in Christ, together with his grace, mercy, and truth, as hath been said above, the primary grounds of a saint's comfort and hope? I hence infer that, his manifold infirmities and de- ficiencies, in his exercise of grace and performance of duty, should at no time discourage him. Be- liever, thy remaining darkness, deadness, carnal- ity, weakness, and indisposition of spirit for holy exercises, should indeed occasion in thy soul, much godly sorrow and self-loathing ; but, they should never discourage thee in thy holy endeavours, nor cause thee to despond. They should not make thee distrust thy faithful Redeemer, or doubt of any promised blessing ; because thy title to grace and glory, is not founded on thy own performances,
2 Eccles. vii. 14. a 1 Cor. vii. 30.
42 REFLECTIONS.
but on the consummate righteousness of the Lord Jesus ; and thy exercise of hope, should be suitable to the grounds of thy hope. Be not disquieted, then, though thou feelest the corruption of thy na- ture, strong and active ; while thou findest, at the same time, thy renewed nature, striving in opposi- tion to it, and mourning under a painful sense of it. Unbelieving discouragement, arising from a sense either of sins or of wants, of desertions or of temp- tations, will weaken thy hands, and indispose thy heart for spiritual obedience *\ It was when Peter began to fear, that he began to sink in the water.
Doth the Lord Jesus, usually afford inward and sensible comfort to his children, about the time of their first conversion ? They may see in this, an illustrious display of his manifold wisdom, as well as of his redeeming love to them. One thing that he designs by this, is, that they may perceive as early as possible, the inexpressible advantages, that they have gained by the gracious change, which his Holy Spirit hath produced in them ; and thereby be encouraged, as well as inclined, so to run the race that is set before them, as to attain the prize of inexpressible and endless joy, in his immediate presence. For, having marrow and fat- ness in their Father's house, instead of husks in a far country; spiritual and substantial delights, instead of pleasures that are carnal and empty ; they cannot, even at the beginning of their Chris- tian course, but acknowledge themselves already unspeakable gainers.
b 1 Sam. xii. 20. Heb. xii. 12, 13.
REFLECTIONS. 43
Is spiritual joy required of believers, in the law, andpromised to them, in the gospel ; and is the Lord displeased, when they appear uncomfortable in his service ? Let them hence learn that it is their duty, at all times, and in all conditions, to be of good comfort ; and that it is their sin, to neglect this part of their duty, at any time, or on any account. Consider, believer, that thou art commanded to " be of good courage," yea, to " rejoice in the Lorda£- ways c." Rely then, upon the promise of the gos- pel, in order to obey this precept of the law. Trust firmly, that Jesus the Consolation of Israel, will according to his promise, comfort thee in every time of need ; and, in the faith of the promise, as well as in obedience to the precept, endeavour fre- quently to rejoice in Him, and in God as thy God through him. Exercise daily, in dependance on the promise, the grace of holy joy ; not so much, because it will afford pleasure to thyself, as, be- cause it is a duty, which thou art commanded by thy God and Redeemer, always to perform. If thou allow thyself to neglect, for a season, any duty, and especially this one, thou must not be surpris- ed, if thou soon lose thy present comfort.
Is spiritual consolation or joy, a part of life, of eternal life ? Hence, I may justly infer that, it is a slandering of true religion, to say or insinuate, that it deprives persons of the comfort of life. No- thing can be more false. None in the world, hath such good reason to rejoice, as the true Chris- tian. If a holy man appear at any time to be sad,
c Phil, h. 4.
44 REFLECTIONS.
it is not because he is religious, but because he is not more religious. The more holiness, he at- tains, the more pure consolation, does he enjoy. It is true, he will take no more pleasure in sin ; but, instead of that, he will have peace with God, and the joy of his salvation. It is far from being Christ's design, to deprive him of pleasure ; but only, to determine and enable him so to consult his own happiness, in subservience to the glory of God, as to exchange sinful and mean, for spiritual and noble pleasures d. He accordingly experiences such delight, in the ways of holiness, as he never enjoyed, nor could enjoy, in the ways of sin. " A stranger doth not intermeddle with his joy e." The believer knows by experience, that there is more joy, even in penitential mourning for sin, than in all the mirth of the most prosperous sinner. He findeth such a secret sweetness in his godly sorrow, that instead of desiring, he rather fears, the removal of that sorrow. Is the comfort, with which the saints are favour- ed, spiritual and holy comfort? Let no man then conclude, that he is a true Christian, merely because he has felt on some occasions, natural and sensible consolation. Natural, outward, and sensible conso- lation is one thing ; spiritual, inward, and holy comfort is another, and a very different thing. The former, is natural, and is common both to saints and sinners ; the latter, is spiritual, and is peculiar only to the saints : that, is outward and sensitive, proceeding, under common providential influence, from a man's natural constitution of body ; this, is
d Prov.. iii. 17- e Prov. xiv. 10.
REFLECTIONS. - 45
inward and holy, and is effected by the Holy Spirit the Comforter, dwelling in the soul. Spiritual con- solation is sometimes sensible, as well as that which is natural; or rather, the former might (as it some- times is) be styled, sensible consolation, and the lat- ter, sensitive delight. Spiritual comfort delights chiefly the rational and inward faculties of the soul ; natural comfort, pleases only the outward and sen- sitive faculties of it, namely, the imagination, the natural spirits, and even the external senses. The former, is wrought in the heart, by the Holy Spi- rit, according to the word, spiritually understood and believed ; the latter, is often produced by the external manner of the reader or preacher of the word ; such as, his elocution, tone, and action. Persons of a soft natural constitution of body, have this sensitive delight, oftener, and in greater mea- sure, than they of a contrary temperament. When the one, is enjoyed by the saints, they commonly can assign some reason for it ; when the other, is felt by persons of any description, they usually can give no reason for the delightful sensation ; but only that, something they know not what, has made a pleasing impression upon them. Spiritual com- fort, is the opposite of trouble of mind on spiritual accounts ; natural comfort, is the opposite of melan- choly, which is a bodily disease : the former, as I already observed, is the special work of the Holy Spirit, in the hearts of sincere believers ; the latter, proceeds from natural and external causes ; and it is often raised by Satan, in order to confirm sinners in their delusion and hypocrisy. The hypocrites in
46 REFLECTIONS.
Zion, mentioned by Isaiah f, " took delight in ap- proaching to God ; and the hearers compared by our Lord to the stony ground, " immediately re- ceived the word with gladness g." Thus it appears, that thousands of men and women, whose unholy lives, demonstrate them to be utter strangers to spiritual and holy consolation, have, nevertheless, on some occasions, much natural and sensible de- light. Let no man therefore conclude, that he is a true Christian, merely because he has felt much sensible, and even transporting joy ; for his joy may be nothing but a natural sensation.
Once more : Is holy consolation peculiar to holy persons ? Then it doth not belong to unholy men. The same spiritual comfort that the saints have re- ceived, is, in the gospel, offered freely to thee who livest in the love and practice of some known sin ; and the authentic offer affords thee a warrant to re- ceive it ; but no warrant, to receive it separate from Christ, or otherwise than by receiving him, with his righteousness and salvation. It, indeed, affords thee a right to trust in the Lord Jesus, for all his salvation, and for holy consolation as a part of it ; but, no right to trust that he will give thee com- fort, apart from salvation ; no warrant to trust that he will afford thee spiritual consolation, in the love and practice of any iniquity. Thou canst " not re- joice for joy, as other people ;,? for thou hast no per- sonal interest in Jesus, the Consolation of Israel. Alas ! there is not, and there never was, the small- est drop of spiritual consolation, in thy heart.
f Isa. lviii. 2. e Mark iv. 16.
REFLECTIONS. 47
Thou hast comfort from the creature, but none from the Redeemer : thou canst not have it from him, for thou delightest in sinning against him= The Lord saith to thee, and to all the other ser- vants of sin, " Behold, my servants shall eat, but ye shall be hungry: behold, my servants shall drink, but ye shall be thirsty: behold, my servants shall re- joice, but ye shall be ashamed : behold, my servants shall sing for joy of heart, but ye shall cry for sor- row of heart, and shall howl for vexation of spirit11." Thou now lovest vanity, and rejoicest in iniquity ; but the day is coming, when, if sovereign grace do not prevent it, " thy laughter shall be turned to mourning, and thy joy, to heaviness." Ah ! how depraved is thy heart, when it can take pleasure in sin ; but, no pleasure in Christ, or in holiness ! what a reproach is it to thy understanding and will, to love darkness rather than light, to choose death rather than life ! How deep is the corruption of thy nature, when thou canst love sin, which is alto- gether hateful, infinitely hateful ; and hate Christ and holiness, which are altogether lovely ! when thou canst take delight in the worst of things, but none in the best ! what ignorance and enmity against God, hast thou hitherto shewn, by standing aloof from holiness, lest it should deprive thee of thy delight in sin ! Thou now sayest, of the holy exer- cises of private and public worship, in which, the saints enjoy delightful communion with their God and Saviour, u Behold what a weariness is it V But take heed, lest thou provoke the holy Majesty
h Isa. lxv. 13, 14.
48 THE IMPORTANCE OF
of heaven, to cast thee into that place of eternal torment, where thou wilt have sufficient cause to be weary. O sinner, the Lord Jesus, who is infinitely excellent and amiable, immensely full of grace and consolation, now offereth himself, and all that he is and hath, to thee as an undone sinner of mankind ; and with inexpressible tenderness, he inviteth thee to accept him, and to trust and delight in him. He saith to sinners in common, who read and hear his blessed gospel, " Come ye, buy and eat ; yea come, buy wine and milk, without money, and without price. Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. Incline your ear, and come unto me ; hear and your soul shall live : and I will make an everlasting covenant with you, even the sure mer- cies of David i." It will be impossible for thee, to experience true consolation, until thou comply with this gracious, this cheering invitation.
CHAPTER II.
OF THE GREAT IMPORTANCE AND USEFULNESS OF SPIRITUAL COMFORT, TO THE SAINTS.
The high importance and utility of spiritual con- solation, in qualifying believers for the lively exer- cise of their graces, -and the spiritual performance of their duties, will appear, if the following particu- lars be considered :
1. It is of such unspeakable consequence to them, that the eternal Father hath, in the greatness of his
1 Isa. lv. 1, 2; 3.
7
SPIRITUAL COMFORT. 49
love, sent his only begotten Son into the world, with a commission to purchase it for them. The Fa- ther, according to his eternal covenant with the Son as last Adam, sent him, in order that he might bear their griefs and carry their sorrows ; and so might, at the infinite expense of his unparalleled anguish, agony, and death, purchase for them, the comfort which they, in the first Adam, had forfeited. He sent his only, his dear Son, to endure the pains of eternal death for them, that they might enjoy, in union with him, the comfort of eternal life ; that they might enter into Zion, with songs of triumph in their lips, and with everlasting joy on their heads. The Lord Jesus himself hath declared, that the comforting of mourners in Zion, was a principal object of his mission into the world. " The Spirit of the Lord God," saith he, " is upon me, because the Lord hath anointed me to preach good tidings unto the meek : He hath sent me to bind up the broken hearted ; — to comfort all that mourn ; to give unto them that mourn in Zion, beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness K™ The Father hath also exalted him, in the human nature, to universal dominion ; on purpose that, he might dis- pense the comfort of salvation, to all who should believe in him. Accordingly, when he was about to leave the world, the legacy which he left to his disciples, was comfort K He promised that, their sorrow should be turned into joy ; and that, in him, they should have peace, when, in the world, they
k Isa. Ixi. 1—3. ! John xiv. 27.
50 THE IMPORTANCE OF
should have tribulation m. So great is the import- ance of Divine consolation to the saints, and to the glory of God in their salvation ; that the Father and the Son, send the Holy Spirit, to apply it to their souls. The Spirit, accordingly, testifieth of Christ n ; witnesseth their adoption into the family of God ; and seals them to the day of redemption. In performing these offices, he invigorates and cheers their hearts. Nay, so important, so excel- lent, is spiritual comfort, in the estimation of God, that God the Father, assumeth this title, " The God of consolation o," " The God of all comfort p :" God the Son, is styled, f* The Consolation of Is- rael i ;" and God the adorable Spirit, is distinguish- ed by this cheering title, " The Comforter *.V In few words, so high is the value, which the Lord setteth upon holy comfort, that he gives this solemn charge to the ministers of his word : Strengthen ye the weak hands, and confirm the feeble knees. Say to them that are of a fearful heart, Be strong, fear not *." Do men set such a high value upon earthly comforts, as to pursue, with unwearied diligence, the enjoyment of them ? With what incomparably higher esteem, should believers regard heavenly consolations, in which, the infinite excellence of redeeming grace, is displayed with transcendent lustre t T
2. Spiritual consolation is of such high import- ance, as to form an essential part of that eternal
m John xvi. 20, 33. n John xv. 26. ° Rom. xv. 5. p 2 Cor. i. 3. q Luke ii. 25. r John xvi. 7-
■ Isa. xxxv. 3, 4. t Job xv. 11.
SPIRITUAL COMFORT. 51
life, which God who cannot lie, promised before the world began. That it is a part of eternal life, was evinced above. Comfort or joy, is so essential a part of life eternal in heaven, that heaven itself is, in scripture, styled Joy «. To enter into heaven, is, to enter into joy, the joy of the Lord Jesus. If then, fulness of joy is a necessary part of eternal life, as consummated in heaven ; doubtless joy, though in an inferior degree, is a part of the same eternal life, as begun upon earth. Now, doth spi- ritual consolation form a part, even of life eternal ? Is it necessary to holiness and happiness, not only as a means to the end, but, by a nobler kind of ne- cessity, as a part of the end itself? How unspeak- ably important, then, how divinely excellent, must it be ! It is supernatural, spiritual, and Divine ; and, therefore, is of a nature inconceivably more pure, sublime, and ennobling, than any natural de- light, any earthly joy. Instead of corrupting and debasing the soul, as carnal joys frequently do, it beautifies and dignifies it. So highly important in our view, is even earthly comfort or joy, that, as Chrysostom says, e We do all in order that we may joy." But creature-comforts, even though enjoyed in the utmost variety, and in the highest degree, are, in comparison of Divine consolation, and that, in the lowest degree, but as the glimmering taper, before the meridian sun. Holy consolation is a commodity of heaven, that distant country, not to be imported, but by faith and prayer. It makes a man inexpressibly more happy, than any earthly
u Matth. xxv. 21,
52- THE IMPORTANCE OF
comforts can do. One smile of the Redeemer, one glance of heaven, as the sure portion of the holy soul, yields more content and comfort, than all the delights of this world. What are any, what are all earthly joys, compared with the joy of him, who rejoiceth in the Lord ! Indeed, as Luther says, to comfort the heart is more than to create a world. How inexpressibly powerful and grateful, is hea- venly consolation, to the distressed soul ! When David had been under great trouble, when a flood of bitter waters, had overflowed his soul; the Lord let fall a drop or two of heavenly comfort, and all was turned unto sweetness w. O the incon- ceivable excellence, the unparalleled sweetness, of Divine consolation !
3. The high importance of spiritual comfort, will also appear, if we consider that, it is the pure de- light which saints have, In common with holy angels. The pleasures of sense, are such as believers have, in common with irrational creatures ; the pleasures merely of reason, are such as they attain equally with other men ; but the delights of communion with God, are such as they enjoy in common with the angels of light. They are not, indeed, the same in degree, as the joys of angels, but they are the same in kind. They are the pleasures of a soul, and not of bodily sense ; the delights of a holy soul, and not of a carnal mind. The plea- sures of true religion, do immediately affect the soul, that part of a holy man, by which he is allied to the world of spirits ; and therefore they are to
w Psal xciv. 1.9.
SPIRITUAL COMFORT. 53
be regarded, as the only sublime, the only true, pleasures of a man. When holy souls are comfort- ed, they are entertained as with angels' food. Their consolation is not only spiritual, and therefore suit- able to a holy and immortal spirit ; but, it is sub- stantial and satisfying, heavenly and glorious x. Their joy is, in its own nature, unspeakably glori- ous, and is accompanied with glorying in the cross of the Lord Jesus Christ. It is truly honourable, and is the earnest of glory, in their souls. When sinners have " come to Jesus the Mediator of the new covenant, and to the blood of sprinkling ;" they so " come to an innumerable company of an- gels," as, in some measure, to participate with them, in that sublime, that celestial delight, which they always enjoy, in the presence of God and the Lamb. They then, begin to imitate the holy and blessed angels, in delighting in objects of the great- est worth, and especially, in the will and the glory of God in Christ.
4. Spiritual consolation is of such consequence to believers, and to the glory of God in their salva- tion, that every part of sacred Scripture, contri- butes to promote it, and is intended to do so. " Whatsoever things were written aforetime," says the apostle Paul, " were written for our learning, that we, through patience and comfort of the scrip- tures, might have hopey:" as if he had said, i Whatever things were, by the inspiration of the Holy Spirit, written in the Old Testament, were left on record, not only for the instruction of our
x 1 Pet. i 8. y Rom. xv. 4.
54 THE IMPORTANCE OF
ancestors, but for ours likewise ; in order that we, by means of them, might be excited and encouraged to exercise patience, under all our afflictions, and might be partakers of the joy of faith, and comfort of the Holy Spirit, so as to attain the sure hope of grace to bear them, and of glory to crown them.' All the types and prophecies, histories and exam- ples, laws and doctrines, recorded in the Scrip- tures, were designed to increase the consolation of believers, under their various troubles. According- ly, they all in the hand of the adorable Spirit, serve, either directly or indirectly, to advance their comfort. For this end, were the Old and New Testaments written, that they might, like breasts of consolation, be sucked by the children of God*. The blessed word is, in all its parts, a magazine of comfort to the saints. Even those parts of it, which seem least adapted to afford them comfort, do, not- withstanding, promote their consolation and their delight. The strictest of its commands, prescribe to them delightful worka. The severest of its threatenings, deter them from wandering out of such ways, as are ways of pleasantness and paths of peace. The law as a covenant, is subservient to the gospel, and both serve, to bring the believing soul to holy comfort b. One commendation of the statutes of God, is, that " they rejoice the heart c." The holy word of God is, in all its parts, inexpres- sibly sweet to the exercised Christian : it is M the joy and rejoicing of his heart C The most delici-
* Isa. lxvi. 11. a Psal. cxix. 140. Rom. vii. 12.
* 1 Cor. xiv. S. c Psal. xix. 8. d Jer. xv. 16.
SPIRITUAL COMFORT. 55
ous honey, is not so grateful to the palate, as the holy Scriptures are, to the spiritual taste e. How unspeakably important and useful, then, must spi- ritual consolation be ; when it is the great design of every part of sacred Scripture, to advance it in the souls of believers !
5. So important is this comfort, that all the dis- pensations of Divine grace and providence, are con- tinually concurring, to increase it in the saints. " We know," says an apostle, " that all things work together for good, to them who love God, to them who are called according to his purpose f." By the " good" which is here mentioned, is meant, the spiritual and eternal happiness, or welfare of the saints. But the spiritual and eternal happiness of the saints, consists in spiritual joy, as well as, in spiritual knowledge and true holiness. All things, then, all dispensations and occurrences of provi- dence, however diversified, however afflictive ; do, even now, under the special influence of the over- ruling wisdom and grace of God, co-operate, in all their diversified connexions and consequences, one with another, to promote the spiritual joy, the holy consolation, of them who sincerely love him. All hands, in heaven, and earth, and hell, are presently and continually at work ; in order to increase, ei- ther directly or indirectly, the comfort of them who delight in the Lord : and, if all things, do continu- ally work together^/or their consolation, nothing re- mains, to work against it g. How important, then,
e Psal. xix. 10. f Rom. viii. 28. s The Jews tell us (Sanhedrim Fol. 108. 2'.) that, one Nahum a Jew, was usually called Gamzu ; because, of
56 THE IMPORTANCE OF
how useful to subserve the purposes of the Divine glory in their salvation, must the consolation of believers be, when all things in the universe, are continually employed in advancing it ! when all persons, all dispensations, all events, are incessant- ly concurring to promote it ! Prosperity and ad- versity, whether in things internal or external, work together, and under gracious and providential in- fluence, form a curious checker- work, which after- wards will, in the light of glory, be contemplated with unceasing admiration. If the Lord brings his people to his holy mountain, it is that he may make them joyful in his house of prayer h : if he brings them into the wilderness, it is with a view to speak comfortably to them i : if their sufferings, at any time, abound, it is in order that, their conso- lation may also abound k. The sufferings of others, are conducive to the increase of their consolation ; and the comforts of others, are also for their conso- lation and salvation1. The Lord, by afflictions, empties, humbles, and melts them, that they may be vessels, fitted to receive a larger measure of o-race and comfort m. Their loss of other comforts, commonly issues in their being favoured with more
every event that happened to him, he used to say, ("Qlb1? "tt D3 Gam zu letobah, ' This also is for good :' and thev give instances of several afflictions, that befel him, which, after he had often used those words, proved, in the issue, to his advantage. How much more reason, has the true Christian, to say of every thing, however af- flictive, which befals him, ' This also is for my good V What honour, would it reflect on his great Redeemer ; and what consolation, would it afford to his own soul !
h Isa. lvi. 7. j Hos. ii. 14 k 2 Cor. i. 5.
1 2 Cor. i. 6'. m Psal. cxix. 71.
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of spiritual comfort ; and therefore it is profitable for them. The Lord Jesus woundeth, in order to heal them ; he casteth down, when he designs to raise them up ; and he brings death, as it were, up- on their feelings, wishes, and prospects, when he is about to grant them, the desire of their souls. When he had told his disciples, that he was soon to depart from them, and so to remove from them the greatest earthly comfort that ever they enjoy- ed, which was his bodily presence ; sorrow filled their hearts : but he assured them, that this loss would be expedient, or, as the original word also signifies, profitable for them ; inasmuch, as it would make way for a still greater mercy, the coming of the Cornforter, to abide with them for ever n. Be- lievers then may assure themselves, that the all- compassionate Saviour will, at no time, and on no account, take away any of their comforts from them, but with a view to give them better comforts. He will usually be sweetest to them, when their lot, in the world, is bitterest ; for the sharper their trials are, the more will they serve, to prepare them for his sweetest consolations. If even thick clouds in- tercept, for a season, the cheering light of his coun- tenance from them ; those very clouds, will occa- sion this light to break forth again upon them, with the brighter splendour. Whether their trou- bles be external, or internal, they, in the hand of the Holy Spirit, serve to shew them, how much they need to trust constantly and solely in the Lord Jesus, for sanctifying and supporting grace ;
n John xvi. 6, 7» c2
58 THE IMPORTANCE OF
and the more they trust in Him, the more comfort, as well as holiness, do they receive from his fulness. 6. Spiritual comfort, is of much consequence to believers ; for it serves, in a very high degree, to heighten, and sweeten, all their temporal comforts. It renders every outward blessing, a real, a sub- stantial comfort to them. Spiritual consolation, is that, which makes them capable of relishing, and enjoying, their external comforts0. Were a man to possess every thing under the sun, that is de- lightful and splendid ; every thing, that could please his eye, or gratify his taste ; if he did not enjoy the favour of God with it, he should still be poor and wretched. To think that, the almighty Jehovah is an infinite enemy to him ; that, his temporal comforts may be followed by endless torments ; and that, by all that he eateth and drinketh, he may be but fattening for the day of slaughter ; this will be as wormwood and gall, mingled with all his delights. What can it avail him, though all the world smile upon him, if he be under the infinite, the tremendous, frowns of almighty God? They cannot, for a moment, screen him from the impending storm, nor secure him from the consum- ing fire. Trouble of conscience, renders every comfort of life, insipid and unpleasing ; while, on the contrary, peace of conscience, makes even the meanest morsel sweet p. It infuses an additional sweetness into every other comfort. When a man is enabled cordially to trust that, the Lord Jesus loveth and saveth him, and that, he will perfect
° Ecclcs. ix. 7- p Prov. xv. 15, 1 6.
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that which concerneth him ; his joy and peace in believing, cannot fail, to impart a heavenly sweet- ness to all his earthly joys. By trusting in the blessed Redeemer, he tastes that he is good to him ; and so he enjoys Him, in all his inferior enjoyments. He, who places all his confidence, and all his de- light, in the Lord, will have a double relish for every earthly comfort ; because he will see the hand of his gracious Redeemer, providing and be- stowing it. He will possess Christ in every thing, while he has it ; and every thing in Christ, after it is taken from him <i. As it is the absence of his blessed Redeemer, that imbitters all his temporal blessings, to the believer ; so it is his presence, cheering his heart, that improves and sweetens them all. Thus we see, that spiritual consolation is of high importance ; because, while it is in itself, the greatest of all comforts, it is that which serves to heighten all other delights.
7. This comfort is of unspeakable importance to the saints, for it not only heightens all their other comforts, but it alleviates all their calamities. It makes their heaviest afflictions light r. When the spirit of the believer, is without comfort, the small- est trial becomes a burden ; but when his heart is glad, the greatest, appears light and easy s. The weight of an affliction is to be estimated, rather by the impression which it makes upon the spirit, than by any thing in its outward appearance. The smallest will be so heavy, as to overwhelm a holy
^ 2 Cor. vi. 10. * 2 Cor. it. 17.
s Acts xvi. 25. Rom. v. 2, 3.
60 THE IMPORTANCE OF
man, if he be left to struggle with it, in his own strength, and without the presence of Christ to comfort him ; but, if Christ is graciously pleased to pour consolation into his soul, it will be so ex- hilarated and strengthened, as to induce him to count even the greatest, light, and the longest, but for a moment. A sweet and lively impression of the love of Christ, in redeeming him, accompanied with a true sense of the sin and misery, from which he is redeemed, will render him not only submis- sive, but even joyful in his affliction. And whilst he is rejoicing in hope, though the flesh may still have its uneasy feelings, the spirit shall triumph over them : though a sense of pain may not be taken away, it shall be overcome, by the faith and sense of redeeming love. Paul and Silas, in the prison at Philippi, felt more pleasure than pain, more joy than sorrow. It was the sweetness of Divine consolation, that caused one of the martyrs, when the flame first reached his ear, to say, 'What a small pain is this, compared with the glory to come V What is a drop of vinegar, when put into an ocean of wine ! It was this that, as another of them said, made their prisons, their delectable orch- ards. Favoured with heavenly consolation, many of the saints in ancient times, did not only take pa- tiently, but joyfully the spoiling of their goods l. When the Lord Jesus, speaketh peace to the holy soul, he so refreshes and consoles it, that no afflic- tions, however painful, have any real bitterness in them. One drop of that consolation, which He
* Heb. x. 34.
9
SPIRITUAL COMFORT. 61
dispenseth from heaven, shall suffice, to sweeten a whole sea of external trouble, and to fill the be- lieving soul with inexpressible joy u. He hath gra- ciously promised to be, in a special manner, pre- sent with his people in their afflictions ; and to ad- minister such comfort to their souls, as will greatly alleviate them. " When thou passest through the waters,"" saith He, " I will be with thee ; and through the rivers, they shall not overflow thee : when thou walkest through the fire, thou shalt not be burnt; neither shall the flame kindle upon thee v.v< And again, u In me ye shall have peace while, in the world, ye shall have tribulation When he comforts them with a lively sense of his love to them, it turns their wormwood into sweet- ness, their sorrow into joy. So comforted, they can rejoice, and even glory, in tribulation y. This is a plain evidence of the high importance, and ex- cellence, of spiritual consolation, that it overcomes the pains of sense, takes out their sting, and takes off their terror. Holy comfort makes believers to delight so in all the will of God, as to take plea- sure even in the hardest things, considered as his doing2. How sveet, then, must that be, which can sweeten even the wormwood and the gall ! Of what consequence must that be, which can make the heaviest burden light ! The delights of sense forsake us, when we are in trouble, and have the greatest need of them a ; but it is then, that the comforts of the Spirit, have the sweetest relish,
tt Psal. xciv. 19. w Isa. xliii. 2. x John xvi. 33.
y Rom. v. 3. * 2 Cor. xii. 10. a Job xxxiii. 19, 20.
62 THE IMPORTANCE OF
and the strongest influence b. They are like the tree, " cast into the waters of Marah, which made them sweet c.'1 How much then are they to be pitied, who are drinking deep of the bitter waters of affliction, and have nothing of Divine consola- tion to sweeten them !
8. It is spiritual consolation only, which can ef- fectually remove that greatest of all afflictions, trouble of spirit. The delights of sense, to one who is deeply wounded and dejected in spirit, are "like the singing of songs to a heavy heart d :" they, instead of yielding the smallest relief, become quite insipid, and even nauseous : for, notwith- standing the possession of them, and that, even in the highest degree, " a wounded spirit, who can bear ?" But spiritual consolation, especially when it is strong, not only alleviates, but effectually removes, that most intolerable of all afflictions. When, after a dark night of desertion, the Lord graciously returneth to the disconsolate believer, and lifteth up the light of his countenance upon him ; He thereby puts gladness in his heart, far surpassing that of worldly men, when their corn and their wine increase e. By so doing, he putteth off the sackcloth of the exercised Christian, and girdeth him with gladness f. No sooner doth Christ comfort them who mourn in Zion, than " he giveth unto them, beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness &." If they " have gone forth and
b Psal. cxix. 50. c Exod. xv. 25. d Prov. xxv. 20. e Psal. iv. 6, 7. f Psal. xxx. 11. e Isa. Ixi. 2, S.
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wept, bearing precious seed fu yet no sooner doth He impart consolation to them, than " they come again with rejoicing, bringing their sheaves with them h." " In his favour is life : weeping may en- dure for a night, but joy, or shouting, cometh in the morning SP How valuable, then, how unspeak- ably important, must Divine consolation be, to exercised Christians; when they consider that, it is the only, the sovereign cure, for dejection and anguish of spirit !
9. The great importance of spiritual comfort, also appears in this, that it serves to overbalance every thing in true religion, which seems difficult and unpleasing. Not regarding here, either the misrepresentations of some men, or the misappre- hensions of others, concerning the way of holiness ; I shall only advert to the chief difficulties and grievances, which the Scripture itself represents, as occurring in that way. The Lord Jesus, that faithful and true witness, informs us, that the way to heaven, " is a narrow way k ;" or, as the words might be rendered, a strait, or a distressful way ; a way in which, the saints have to pass through much tribulation, into the kingdom of God l. Be- side the multitude of imaginary difficulties, which appears to the slothful man, when he says, " There is a lion in the way, a lion is in the streets m ;" there are some reed difficulties, in the way to the heavenly felicity. Believers, as well as other men, are commanded to exercise repentance daily, and
h Psal. exxvi. 6. { Psal. xxx. 5. k Matth. vii. 14. 1 Acts xiv. 22. m Prov. xxvi. 13.
64 THE IMPORTANCE OF
so to weep, and mourn, and loathe themselves, for their iniquities ; to crucify the flesh, and so to mor- tify the members of the body of sin in them, which is as painful, as the cutting off of a right hand, or the plucking out of a right eye; to deny themselves, to renounce the world as a portion, and so to aban- don for ever, all the pleasures of sin ; to take up their cross, and to lay their account with manifold afflictions ; and, at the same time, to fight the good fight of faith, to wrestle against the princi- palities and powers of darkness, to endure hard- ness, to run with patience the race that is set be- fore them, and to be fervent in spirit, serving the Lord. Now, though these, and others which might be mentioned, are in themselves real diffi- culties, which seem very unpleasant, and from which, even eminent believers are often ready to shrink ; yet holy comfort is more, much more, than sufficient to overbalance them. It serves, in the hand of the blessed Spirit, to render wisdom's ways, notwithstanding all the difficulties and grie- vances which occur in them, " ways of pleasant- ness, and paths of peace,'" to the saints. Nay, so sweet, and so powerful, is spiritual consolation ; that, in proportion to the degree in which it is be- stowed, it makes even those painful exercises them- selves, pleasant, those difficult duties, easyn. It renders it very pleasant to the Christian, to be without the pleasures of sin. It adds much more, to the pleasantness of a holy life, than it is possi- ble for any sufferings or grievances in this world,
n Matth. xi. SO.
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ever to take from it. The sufferings are but hu- man ; the comfort is Divine. Believers know by experience, that, in proportion as they trust in Christ, the times of their greatest affliction, are usually the seasons of their strongest consolation ° : and, therefore, even the most dejected and sorrow- ful of them, would not, for a thousand worlds? change conditions, or pleasures, with the most pros- perous of those who are the servants of sin,
10. Holy consolation removes, in proportion to the degree of it, the terror of death and judgment Spiritual consolation is that which, in the hand of the blessed Spirit, takes off the terrors and allevi- ates the pains of death. Though death is the friend of grace, it is still the enemy of nature. A dislike and fear of death, therefore, do nowise prove that one is not a true believer. We are not in general fond of handling a serpent, even though we know3 that its sting is plucked out. But when the faith of a Christian is strong, and his hope of salvation lively ; the joy of his faith, and the rejoicing of his hope, take away in his view, the frightful appear- ance of death, and bestow upon it, an amiable, an inviting aspect. Living comforts, in his dying mo- ments, make him even " desire, to depart and to be with Christ,'1 the blessed fountain of everlasting consolation p. It is the joyful hope of a blessed re- surrection, that makes the saints think without fear, of resigning their bodies to the gloomy grave. It is the cheering prospect of « an house not made with hands," that makes them willing without dis-
° 2 Cor. i. 5. . p Phil. i. 23.
66 THE IMPORTANCE OF
may, to leave their earthly tabernacle. When the Lord Jesus would comfort his disciples, in the pros- pect of his departure from them, he said, " I go to prepare a place for you : and if I go and prepare a place for you, I will come again, and receive you to myself; that where I am, there ye may be al- so q." If death were to come alone, to the saints, its ghastly countenance could not but be terrible to them ; but when they believe, and rejoice in the assurance, that their living Redeemer will, accord- ing to his faithful promise, come along with it, to sweeten it to them, and to conduct them safely, through the dark valley of the shadow of it *, to the heavenly mountain of their Father's house ; the prospect is no longer dreadful, but delightful. How consoling are these words of the great Redeemer ! He doth not say, that comfort merely will come, in that time of need ; but, that He himself, the glori- ous fountain of consolation, will then come, and re- ceive them to himself. It is the comfort of such a promise, when believed with application, that re- lieves them against the dread of endless torment, and so, raises them above the slavish fear of dying. When the apostle Paul says, that Jesus died, he speaking, at the same time of believers, says, that they only sleep, and sleep in Him s. One reason why he varies the term, is this: Jesus endured death in all its terrors ; in order that, it might be- come a quiet and sweet sleep, to them who believe in him. " It is Christ that died *i" The sufferings
i John xiv. 2, 3. r Psal. xxiii. 4.
8 1 Thess. iv. 14. * Rom. viii. 34.
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of death, was bitter to Christ, that the sleep of death, might be sweet to them. When they, then, are enabled to rejoice in the well-grounded hope, that death to them, will only be a dissolution, a de- parture, a falling asleep in the arms of their dear Redeemer ; the dread of it is thereby removed. People in general, are not afraid to lie down in bed to sleep. Ah! how contemptible is that pleasure* which is damped at the view of death, and chased away at the prospect of judgment ! But how im- portant, how excellent, that joy, which, instead of being itself abated, lessens, and even removes, the terror of that last enemy !
11. The high importance and excellence of it, will further appear, if it be compared with the de- lights of sense. Earthly and sensual joy is easily told, and utterly void of glory ; but the joy which is in believing, is " unspeakable, and full of glory u.w The greatest of worldly joys, are mean and empty, and their highest amount may easily be expressed. Much more, indeed, is frequently thought and said of their value, than it deserves. They are never, from experience, found equal to the notion, which worldly men have of them, nor to the expectation, which they form from them. But spiritual joy, is far above the highest conceptions, that either men or angels can form of it, and the loftiest descrip- tions, that they can give of it. Earthly joys too, are empty and inglorious : even the most plausible of them, can never fill or satisfy the soul : they are far below the excellence, as well as the high capa-
» 1 Pet. i. 8,
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city, of the immortal soul. But the joy of faith, the comfort of communion with Christ, as it is sub- stantial and satisfying, so it is excellent and honour- able : it is that, of which none needs to be ashamed, and is heavenly glory itself, begun in the soul. Spiritual joy, is pure and sublime ; sensual and sin- ful pleasure, is sordid and mean : the one, is enno- bling to the soul ; the other is debasing : the former, is elevating and enlarging ; the latter, is degrading and enslaving; that is satisfying; this is surfeit- ing : the one, increases and improves with the using; the other, fades with use, and leaves, to them who place their happiness in it, a piercing sting behind it : the former, is pleasing to the Lord ; the latter, is offensive to him : that, will is- sue in perfect and everlasting joy ; this, will end in direful and eternal anguish. As it was those of the Israelites in the desert, who could not form a right estimate of the milk and honey of Canaan, that doted upon the onions and garlick of Egypt ; so it is the carnal mind, which knows not and loves not spiritual delights, that relishes and prefers before them, the sordid pleasures of sense. In proportion as a man has experience of the sweetness of spiritual pleasures, those that are sensual and ensnaring, be- come insipid to him : they have now no sweetness, in comparison of the sweetness which excelleth. In- deed it is impossible to express, how low, how con- temptible, the joys of sense, and especially of sin, appear, to them who are rejoicing in Christ Jesus. 12. Finally, The inexpressible importance of spi- ritual comfort, appears chiefly in this, that it pro-
SPIRITUAL COMFORT. 69
moteth, in an eminent degree, universal holiness of heart and life.
It revives and invigorates the graces of 'the Chris- tian. It excites and encourages a holy man, to trust cordially and constantly in Christ, for sancti- fication ; to love Him, and God in him, with ardent affection ; and so to love his manifested glory, as to perform every duty, in faith, from love, and for the glory of his holy name. He cannot love God supremely, nor delight in doing his will ; unless he himself be delighted and cheered, by trusting that God loveth him w. No arguments will persuade a man, to commit his way to the Lord, or to cast his care upon him ; if he do not believe, that the Lord careth for him. It is a sense of redeeming love, warm on the heart, that captivates the soul, conci- liates the will, and engages the affections x. A com- fortable persuasion of the love of Jesus to the soul, will be operative in it, as a torch in a sheaf: it will gradually destroy its remaining enmity against him. It will enlarge the heart with ardent love to him, and elevate the affections above the world. The soul, in order to be kept from lusting after earthly and carnal pleasures, must, by an appropriating faith, take pleasure in the Saviour, and in his love, Holy comfort imbitters sin to a man, and disposes him, with deep abhorrence of it, to strive against it, It tends greatly 'to melt, and to humble the heart for sin y. The firmer a holy man's comfort is, the softer his heart is. The more " his heart is fixed, trusting in the Lord, so as not to be afraid of evil
w 1 John iv. 19. x 2 Cor. v. 14, 15. >' 1 Cor. xv. 9, 10,
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tidings ;" the more disposed he is, to fear the evil of sinning against him z.
Spiritual comfort also, inclines and encourages the saints, ardently to follow after universal holiness of life, and constantly to long for the perfection of it. " The Spirit of the Lord God," saith Messiah, u is upon me, because the Lord hath anointed me, — to comfort all that mourn ; to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness ; that they might be called Trees of righteousness ', The planting of the Lord, that he might be glorified a." It disposes believers, to frequency and impartiality in self-ex- amination b ; and excites them, to diligent endea- vours after increasing communion with God, in every duty c. It is employed by the Holy Spirit, to render them active, resolute, and cheerful, in the spiritual performance of all their various du- ties d. Godly sorrow, indeed, disposes them to be serious ; but it is holy joy, that renders them ac- tive : it is u the oil of gladness,'1 that makes the wheels of their voluntary obedience, move forward with ease and speed. Some measure of holy com- fort, is necessary to the practice of evangelical ho- liness. Summer, in the natural world, is^ necessary as well as winter. The very nature of the duties and exercises of the true Christian, is such, that they require comfort of heart, for the acceptable performance of them. A holy life commonly be-
z Acts ix. 31. a Isa. Ixi. 1— 3. b Psal. xxvi. 1—3. c Psal. lxiii. 1—8. d Psal. cxix. 32, 166.
6
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gins with comfort, and is maintained by it e. The way to be kept from carelessness and formality, in spiritual exercises, is, so to trust in Christ for sal- vation, as to cease to despond ; for the soul grows careless by desponding. The sorrow of the world, and the fear of hell, enervate and benumb all the faculties of the soul. A man can ^perform no spi- ritual obedience, without some degree of spiritual joy, as well as of true love. The former, is as much the fruit of the Spirit, as the latter f. The Chris- tian cannot be encouraged to pray to God ; except he be consoled with the hope, that God, for Christ's sake, will graciously hear and answer his prayer s. He cannot cordially praise God ; unless he be en- abled to trust, that God will glorify the perfections of his nature, and magnify the promises of his co- venant, in his eternal salvation. It is in proportion as his heart is comforted, that he will be truly thank- ful to the Lord, for the smallest favour. It is holy consolation, that makes every act of grace, every instance of duty, every part of spiritual service, how secret soever it be, pleasant to a good man. In a word, it is this, that so exhilarates, and so con- strains him, as to make all his affection run out to the Lord Jesus, and all his strength run out^/or him.
So much, for the importance and usefulness of spiritual comfort, to every believer.
From what has been here advanced, we may in-
e Psal. xxvi. 3. 2 Thess. ii. 17- f Gal. v. 22.
s Psal. lxxxvi. 7«
n REFLECTIONS.
fer, That no comforts are so excellent, so sweet, and so desirable, as spiritual comforts. While these form a part of eternal life, and promote, in an emi- nent degree, the love and practice of holiness ; they are the same in kind, as the delights of holy angels, and of ransomed spirits in the holy place on high. They are the pleasures of a holy soul, and they heighten the relish of every outward comfort. The light of God's gracious countenance, shining upon the soul, is better than life, and all its most valued enjoyments. If an Israelite was to be cut off from his people, who had in his house, a perfume like that of the Tabernacle h ; surely, the Lord will not hold him guiltless, who persuades himself, that any other perfume can be so fragrant, so delightful, as that of the house of God ; that any other joy can be so excellent, so ennobling, so cheering, as the joy of God's salvation.
Is spiritual joy, of such high importance to the holiness and happiness of the saints, in this world, where it is far from being perfect ? How highly then will it contribute to their felicity, in the heavenly world, where it shall, through all eternity, be full and overflowing ! O how transcendently great, how inexpressibly glorious, will the holiness and blessedness of the redeemed, in the immediate pre- sence of God and of the Lamb, be ; where they shall attain " fulness of joy,'"* and perhaps, an eter- nal increase of rapturous delight ! If spiritual con- solation, even when it is small, impels believers to unwearied efforts, in holy worship and spiritual
h Exod. xxx. 38.
REFLECTIONS. 73
obedience ; we need not wonder, that the four liv- ing creatures, round about the throne, are repre- sented, in the visions of John, as not resting day and night, as never ceasing to thank and praise the Lord ; " saying, Holy, holy, holy, Lord God al- mighty, who was, and is, and is to come1." If even a small measure of pure consolation, is of such advantage to a holy man, now, as to encourage his heart, to invigorate his grace, to excite his holy ac- tivity, and to heighten all his outward comforts ; of what unspeakable gain to him, hereafter, shall the fulness of joy, the perfection of endless delight be!
Is holy consolation of such inestimable value to the spiritual seed of Christ, that He, in the immen- sity of his love, came down from the realms of light, to purchase it for them ? Believers may learn from this, what infinite obligations they are under, to their incarnate Redeemer. Christian, thy dear Saviour hath, at the infinite expense of his own unparalleled obedience, anguish, and death, pur- chased and secured everlasting consolation for thee. He was troubled in spirit, that thou mightst be comforted : He was encompassed with the sorrows of eternal death, that thou mightst enter into the joys of everlasting life : He was arrayed in the spirit of heaviness, that thou mightst be clothed with " the garment of praise :" He, who was, from eter- nity, the delight of his Father, " rejoicing always before Him," endured for thee, the hiding of his countenance, and the sense of his infinite wrath,
1 Rev. iv. 8.
D
74 REFLECTIONS.
that thou mightst, to eternity, joy in God through him. Hath he not done and suffered enough, to shew thee, that he is willing to enrich thee with consolation, that he careth for thy comfort, and that he giveth thee sufficient cause to be always of good comfort ? Were it not, that there is something in thy heart, which requires the discipline of his co- venant ; he taketh such pleasure in comforting thee, that thou couldst, at no time, be disconsolate. Thou art therefore infinitely bound, to love Him ardently and supremely, to glory in his cross, and to delight in doing his will.
From what has been said, we may also learn that, In proportion as a man makes Christ and holiness his choice, he will find them to be his de- light. The more communion with Jesus Christ, and the more conformity to Him, he desires and attains; the more delight in him, and in God through him, shall he experience. The more his heart is set upon growing in holiness, and the more willingly and resolutely, he performs all his duties, for the glory of his God and Redeemer ; the more shall he know by experience, that the comforts of religion overbalance the difficulties of it. In pro- portion as he takes pleasure in spiritual exercises, and holy performances, and that from love to Christ, and for the glory of God ; the most labori- ous exercises of religion shall become pleasant to him, and the most difficult duties, easy. Holy con- solation, in the hand of the blessed Spirit, makes every thing in holiness, a pleasure to him ; and the closer he walketh with God, the God of all comfort, the stronger and sweeter is his consolation.
REFLECTIONS. 75
If spiritual comfort is of such importance and utility to believers, as hath been shewn ; surely, it is the duty of every believer, to use diligently, the appointed means of attaining a gradual in- crease of it. The apostle Paul exhorted the be- lievers in Corinth, to " be of good comfort k f that is, to be so diligent in receiving, by the frequent exercise of faith, the comfort offered and promised to them in the gospel, as to attain more and more of the joy of faith, and of a good conscience. Nothing will carry a Christian through the inward and outward difficulties of religion, but the inward supports and delights of it. Every believer, there- fore, should constantly endeavour to attain, as early as possible, much of the comfort of the Holy Spirit ; that he may, the more easily and cheerfully, sur- mount every difficulty, and be the more resolute in the practice of universal holiness. The hypocrite will not " always call upon God," because he will not " delight himself in the Almighty l.v' Were he to delight himself in the Almighty, especially as a God infinitely holy ; he would no longer be a hy- pocrite, and would always call upon Him. If the true believer would, at all times, persevere in spiri- tual, and cheerful obedience to the commandments of Christ ; he must, in the strength of promised grace, labour to attain more and more of the com- fort of communion with Him in his righteousness and fulness : for, the more his heart is comforted, the more "he is established in every good word and work «*." He hath always need of spiritual com-
k 2 Cor. xiii. 11. 1 Job xxvii. 10. m 2 Thess. ii. 17.
76 REFLECTIONS.
fort, in this valley of tears, to strengthen him for his spiritual conflicts, and holy performances ; and therefore, under an abiding sense of his need of it, he should daily employ the means of receiving fresh supplies.
Once more : Is holy consolation, of such conse- quence to the saints ? Hence it is evident, that their loss of it, must be a very great and grievous loss to them. The loss, indeed, of lively and plea- sant feelings, though a grievous, yet is not usually a very great loss to the exercised Christian ; but the loss of that ordinary comfort or tranquillity of mind which he has hitherto enjoyed, is both a very great, and a very grievous loss to him. He may, for a season, be without sensible and lively impressions, and yet not be deserted of God, in respect of ha- bitual comfort, or serenity of mind. For, as it is not a cloud intervening, nor even a partial eclipse of the sun, but the absence of the sun, that occa- sions night ; so, it is not the want of a lively im- pression, or a pleasant frame, but the loss of that peaceful tranquillity of spirit, which the believer was wont to enjoy, that causeth darkness to cover his soul. The loss of this, is an unspeakably great and grievous loss to him. If Christ the Sun of righteousness, is graciously pleased to shine upon him, all is well ; but, if He hideth his countenance, the smiles of the whole creation can afford him no solid comfort. Believer, take heed that thou do not provoke the Lord, to withhold influences of holy comfort from thy soul. Do not, by carnal se- curity, or self-confidence, or earthly mindedness, or any other iniquity, provoke Him to turn the
REFLECTIONS. 77
reviving smiles of his countenance, which thou now enjoyest, into killing frowns. Thy soul is no more self-sufficient, than self-existent If the Lord cease to refresh it with his cheering smiles, it cannot but languish and faint.
CHAPTER III.
OF THE WAY IN WHICH, BELIEVERS LOSE THEIR SPIRITUAL COMFORT.
Although a holy man cannot, so much as for a moment, lose that principle of comfort or joy, which the Holy Spirit, in regeneration, hath implanted in his heart, nor yet that entire habit of joy, which He hath, in sanctification, implanted there ; yet he sometimes loses the sense or feeling of it : he is at times deprived of sensible comfort, or of the joy of God's salvation. By his losing of spiritual conso- lation, I do not mean, his falling merely for an hour or a day, from a pleasant, into an unpleasant frame of spirit ; (for his frames are almost perpe- tually changing;) but, his being more or less de- prived of the sense of God's peculiar favour to him, or of the sensible possession of spiritual comfort, and that for a considerable time. When the God of all comfort continueth, for a season, to withhold the cheering light of his gracioul countenance from his soul ; it cannot but be disquieted and disconso- late n.
n Psal. xxx. 7.
78 HOW BELIEVERS LOSE
Though the Lord, on purpose to display his wis- dom and sovereignty, to try the graces of believers, to mortify their pride, and to teach them the ne- cessity of adventuring, as sinners, to trust simply in Christ, for all the grace of the promisp, with- holds for a time, sensible comfort from them ; yet, for the most part, he doth it in order to chasten them, for their sins against him as their God and Father °. At the same time, it is not for every sin of infirmity, that he suspends consoling influences from their souls ; otherwise, as they can never so much as think a thought, without polluting it by some degree of sin, he would, at all times, be af- flicting them with want of comfort ; but, it is for some peculiarly aggravated transgressions, or, for relapsing often into the same sin. It is their ini- quities and backslidings, that procure trouble of mind for them p. Such are God's love to them, and care of them, and such is his abhorrence of their sin ; that he cannot but make even his dear children themselves feel, that he is displeased with them, when they backslide from him 9. His faith- fulness also to his word, in which he threatens trou- ble as a fatherly chastisement, and even promises it as a blessing in disguise, to them, moves him to do sor. And though the sins of some particular be- lievers, as in the case of Job, may not in every in- stance, be the procuring cause of their loss of com- fort ; yet they are at least the occasion of it s.
All that, in this Chapter, I further propose to
° Isa. lix. 2. p Jer. ii. 19.
<i Heb. xii. 6. Amos iii. 2.
r Psal. cxix. 75. s Jer. xxxi. 18.
THEIR SPIRITUAL COMFORT. 79
do, is, to point out some of the leading sins and ways of sinning, by which, believers provoke their heavenly Father to suspend for a time, that degree of spiritual consolation from them, which they have formerly enjoyed.
1. In the first place, They provoke him to do this, by allowing themselves to continue, in a cul- pable degree, ignorant of his covenant of grace, and of their warrant to come, as sinners, and to trust in the Lord Jesus, for their own particular salvation. These are objects in which, the comfort of true be- lievers, is at all times, intimately concerned ; the spiritual and distinct knowledge of which, is ne- cessary to qualify them, for deriving continual sup- plies of grace and consolation, from the fulness of Christ l.
If believers then suffer themselves, surrounded as they are, by the clear light of the blessed gospel, to retain ignorance, or to cherish mistakes, respect- ing the covenant of Jehovah's peace u, and the in- finite fulness and freeness of his grace treasured up in Christ, the glorious Trustee of that covenant; they do thereby undervalue the only doctrine, on which all true comfort depends, and so, provoke their heavenly Father, to suspend the consolations of his holy covenant, from their souls. The gos- pel is an exhibition of God's covenant of grace, to lost sinners of mankind; and therefore it is " good tidings of great joy to all people w." To be willingly ignorant, then, of that gracious con-
1 2 Sam. xxiii. 5. John xvii. 3. and vi. 40. Rom. xv. 13. u Isa. liv. 10. w Luke ii. 10.
80 HOW BELIEVERS LOSE
tract, is the same as to being willingly ignorant of the glorious gospel ; and to retain mistaken notions of the former, is the same as to err concerning the latter. When true Christians satisfy themselves with superficial and indistinct views of the covenant of grace, or with knowing little more, than the first principles of the doctrine of that august contract ; they so far despise the doctrine of redeeming grace, the joyful tidings of a free salvation, and so lose the joy of that salvation.
Moreover, in the administration of that ever- lasting covenant, Christ, with his righteousness and fulness, is freely and fully offered to sinners of mankind in common ; and sinners, as such, are graciously invited, yea, and are peremptorily com- manded, to believe on his name x. The authentic offer, call, and command, founded upon the in- finite intrinsic value of the righteousness of Christ, and addressed to every sinner who hears the gos- pel; afford to every one, a full warrant to trust in Christ, for all the salvation promised in the co- venant. If Christians then allow themselves to remain, in a great measure, ignorant of their war- rant, as sinners in themselves, to place direct con- fidence in Christ for all their salvation, or if they cherish mistakes concerning it ; they provoke the Lord, who is jealous for the honour of his cove- nant, and of his word of grace, to withhold from them, that peace and joy, which are in believ- ing ; and, at the same time, they indirectly invite Satan, to tempt them to conclude, that they have
* John vi. 32. Rev. xxii. 17. 1 John iii. 23.
THEIR SPIRITUAL COMFORT. 81
no warrant whatever, to trust that Christ will save them. Were believers to attain a more spiritual, and clear, understanding of the eternal covenant, and of the authentic offer of it, than they com- monly do ; they would see that they have, in the word of grace without them, a full and unchange- able warrant, to trust at all times in the Lord Jesus, for their own particular salvation ; and so, they would live a more holy and comfortable life, than they commonly doy. They would in that case clearly see, that it is warrantable for them, and therefore lawful and reasonable, to trust, even with full assurance of faith, in their faithful Re- deemer. Ah ! how sinful, how displeasing to the God of all comfort, is it, to treat with neglect his holy covenant, and the warrant, which he gracious- ly affords sinners of mankind as such, to take hold of it ! and how effectually will it mar the comfort of one^ own soul !
2. They provoke the Lord to suspend influences of consolation from them, by their yielding often to disbelief' and distrust of Jesu s Christ. An Apos- tle says, " We which have believed do enter into rests." " Thou wilt keep him," saith the pro- phet Isaiah, " in perfect peace, whose mind is
y " Itwas asaying of an eminent Minister, on his death- bed, that he had much peace and quietness of mind, ( not so much from a greater measure of grace, than other Christians had, or from any immediate witnessing of the Spirit ; but, because he had a more clear under- standing of the covenant of grace, than many others, having studied it, and preached it, so many years as he had done/ Brooks' Cabinet, p. 113.
z Heb. iv. 3.
d2
82 HOW BELIEVERS LOSE
stayed on thee ; because he trusteth in thee »." And again, u If ye will not believe, surely ye shall not be established V If a Christian frequently neglect the exercise of trusting in Christ, for fresh supplies of grace and comfort ; if, instead of trust- ing with all his heart, and at all times, in his in- finitely faithful Redeemer, for the grace which is in Him, and is brought near in the promise, he often trusts to the grace that is in himself; his heart, by so doing, departeth from the Lord Je- sus c, the only Fountain of consolation ; and he places that confidence in his own renewed nature, which he is commanded to place in his Divine Re- deemer. By so doing, he idolizes the new crea- ture : he trusteth in his own heart : he leans to his own understanding : he makes a saviour of his own created grace. Thus he provoketh his heavenly Father, who is a jealous God, to hide his face from him, and to eclipse his evidences of grace from his view. It is now necessary, that the Lord, who " will ever be mindful of his covenant,'1 should per- form to him, in a higher degree than formerly, this promise ; " From all your idols, will I cleanse you d." Accordingly God, in order to chasten him for his idolatry, and to teach, him the necessity of living continually by faith, withholds consolation from his soul, and ceases to shine upon his evi- dences of grace. The consequence is, that the be- liever now, not only discerns no grace in his heart, to trust to, but begins to doubt if ever he had any.
a Isa. xxvi. 3. b Isa. vii. 9. c Jer. xvii. 5.
d Ezek. xxxvi. c25.
THEIR SPIRITUAL COMFORT. 83
He formerly looked for comfort to the principle of grace, which he discerned in himself, rather than to the fulness of grace, which is in Christ ; contrary to this high command, " Thou therefore, my son, be strong in the grace which is in Jesus Christ e." But now, that he can see and feel nothing in his heart, but deep and strong corruption, nothing but a body of sin and death, he becomes at once, dis- couraged and disconsolate. Christian, thou never hast greater need, to trust simply and firmly in thy Divine Saviour, than when thy graces are most lively, and most discernible ; for then, self-confi- dence is most ready, so to prevail against thee, as to provoke a jealous God, to withhold spiritual comfort from thy soul. If thou desirest to retain holy consolation, repose the unsuspecting confidence of thy heart, solely and constantly in thy faithful Redeemer. Apply and trust and plead His pro- mises. If thou distrust Him ; if thou yield to sus- picious and hard thoughts of him, thou transgress- est against him without a cause. The Lord Jesus hath never dealt so, in his ways of grace and pro- vidence, with any soul, as to give it cause to be suspicious of him. Ah ! what dishonour, dost thou reflect upon the glorious Immanuel, by refusing to trust solely in him ! Be not grieved, that thou hast nothing to trust to, for thy salvation, beside Christ and the promise ; but rather rejoice, that thou needest nothing besides f. Pray often and earnest- ly, that the Holy Spirit may convince thee more
e 2 Tim. ii. 1. f PsaL Ixii. 2, 5, 6*
64 HOW BELIEVERS LOSE
deeply, of the exceeding sinfulness of sin, and espe- cially, of that greatest of all sins, — unbelief e.
3. They lose their spiritual comfort, by making their graces, or duties, or lively frames, their war- rant or ground of right, to trust in Jesus Christ for salvation. These, indeed, are great encourage- ments, to continue trusting in the Saviour ; but, they form no part of a man's warrant, to renew his actings of trust in him. They are fruits and evi- dences of saving faith ; but are no part of the ground of it. To make them the ground, or even apart of the ground, of our right to confide in Je- sus for salvation, would be as preposterous as it would be, when transplanting a young tree, to set the top-branches of it in the ground, instead of the roots. The faith of a believer, must be grounded on faithfulness in the word, and not on feelings in the heart. If the Christian, then, instead of mak- ing the authentic offer, call, and commandment to believe, all addressed in the gospel, to him as a sin- ner of mankind, his warrant, to renew his exercise of trusting in Christ for all his salvation, thinketh so highly of his experiences or evidences, as to make them his ground of right to do so, he is guilty of presumption. He sets aside the warrant which the Holy Spirit in the word affords him, and presumes to trust in Christ, upon the ground of that in him- self, which is indeed the fruit, but not the root, the evidence, but not the ground, of faith. Thus, in- stead of a true, he places an unwarrantable, confi-
« John xvi. 8, 9.
THEIR SPIRITUAL COMFORT. 85
dence in his Redeemer ; and hereby, he discovers the pride and self-righteous propensity, that re- main in himh. Sensible that, his holy qualities and performances, can give him no right to salva- tion itself; his legal spirit prompts him to conclude, that they will afford him at least a right to the Sa- viour, a right to exercise particular trust in him for salvation. Hence, when he discerns his evidences of personal interest in Christ, he can freely trust him ; but when these are eclipsed and cannot be seen, he counts it unwarrantable and presumptuous, to confide in him. Now, seeing it is pride or a le- gal spirit, that disposes the Christian to think, that his graces and evidences can give him a right, to apply and confide in Christ ; and seeing the im- mutable design of God is, to exalt the Saviour, and to humble the sinner ; he withholds the comfort- able sense of his favour, from the believer1: he ceases to shine upon his graces and evidences. He not only leaveth him, it may be, to fall repeatedly into some known sin ; but he permitteth Satan, and the man's own proud and unbelieving heart, to per- suade him, that he hath now no right at all, to trust, that the holy Jesus will save such a sinner as he is. Thus he has procured for himself, the loss of his comfort. But even this loss, how great and griev- ous soever it may be, is almost less than nothing, in comparison of the infinite dishonour, which he hath reflected upon the Lord Jesus ; by presuming to substitute his own graces and attainments, in the room of the authoritative offers and calls of the
h 1 Cor. iv. 7- ' Psal. cxxxviii. 6.
86 HOW BELIEVERS LOSE
gospel, as his warrant to trust in him ; and, by not venturing to rely upon him for grace, except he see grace already in himself, to give him a right to place confidence in him. Believer, if thou wouldst retain spiritual consolation, take heed that, thou never build thy faith upon the reports of sense ; build it only, upon the sure, the unchangeable, re- cord of God who cannot lie. Do not substitute sense, in the place of his true and holy word. Build thy faith and thy comfort upon Christ in the word, and not upon thy experiences. Do not live upon Christ as felt in the heart, but upon Christ as offered in the gospel.
4. They procure for themselves, the loss of spi- ritual comfort, by discontent and impatience, aris- ing from the inordinate love of some earthly com- fort. When a good man, instead of placing all his happiness, and all his hope, in Christ and in God, as his God and portion ; places much of them, in some external comfort, so as to be disposed often to say, J What would become of me, or, How uncom- fortable should I be, were it not for this comfort V he thereby provokes the Lord, who is always more ready to profit, than to please, his children, to tear the idol from his embrace k. If he begins to " make gold his hope, and to say to the fine gold, Thou art my confidence ' ;" or, if u he trusteth in man, and maketh flesh his arm, so that his heart departeth from the Lord ; he shall," under the chastening of his heavenly Father, be, for a season, " like the heath in the desert, and shall not see-
k Exek. xxxvi. 2% l Job xxxi. 24.
THEIR SPIRITUAL COMFORT. 87 when good cometh, but shall inhabit the parched places in the wilderness, in a salt land and not in- habited m." " The broken reed on which he lean- eth," will not only fail him, u but will go into his hand and pierce it." His comforts will be dimi- nished : his hopes will be disappointed : his schemes will one after another be frustrated. His idol, whatever it be, will either be torn from him, or be turned into a source of daily vexation to him. The Lord will break his cisterns, and send a worm to his gourds. " For the iniquity of his covetousness" saith Jehovah, " was I wroth and smote him; I hid me and was wroth, and he went on frowardly in the way of his heart V1 The inordinate and immoderate love of any temporal benefit, doth, up- on the loss of that benefit, commonly produce dis- content, impatience, and fretfulness, which have a natural tendency to wear down the spirit. Were the Christian to bear his loss of outward comforts, in the exercise of faith, and of resignation to the holy will of God, he should still continue to expe- rience inward consolation. But when he presumes to fret and murmur, as if the Lord had wronged him, or had been unkind to him ; saying, « Alas ! My afflictions are very uncommon, are peculiarly severe ;' he thereby procures for himself, in addi- tion to his outward losses, the loss of inward conso- lation. Such a behaviour as this, forms a combina- tion of various sins, all of which, are inconceivably heinous, and exceeding sinful. Discontent, inclines a man to be impatient under afflictions ; discontent
m Jer. xvii. 5, 6. n Isa. Ivii. 17-
88 HOW BELIEVERS LOSE
and impatience set his mind as on the rack, and torment it with distracting cares how to be deliver- ed, or how to have his loss retrieved : the secret root of these, is an inordinate love of the body, and of worldly enjoyments ° : this again, arises from a want of due resignation to the holy will of God, and of satisfaction with Him alone, as an all-suffi- cient portion for the whole man p ; and it is usually attended with much disbelief and distrust of his promise. The Lord, in his gracious promise, saith to every believer, " There shall no evil befall thee i :" * No f says the fretful Christian, « this which has befallen to me, is evil ; otherwise I should not have been disquieted by it.1 But should it not, on the contrary, even delight the Christian to find that, the Lord is drawing off provision from his worldly lusts ? Knowing that he must shortly die, ah ! why is he so fond of temporal and transi- tory enjoyments ? Why so anxious to acquire them, so eager to embrace them ; so disquieted by the loss of them ?
Believer, thy Covenant-God is all-sufficient for thee ; and He alloweth thee to call him thine. Why then, dost thou go a begging to creatures for supply ? Consider that, it is a much greater fe- licity, to desire nothing earthly but what thou hast, than to have all that thou desirest. Do not any more provoke the Lord, by obstinate or sullen grief for any outward loss, " lest a worse thing come up- on thee.1'' Then only, art thou in a right frame, when God in Christ is enough for thee. Know
° James iv. 4. p Psal. cxlii. 5. * Psal. xci, 10.
THEIR SPIRITUAL COMFORT. 89
that, it is in the absence or contempt of earthly comforts, that the Holy Spirit is most a Comforter. Remember that, God is never to be blamed, for de- priving thee of things, which would carry away thy heart from himself, as thy sure and all-sufficient portion. Let not thy life, even for a moment, be bound up in any worldly enjoyment. O " take heed and beware of covetousness r :" — it is idolatry ; and " their sorrows shall be multiplied, that hasten after another god s."
5. They lose their spiritual comfort, by entertain- ing vain thoughts. By vain thoughts, I mean, empty, frivolous, foolish, unprofitable, groundless, proud, ostentatious, deceitful, impure, and revenge- ful thoughts ; as also wandering thoughts in prayer, and in other religious exercises K These thoughts and such as these, are vain : they are contrary to the holy law of God, and they exalt themselves against it. "I hate vain thoughts," says the holy Psalmist," but thy law do I love u." Now when a believer, instead of hating and repelling vain thoughts, suffers them to lodge within him w ; when he entertains them, and allows them to continue unresisted in his heart, he thereby provokes the displeasure of his heavenly Father. ' The mind of
r e There are two words in the Greek Testament, which are rendered covetousness in our version. The one liter- ally signifies, The love of money ; the other, A desire of more. The senses are indeed coincident: for no man would desire more of that which he does not love; and as he that loveth silver, cannot be satisfied with the silver that he already possesses, he will of course desire more/ Newton's Works, vol. vi. p. 4-73.
s Psal. xvi. 4. * Epli. vi. 18. James \\ l6.
u Psal. cxix. 113. w Jer. iv. 14.
90 HOW BELIEVERS LOSE
the Christian should always be well furnished with proper subjects of thought, and should habitually exercise itself upon them. Thus, under the influ- ences of the Holy Spirit, it will be secured against the frequent incursion of a multitude of vain thoughts ; which otherwise will consume much of his precious time, defile his conscience, and expose him sooner or later, to a multitude of perplexing, solicitous, and sorrowful thoughts x. Nothing but the frequent exercise of true faith and repentance, will commonly prevent, in such cases, his sin, from being inscribed in legible characters on his chastise- ment. His vain thoughts, if entertained, will procure for him, perplexing and uncomfortable thoughts. David experienced much perplexity of conscience, in consequence of his vain thoughts, and prayed earnestly, that the Lord would " cleanse him from secret faults V The Christian, if he would retain his holy comfort, must " keep his heart with all diligence z ;" he must watch his thoughts, strictly, and constantly, as well as his words and actions : it will be necessary, that he walk circumspectly in secret, as well as in public. If he suffer himself to indulge empty and proud thoughts, he will grieve the Holy Spirit of God a, and provoke him to withhold influences of conso- lation from his soul. Believer, if thou wouldst keep up the comfort of communion with a holy God, trust in the Lord Jesus, at all times, for sanc- tifying grace, to enable thee daily, to mortify the
x Psal. xciv. 19. V Psal. xix. 12. * Prov. iv. 23, a Eph. iv. 30.
THEIR SPIRITUAL COMFORT. 91
members of the body of sin in thy heart. Suffer not thy thoughts to wander in prayer, or in any other act of devotion. When thou art about to pray, consider on the one hand, the greatness and variety of thy wants ; and, on the other, the om- niscience and holiness of Jehovah, to whom thou art to send up thy supplications; who hath said that, he " will be sanctified in them that come nigh him.11 Guard, especially in secret prayer, against coldness and indifference. If vain thoughts, in- truding in acts of Divine worship, be not enter- tained, but on the contrary, be hated, resisted, and lamented by thee ; they will seldom be permitted to rob thee of thy spiritual comfort. But, if thou love them, or yield to them, or suffer them quietly to lodge within thee ; they will soon occasion such a mist of darkness in thy soul, that thou shalt not be able to discern the graces which dwell there.
6. Believers procure for themselves, the loss of spiritual comfort, by mistaking blasphemous and other evil thoughts injected by Satan, for sins of their own. Satan, sometimes, in a way of furious assault, throws in suddenly and swiftly, upon the souls of many of the saints, temptations to blas- phemous, atheistical, impure, revengeful, and des- pairing thoughts. Such horrible injections are, by the apostle Paul, termed " the fiery darts of the wicked oneb;" because, like the sharp and en- venomed darts of a cruel enemy, flying swiftly and invisibly, they penetrate the soul before it is aware, and hurry it on, to hard and blasphemous thoughts
b Eph. vi. 16.
92 HOW BELIEVERS LOSE
of God and of the Saviour. These violent and sudden temptations, like impoisoned darts, pierce, and inflame the holy soul, with anguish and hor- ror : and they not only fill it with the greatest un- easiness ; but, if they for a moment be yielded to, they produce the most unbecoming suspicions of the grace, and the word of God.c. Blasphemous and atheistical thoughts do, indeed, arise often from the depravity, that remains in believers themselves ; for our Lord saith, " Out of the heart proceed evil thoughts, — blasphemies d." When exercised Chris- tians do not resist, but on the contrary, yield to, blasphemous and other evil thoughts ; they ought, in that case, to consider them as arising out of their own hearts, and to charge themselves with them, as sins of their own. But, if such thoughts strike their minds, violently and suddenly e ; if their being assaulted with them, vexes and grieves them f ; and if their souls tremble at them, and, with deep ab- horrence, resist them « ; they ought, then, not to charge them upon themselves, as their sins, but upon Satan, as his. Now, it is because believers do not, as they ought, distinguish between those blasphemous and evil thoughts, which are injected by the devil, and those, which proceed from their own hearts ; that they are often so imposed on by Satan, as to mistake the former, for sins of their own, and so to be deprived of the consolation, which in the gospel is allowed them. There is a great difference, indeed, between a man's being
c Psal. lxxvii. 7, 8, 9. d Matth. xv. 19.
e Matth. xvi. 22, 23. f Psal. lxxiii. 21, 22.
g Psal. lxxiii. 15.
THEIR SPIRITUAL COMFORT. 93
tempted to blaspheme, or to doubt the truth of the Divine testimony, and his being actually guilty of blasphemy, or of doubting the truth of Scripture. It is only, by his complying with temptation, that he becomes guilty. Believer, thou hast much rea- son to be thankful, if thou hast not been left, to take pleasure in those suggestions, or to frame ar- guments in support of them. Satan may be per- mitted to overpower, for a moment, the apparent exercise of every grace in thee, by a torrent of blasphemous imaginations ; but, " resist him, and he will flee from thee Kn " Take the shield of faith."*' Trust that the Lord Jesus, thy Saviour and thy shield i, will graciously enable thee, " to quench all the fiery darts of the wicked one ;"" and according to thy faith, it will be unto thee. All Satan's attempts to hurry thee into sin, shall be as effectually disarmed of their force, by that shield, as fire is, of its strength, by being quenched. To distrust thy almighty Redeemer, or to doubt that thou art not a true believer, beeause thou art thus harassed by Satan ; is a much greater sin than all his suggestions put together, however numerous they may be.
7. Believers diminish their comfort much, by not watching habitually against corruption within, and temptation from without.
A good man loses much of his holy comfort, by not observing cautiously and constantly, the motions of sin in his heart. When he doth not accustom himself, strictly to watch these, in order to detect,
h James iv. 7. * Psal. xxyiii. 7-
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resist, and mortify them k, as early as they begin to appear ; they will speedily acquire such force, as will urge him on violently and irresistibly, to thoughts, words, and acts of sin. If he would re- tain comfortable fellowship with an infinitely holy God, he must watch diligently, the first motions and sallies of depravity in his heart ; in order that, by the lively exercise of the contrary graces, he may resist them without delay : for if he do not, in such a case, instantly try to exercise his graces, and especially his faith ; Satan, who is always en- vious and watchful, will seize that opportunity, to exercise his corruptions ; and if, by being negligent to watch and resist the first motions of corruption in his heart, he suffer them often to obtain such force, as to gain the consent of his will to actual transgression ; he can have none to blame but him- self, for the loss of his holy consolation \
Seeing the remaining depravity of the heart, is not only itself, a source of temptation to actual sinm, but is the inlet for all temptations from Satan and the world » ; the believer, if he would retain spiritual consolation, must likewise be ever upon his guard, against temptations from without. If he cease, for a short while, to watch against those temptations of Satan, which that deceitful adver- sary manages in a way of subtilty and stratagem, he will soon be so in snared by one or more of them, as to fall into sin. Alas ! Spiritual wicked- nesses in high places, which are every moment, watching for opportunities to insnare his soul, are
k Rom. viii. 13. ■ Jer. ii. 19- m James i. 14.
n Jer. xvii. 9-
THEIR SPIRITUAL COMPORT. 95
so many, and so powerful, and so subtile ; that it is in vain for the exercised Christian, to hope that he shall be able to retain his comfort, if he cease but for a moment to watch ». Though he cannot shut Satan wholly out of his imagination, he should however be very cautious, that he do not, even in the smallest measure, provide fuel for his flame. He should, for this purpose, often pray in faith, that the Lord would so set a watch upon his eyes and his ears, as to enable him, constantly to reject and repel every appearance of temptation to sin. And if he would not be tempted by the men of the world, who are also the inveterate enemies of his comfort, he must always keep himself at a due distance from them. Christian, the snares of Sa- tan and of his emissaries, are continually set for thee. u Be sober therefore and vigilant P:" « Watch thou in all things i ;" and " watch unto prayer and supplication in the Spirit, with all per- severance r." If thou wouldst retain thy comfort, shake off carnal security, and take good heed, lest thy spiritual enemies surprise and overcome thee. Be continually solicitous to espy temptations, while they are yet at a distance, in order to prevent them from surprising thee ; and that thou mayest be enabled to do so, " Be strong in the Lord, and in the power of his might s." Trust that the Lord Jesus will, and pray that he may, " strengthen thee with all might, according to his glorious power, by his Spirit in the inner man V
° Eph. vl. 12. PI Pet. v. 8. i 2 Tim. iv. 5.
r Eph. vi. 18. s Eph. vi. 10.
tCol. i. 11. Eph. iii. 16.
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8. Believers likewise forfeit their spiritual com- fort, by presuming, without necessity, to omit re- peatedly some known duty. When the Lord de- clareth, in the lxxxixth Psalm, That he will visit the transgression of the spiritual seed of Messiah, with the rod, and their iniquity with stripes ; the phrases, by which, he expresseth the sins or modes of sinning, which would procure for them, his pa- ternal chastisements, are four : and it is remarkable, that he employs three of them, to express the omission of duties, and but one, to express the di- rect commission of sins. — " If his children forsake my law, and walk not in my judgments; if they break, or, profane my statutes, and keep not my commandments ; then will I visit their transgres- sion with the rod, and their iniquity with stripes %T Though sins of commission do, indeed, expose be- lievers to fatherly chastisements ; yet, I believe it will be found, that sins of omission do it much more frequently ; because they are oftener guilty of these, and they yield to them, with less struggle and remorse, than they do, to sins of commission. The spiritual declension of a Christian, especially at its beginning, discovers itself, for the most part, more by the customary omission of some duties, than by the positive commission of crimes w. For, although the omission of a present duty, is in- deed a sin ; yet, it doth not usually appear to a declining Christian, at first view, to be so horrible, as the direct commission of a known transgression. And therefore nothing commonly, but some violent
u Psal. Lxxxix. 30—32. w Isa. xliii. 22—24.
THEIB SPIRITUAL COMFORT. 9?
and strong temptation can, at first, impel him to the downright perpetration of a crime ; whereas, a very small temptation wiil often suffice, to move him to the neglect of an ordinance, or the omission of a duty. If he should happen to be, at any time, fatigued more than usually ; or, to be under a very slight bodily distemper ; or, to have less time, or less accommodation, than usual ; or, to be disturb- ed, and ruffled in his temper ; or, to be receiving or paying visits, &c. — any one of these, will pro- bably suffice, as a temptation, to prevail with him to shift off, at such a time, secret prayer, or family- worship, or even public worship, or some other present duty ; or at least, to perform them in a cold and superficial manner. And having once begun to admit such frivolous excuses, he may, perhaps, be permitted for a season, to offer to his conscience, almost any sort of occurrence, as an excuse for omitting the stated performance of one or other of these duties. On such occasions, he commonly ne- glects likewise the exercise of his graces, especially, of his faith and repentance ; and, it may be, takes occasion, either from his sins or from his duties, to do so. Or, perhaps, he suffers himself to neglect for a season, some relative duty *, or at least, to perform it not " heartily, as unto the Lord y." Now, inasmuch as every omission of known duty, is a sin against God z ; the Christian, by allowing himself for a season, often to neglect some known duty, or not to perform it cheerfully a? grieves the Holyf Spirit of God, and provokes Him to suspend
x Eph. vi. 2, 3. 1 Tim. v. 8 y Col. iii. 23.
z James iv. 17. a Mai. i. 13, 14.
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consolation from his soul. When he thus presumes to make the Spirit sad, he must not expect, that the Spirit will continue, as formerly, to make him glad. The moment, his heart withdraws and hangs off from any present duty, as if it were an unplea- sant or irksome task, it does in the same propor- tion, withdraw from the Lord ; and so, it loses the comfort of serving Him, as well as of communion with him b. To resolve to omit a present duty, is even more sinful, than actually to omit it, without intending so to do c. Ah ! how heinous a sin is it, to be disposed, and without necessity, to be resolv- ed, either to omit or to curtail, a single religious or moral duty ! It shews how little regard, a man has, to the glorious Majesty of heaven, when he can put Him off, with slight and curtailed service d. Such behaviour as this, will soon, very soon, raise such a thick and dark cloud, as will intercept the cheering beams of the Sun of righteousness, from the soul. Alas! the omission, or slight performance of many duties, is far from being considered and lamented, by true Christians, as it ought to be.
I have already said that, a believer loses his comfort, by omitting repeatedly, and without neces- sity, some known duty : I must now go further, and add that, If he live for a long time, in the omission of some duty, which he doth not yet know to be a duty ; but, which he might have known to have been required of him, if he had diligently availed himself of his opportunities to know it ; — this instance of neglect may lie concealed, as a
b John xiv. 21. c Rev. ii. 4. d Mai. i. 6—8.
THEIR SPIRITUAL COMFORT. 99
gnawing worm, at the root of his comfort His neglecting the study of the moral law, in its spirit- uality and great extent, as his rule of duty e, so as to continue ignorant of his duty, in any one point ; is, when opportunity is graciously afforded him, for attaining this knowledge, a greater sin, than it ever will be possible for him, or even for the highest angel, to comprehend. It is not enough, in order to retain spiritual comfort, that a holy man study well the promises of the gospel : he must likewise study diligently the precepts of the law, in order to obey them f.
9. Believers procure for themselves the loss of comfort, by sitting down contented with their spiri- tual attainments. When a good man so far forgets himself, as to rest satisfied for a time, with his pre- sent degree of knowlege, or faith, or holiness, and to become remiss in his efforts to attain more and more of these ; when he begins and continues, to be so well pleased with his degree of knowledge, as to read and hear the gospel, with less relish and less diligence, than formerly ; to be so delighted with his measure of faith and experience, as neither to com- plain so much of his unbelief, nor to be so diligent and frequent in his actings of faith, as in times past ; and, to be so fond of his attainments in holiness, as to be less diligent than formerly, in pressing to- ward perfection ; he may assure himself, that he shall thereby lose the comfort of communion with
e The clearest and fullest exposition of the ten com- mandments, that I have yet seen, is that of Boston, in his Sermons on the Shorter Catechism.
f Psal. cxix. 92, 165.
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a holy and a jealous God. If he accustom himself for a season, not onlv, so to rest in his. religious at- tainments, as to he less eager in pursuing after higher degress of holiness ; but, to rest on them, or place his confidence in them ; he adopts hereby, the surest method of losing at once, the sight and the comfort of them g. In proportion as he trusts in his own knowledge, or faith, or holiness, or plea- sant frames, in the prospect of any duty, which he may be about to perform, instead of trusting only in Christ ; or, in proportion as he looks to them for comfort, instead of looking solely to Him ; he prefers them before him. He idolizes them : he makes a saviour and a comforter of them, instead of Jesus Christ ; or at least, he suffers them to share with Him, in that honour. He relies on grace received, and so trusteth in his own heart. This is one sure way, in which, he provokes the Lord to hide his gracious countenance from him, and to cover his evidences with a cloud in his anger h. Spiritual comforts, if they be rested on, shall, as effectually as earthly ones, keep a man from com- fortable communion with Christ. When the Lord Jesus vouchsafes to him, the comfort of spiritual attainments, it is not that he may live upon it ; but, that he may be incited and encouraged by it, to persevere in holy faith and evangelical obedi- ence. But if he, on the contrary, allow himself to be elated with his attainments or comforts, and, like Hezekiah, invite others to see his treasures ; then, it will be time for the Lord, to send the
s Ezek. xxxvi. 25. Psal. xxx. 6, 1. h Luke ix. 33, 34.
THEIR SPIRITUAL COMFORT. 101
messengers of his anger, to carry away from his view these idols, which steal away his heart from Him. When his heart is swelling with self-impor- tance, and self-confidence, all that is then poured on it, runs over into the gulf of self-conceit, and self-sufficiency. If he rely upon his own wisdom and strength, in the prospect, especially of difficult duties ; he must not think it strange, if he should soon become discouraged and disconsolate. When he presumes to rest on the acting of his faith, rather than upon the glorious Object of it, and to draw consolation from that, rather than from this ; he so far prefers the act before the Object, and becomes guilty of idolatry l. But, when he at length begins, in his practical judgment, habitually to prefer re- ceiving all his strength and comfort directly from Christ, to having them in and of himself, even if he might ; his consolation by Christ, will continue, and even abound k.
10. Christians deprive themselves of holy con- solation, by their indolence, in the exercise of graces, and performance of duties. We read in the Song of Solomon \ that the Church lost the comfort of a gracious visit from Christ, by her sluggishness ; which disposed her to neglect entertaining Him so kindly, as she ought, and as the kindness of his manifestation of himself, required. When any of the saints have, by " joy and peace in believing," and by " rejoicing in hope," found that, " in keeping his commandments, there is great reward f and yet, afterwards become slothful in the service
1 Psal. xvi. 4. k 2 Cor. i. 5. 1 Pet. i. 8. 1 Song- v. 2—6.
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of Christ, counting his yoke uneasy and his burden heavy ; " shall he not visit for these things ?v They need not wonder that they lose their sense of his favour, when they are conscious that they often pray for his grace, as if they prayed not ; when, by their criminal indifference, and the coldness of their petitions, they shew that they do not care much, whether these be granted or not. Were they duly concerned for the welfare of their souls, they would frequently refresh them, by exercising holy meditation and faith ; as they do their bodies, by receiving food, thrice or oftener in the day. Di- ligence in holy exercises and moral duties, is not only a debt to the Lord, but a privilege to believers themselves : and therefore by being slothful, they discover at once injustice and unkindness ; a con- tempt of the glorious Majesty of heaven, and a ne- glect of his redeeming mercy. When the Saviour draweth near, and they regard it not ; when He knocketh, and they open not ; it is indeed high time that, by withholding the comfort of his gracious visits, from them, he should chastise their negligence, and rouse them to diligence m. It is equitable, as well as reasonable, that the consequence of spiritual sloth should be, a loss of sensible consolation. x\ccordingly, in the administration of the covenant of grace, an intimate connexion is established, be- tween diligence in holy duties, and the fruition of spiritual comforts. The indolent Christian cannot retain tranquillity of mind". What heavenly con- solation must he lose, for instance, by his criminal
m Prov. x. 4. Heb. xi. 6. n Heb. vi. 11.
THEIR SPIRITUAL COMFORT. 103
inattention to the precious promises of God, and even to the daily dispensations of his holy provi- dence, to him ! If his love, which was once an as- scending flame, become a feeble spark ; if his peni- tential sorrow, which once, like Jordan, overflowed all its banks, become " like a brook in summer ;"' if his zeal, which formerly did eat him up, be devoured by leanness or declension ; if he who, in times past, could not " give sleep to his eyes nor slumber to his eyelids," till Jesus gave rest to his soul, can lie down securely, with contracted guilt in his conscience ; and if he, who formerly was diligent in spiritual exercise and holy obedi- ence, become remiss and regardless ; he thereby makes a wide breach, for the entrance of spiritual trouble °. It is indeed mercifully, as well as wise- ly, appointed, that when he becomes indolent, his comfort should decline ; in order that he may per- ceive in time, that he is in a languishing condi- tion, and may without delay, entreat the Lord Jesus to restore his soul. Besides, if the Lord did not, on such occasions, withdraw himself, the Christian would not prize his gracious presence highly, nor think it so comfortable, as it is. Be- liever, " be not then slothful in business ; but be fervent in spirit, serving the Lord p." See that, by grace received daily from the fulness of Christ, thy soul be vigorous and active in his holy service 9. Be always diligent, in attempting the exercise of grace, in using the means of grace, and in doing
° Prov. xix. 15. Hos. v. 15. p Rom. xii. 11,
9 Eccles. ix. 10.
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every good work, in the strength of promised grace. If persons linger on a journey, they are sometimes benighted ; if thou become slothful, in exercising thy graces, or in performing thy duties ; wonder not, if thou begin to walk in darkness. Be con- tinually on thy guard, then, against every appear- ance-of inward declension, and especially, against slothfulness in the exercise of direct confidence in Christ, and of secret prayer.
1 1. Believers suffer a diminution of their spiritual comfort, by having and entertaining, a low estima- tion of the counsels and cornforts of the Holy Spirit of Christ. When they allow themselves, for a sea- son, to entertain a light esteem of the counsels, or ordinances, or promises, or influences, or comforts, of the blessed Spirit ; when they receive these, but not gratefully, or keep them, but not diligently ; they thereby dishonour and grieve the Holy Spirit himself, who is the glorious Author of them. An earthly Sovereign would account himself dishon- oured, if his proclamations, or pardons, or favours, should not be entertained with high regard, especi- al iy bv those, who are not only the subjects of his dominion, but the objects of his favour. In like manner, if they, who are the subjects of the Spirit's gracious influences, and the objects of his peculiar favour, do not account his word their treasure, his promises their joy, his Sabbaths their delight, and his consolations, their felicity ; they so far treat Himself with indignity : and the more exalted and glorious, the adorable Spirit is, the more sinful, the indignity is, which is thereby offered him. Be- sides, if, in their practical judgment, they prefer
THEIR SPIRITUAL COMFORT. 105
mean and even sinful objects, before the great things of the Spirit ; such as, the wisdom and the maxims of the world, before His counsels; the comforts and the pleasures of the world, before His consolations; the riches and the honours of the world, before the honour of holy conformity to Him, and of intimate communion with him ; they do thereby, offer an infinite affront to his glorious Majesty. For, what greater dishonour can they reflect upon the holy and blessed Spirit, than prac- tically, to shew greater regard to a creature, to a vain creature, yea, to an enemy, than to Him ! Ah ! when a Christian's desire to the food of his soul, is almost gone ; when he appears, as if he had been surfeited with the gospel ; when Divine or- dinances, instead of being highly esteemed, are basely slighted by him ; and when his heart is more set upon his farm or merchandise, than upon seasons of communion with God in Christ ; he must not be surprised, if he should, for a season, be taught the worth of these inestimable blessings, by the want of them. Or when, by poring con- stantly upon the sins of his heart, and of his life, and by setting the demerit of these, as it were, in battle-array, against the merit of the great Re- deemer's consummate righteousness, he makes lit- tle account of the offers and promises of the bless- ed gospel ; he must blame none but himself, for his loss of comfort. O Christian, consider well these words of the apostle Paul: — " To be spirit- ually minded is life and peace r." Endeavour to at-
r Rom. viii. 6. e 2
106 HOW BELIEVERS LOSE
tain without delay, a more spiritual and clear dis- cernment of the things of the Spirit. Pray fre- quently and fervently, for more acquaintance with them, and for more complacency in them. Learn to form such a low estimate of the creature, as to expect nothing from it ; and such a high esteem of the Lord Jesus, as to expect all from Him : so shalt thou be exempted from those frequent, and galling disappointments, which cannot but render the life of a believer uncomfortable s. Wert thou to love thy redeeming God, so much, as habitually to come before Him in his ordinances, with delight in him, and to go away, with desire to him ; thou should st always retain the comfort of communion with him*.
12. True Christians deprive themselves of com- fort, by presuming to pray for things which are not suitable to their condition, and which, it would not be consistent with the scheme of their salvation, to grant them at present, nor indeed at any time. When they venture repeatedly to ask in prayer, something which the Lord seeth to be improper for them, and not necessary to subserve the wise purposes of his glory, in their sanctification ; " They ask, and receive not, because they ask amiss u." If, for instance, they pray that, as much grace might be given them at once, as would be sufficient for them all their life-time w ; if they per- emptorily ask sensible manifestations, great enlarge- ments, and high ecstasies of joy ; if they pray for any comfort whatever, without resolving to use dili-
s Psal. cxlvi. 5. * Psal. xxxvii. 4. and Ixxi. 21.
u James iv. 3. w John iv. 15.
5
THEIR SPIRITUAL COMFORT. 107
gently, all the other appointed means of attaining it ; if they entreat the removal of any affliction, be- fore they have been rightly exercised under it x ; and, if they pray absolutely for a certain measure^ of the good things of this life ; — the Lord will not, and indeed cannot, in mercy to them, grant such petitions. The consequence often is, that after having, it may be, waited long for answers without receiving any, they become discouraged and dis- consolate. Moreover, when they venture in prayer, to prescribe to the Lord, a way and a time of ap- pearing for their help ; and when the Lord, as he will surely do, refuseth to come for their salvation, in that particular way, and at that very time y ; they take occasion from that refusal, to yield to dis- quietude and discouragement ; or, when they ven- ture to propose the Lord's particular way of treat- ing some other believers, as the way in which, they desire that he would deal with them; and find that, they are not gratified likewise in this ; they, sometimes, begin to yield to discouraging and des- ponding thoughts. Thus, they presume to limit the holy One of Israel, who hath resolved to act as an infinite Sovereign, in his manner of bringing all his saints to glory. Believers, if they would retain spiritual consolation, would do well to consider, that it is only such petitions, as are for things un- necessary, and even hurtful to them, that the Lord refuseth to grant; that he never denieth any of them, without a sufficient reason, and that he some- times condescends to shew them the reason z ; that
x 2 Cor. xii. 8. y 2 Kings v. 11. z 2 Cor. xii. 8, 9-
108 HOW BELIEVERS LOSE
he never refuseth, but when they ask what is not good, or rather, what is not best for them, at the time referred to; and, that although they do not receive what they come for, yet he allows them, that which is sufficient to bear their charges in coming and going, and invites them to come again. They ought also to consider, that those are not the holi- est, nor the greatest of believers, whose sense is the most indulged. Believing Mary, is forbidden to touch Jesus ; and disbelieving Thomas, is com- manded to thrust his hand into his side. Christian, if thou wouldst, from time to time, be comforted with answers of peace to thy prayers, offer up to the Lord no unwarrantable desires ; no desires, but for things which are agreeable to his revealed will ; and no desires, but in the name of Christ, and by the help of the Spirit. Ask nothing, on purpose to consume it upon thy pleasures a. Regulate al- ways thy petitions, by the promises of the everlast- ing covenant ; which comprise all that is good for thee, in time and through eternity, and infinitely more than thou art able to ask or think b.
13. They procure for themselves, the loss of spi- ritual comfort, by yielding for a season, to such temptations, as urge them to attempt things in reli- gion, that are impracticable- When Satan per- ceives that he cannot persuade the Christian, espe- cially the young and unexperienced Christian, to live in the neglect of any known duty ; he, some- times, presses him vehemently, to a rash and quick performance of some difficult duty. He suggests
R James iv. 3. b Eph. iii. 20.
THEIR SPIRITUAL COMFORT. 109 to him, that the Lord is a hard Master j that he delighteth in requiring difficult duties, duties too, which must be performed speedily, and that, on the pain of incurring his infinite displeasure ; that, like a tyrannical ruler, who makes laws in order to en- snare his subjects, he commands duties which are oppressive, and doth it with unrelenting rigour ; and that, he requires them to be done with the ut- most degree of exactness, or else he will not accept them. Now, so far as a good man yields to this horrible temptation, he presumes to imagine, that the commandments of God are grievous, that the yoke of Christ is hard. Apprehending the Lord Jesus to be a rigorous Master, he, under the pre- valence of slavish fear e, performs even the easiest of his duties, without courage, without affection, and even with aversion. His comfort accordingly is destroyed, his heart is dejected, his hands are weakened.
Moreover, Satan sometimes urges him, to attempt the doing of several things at once, which he well knows is impossible. And the moment he yields to this temptation, his heart begins to be so divided, his thoughts to be so perplexed, and his attention to be so distracted, between a multiplicity of objects which crowd into his view, that he becomes inca- pable of performing any duty well. Endeavouring to grasp too much, he lets all slip. Whatever he tries to perform, he does it superficially and unsea- sonably. When he is called to perform one duty, he is, perhaps, addressing himself to another ; and,
e 1 John iv. 13.
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like Martha, he is i( careful and troubled about many things d." The great rule of every duty is this ; — " Whatsoever thy hand findeth to do, do it with thy might e ;" that is, c Let thy heart be wholly intent upon, and occupied with that one duty, while thou art performing it.' Indeed, it cannot otherwise be performed, either acceptably or comfortably.
The tempter also will, sometimes, instigate those of the saints, who are called to perform a greater variety of duties than others are, to continue longer than is requisite, in doing some one duty ; in order to put it out of their power, rightly to discharge some other, equally incumbent on them. He will press them, for instance, either to employ so much time in the worship of the family, and especially, in that of the closet, as to have no opportunity for some other duty equally necessary ; or to spend so much time, in some duty respecting their secular affairs, as to have almost no opportunity for those holy and necessary exercises. In proportion as a good man yields for a time, to this temptation ; it is easy to see that, he thereby deprives himself of that comfort of communion with a holy God, which is enjoyed only, in a conscientious and seasonable discharge of every known duty. Now, in order to prevent his falling into this destructive snare, he ought daily to trust, as well as to pray, that the Lord Jesus, who is given " for a leader to the people f," would according to his promise s, guide him continually to that which, in preference to
d Luke x. 41. e Eccles. ix. 10.
f Isa. lv. 4. g Isa. lviii. 1 1 .
THEIR SPIRITUAL COMFORT. Ill
every other, is his present duty. And when he discerns his present duty, he should resolutely, and in the faith of the promise, despatch that, and then proceed, in the same manner, to his next duty. Let him diligently perform every act of obedience, in its proper season ; and, that he may have oppor- tunity for every one, let him so redeem his time, as to spend no time in idleness, or in doing any thing but that which his conscience pronounces to be his present duty \
14. Believers forfeit the continuance of their spi- ritual comfort, by the commission of gross, and atrocious transgressions ; of such sins as are con- trary, not only to the light of Revelation, but even to the light of nature. By doing so, they rebel against, and " vex the Holy Spirit, so that he is turned," as it were, "to be their enemy, and to fight against them »." By such iniquities, they at the same time, wound and waste their own con- sciences. When a holy man presumes to resemble the men of this world so much, as to commit but one of the sins mentioned in 1 Cor. vi. 9, 10, or any other heinous iniquity ; he thereby pierces the Lord Jesus, grieves the Holy Spirit, inflicts a deep wound in his own conscience, and so procures for himself, the loss of holy consolation. We see5 in some of the penitential Psalms of David, that his adultery and murder, not only deprived him of sensible comfort ; but exposed him, and that for a long season, to Divine desertion, in respect even of quickening and purifying influences. We know
h Eph. v. 15, 16. » Isa. Ixiii. 10.
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also, that Peter's denial of his blessed Lord render- ed him, for a time, very disconsolate. If a good man, then, instigated either by corruption within, or by temptation from without, suffer himself not only to contemplate with desire, but actually to fall into, any of those enormities which, by one Apostle, are termed, " The works of the flesh V' and by an- other, " The pollutions of the world 1 ;" he exposes himself, in an uncommon degree, to the dreadful frowns of his heavenly Father : for such enormities, as they are directly opposite even to the light of nature, so they are most contrary to the influences of grace. The sin of a believer in falling into any one of them, is deeply aggravated from all his ma- nifold privileges, and more especially from this ; that he usually has more strength afforded him, against gross enormities, than even against sins which are more spiritual, and less obvious to his view. The means of being kept from falling into gross iniquities, which the Christian ought diligent- ly to use, are such as these : trust in Christ, at all times, for continual supplies of sanctifying grace ; prayer without ceasing, and without fainting ; watchfulness unto prayer, and against his spiritual enemies, with all perseverance ; and keeping a con- stant guard, more especially, against pride of heart, confidence in grace received, and the evil that is in the world.
15. Christians likewise destroy the peace and comfort of their minds, by open sins of any kind, which offend others around them, and cause many
k Gal. v. 19—21. 1 2 Pet. ii. 20.
THEIR SPIRITUAL COMFORT. I IB
of them to stumble. When any of the saints com- mit such sins as are exposed to the view of others, and thereby grieve, or offend, or stumble them ; the Lord is greatly dishonoured and displeased, and his Holy Spirit is so grieved, as to suspend for a time, his cheering influences from their souls. He, in this way, frequently imbitters those sins to his people, by which they have offended others, and have given them occasion to reproach his blessed religion, and to blaspheme his holy name. After David had sinned openly, in the matter of Uriah, Nathan said to him, " Because by this deed, thou hast given great occasion to the enemies of the Lord, to blaspheme, the child also that is born unto thee, shall surely diem,r' The Lord charged it, as a deeply aggravated sin, upon his ancient people, that, by the unholy and offensive behaviour of many of them, they occasioned " his holy name to be profaned among the heathen V If blasphemy is justly allowed to be a most atrocious crime ; doubt- less, it must be a heinous iniquity, especially in any of the children of God, to give occasion to it. When they at any time fall openly into dishonesty, or pride, or passion, or revenge, or unbecoming discourse, and especially into covetousness ; the enemies of the gospel, never fail to take special no- tice of it, and to take occasion from it, to become the more confirmed, in their inveterate prejudices against faith and holiness. These sins therefore do, as much as more enormous evils that are com- mitted in secret, procure for believers the loss of
m 2 Sam. xii. 14. n Ezek. xxxvl 20, 23. Rom. ii. 24,
114 HOW BELIEVERS LOSE
spiritual comfort. " For the iniquity of his co- vetousness," saith Jehovah, " was I wroth, and smote him: I hid me, and was wroth0." When, after spiritual enlargement, and communion with God in holy exercises, Christians become negli- gent in glorifying him by good works before men ; when, as soon as they have come down from the mount, they, like Moses, break the tables of the holy law; such ungrateful and inconsistent beha- viour as this, often provokes their heavenly Father to chasten them, by the infliction of inward, as well as of outward trouble. By presuming to sin open- ly, they not only offend and grieve the Holy Spi- rit, but trouble and discourage other saints around them ; and therefore it is proper, that they them- selves should feel spiritual trouble, and should know by their own bitter experience, " That it is an evil thing and bitter, that they have forsaken the Lord their God p."
16. Lastly, Believers procure for themselves the loss of holy comfort, by relapsing often into the same sin. What sin soever it be, and how strong soever the temptation to it be ; the repeated, and especially, the frequent commission of it, will pro- voke the Holy Spirit, to withhold his consoling influences from the backsliding Christian. This will more especially be the case, if, under the pre- valence of corruption, and the power of temptation, he suffer himself to resemble so much the secure hypocrite, as to take the smallest encouragement from the riches of redeeming grace in Christ, to
0 Isa. lvii. 17- p Jer. ii. 19.
THEIR SPIRITUAL COMFORT. 115
repeat the same offence. By his daring to do so, he " maketh Christ the minister of sin q :" he practically represents the holy Jesus and his great salvation, as leaving him still under the dominion of sin, yea, as affording him encouragement to practise iniquity. Besides, by relapsing often into the same transgression, the Christian practically declares, that he still loves, and has pleasure in that sin. Now, by loving that which is inexpres- sibly hateful, and which the Lord hateth with in- finite abhorrence ; and by counting that pleasant to his taste, which is of all things the most bitter, and which tendered to the Saviour's lips, the vine- gar and gall ; the believer renders it indispensably necessary, that the sweet and holy consolations of the Spirit, be suspended from him ; in order that, he may be made to see, that his iniquity is most hateful, and to experience, that it is most bitter.
Moreover, the repetition of a transgression lieightens the crime. As, in figures, the addition of one figure, makes the number ten times greater ; so the Christian's repetition of the same sin, of a sin which he has often confessed, lamented, and resolved against; renders it heinous in a tenfold degree, and calls aloud for paternal chastisement. In such a case, he must be taught, not only by the anguish of the Redeemer's soul, in the garden and on the cross, but by the trouble of his own spirit, that sin is of all evils the greatest ; and that his having fallen again and again, into the same offence, after he had received the forgiveness of
? Gal. ii. 1?.
116 HOW BELIEVEliS LOSE
sins, renders his sin exceeding sinful r. And if, after he has, for his disobedience, been chastened with outward affliction, he, nevertheless, turns again to the same offence ; this will, if infinite mercy prevent it not, inevitably expose him to in- ward distress, which is inexpressibly more dread- ful and intolerable. Ah ! when a man, who hath believed through grace, presumes to cast a pro- pitious eye upon some easily besetting sin, and secretly to say, " Is it not a little one ? and my soul shall live ;" he is not aware, how effectually, he thereby robs his soul of holy comfort. If, after having often complained to the Lord, of his unbe- lief, pride, self-confidence, deadness, frowardness, censoriousness, and other evils ; he still is ready, on almost every occasion, to gratify, if not to ex- cuse and vindicate them ; does he not hereby re- semble the hypocrite ? and is it not proper, that he should for a season, be deprived of the comfort of seeing, that he is a sincere believer ; and also, that he should be left under the prevalence of perplex- ing fears, that he has hitherto been, and at present is, but a hypocrite ? I do not say, that a man's re- lapsing for a time, again and again into the same transgression, proves him to be a hypocrite ; for God hath nowhere promised such a degree of strength, to his people, during their state of imper- fection, as will set them beyond the possibility of relapsing for a season, into the same offence 8 : but I affirm, that a true Christian's doing so, makes him appear very like a hypocrite, obscures his evidences
r Ezra ix. 13, 14. Mai. ii. 13. 8 Prov. xxiv. 16.
THEIR SPIRITUAL COMFORT. 117
of sincerity, renders his condition inexpressibly dreadful, and exposes him to a very severe chastise- ment. Believer, if this be thy present condition, O apply, and without delay plead, this gracious promise, " I will heal their backsliding, I will love them freely * ;" and, in the faith of it, watch and strive with holy resolution, especially against " the sin which doth so easily beset thee." Know, that thy redeeming God hath made an unalterable, an eternal separation, between the love of sin, and the joy of salvation. O endeavour diligently, to be- come eminent, especially in that grace, which is more immediately the opposite of thy constitutional sin. Wouldst thou wish to keep down doubts and fears, and to keep up faith and comfort ? Shun, O shun every occasion, and every appearance, espe- cially of that sin u. Be persuaded that, the plea- sure of overcoming, even the most easily besetting sin, is inconceivably greater, than the pleasure of committing it.
FftOM the foregoing particulars, the disconsolate believer may plainly see, that he has none to blame but himself, for his loss of holy consolation. When he is bewailing his want of peaceful tranquillity, or of holy joy, he must complain of none but himself. It is he himself that takes, and even forces away, his own comfort : for, by his aggravated sins, he hath rendered it necessary, that the Lord should hide his face from him. Indeed, he never sins against God, without sinning, at the same time^
t Hos. xiv. 4. ' u 1 Thess. v. 22,
118 REFLECTIONS,
against his own soul. We read in the Scriptures, That we must forgive our enemies, but never in express terms, That we must forgive — our friends. The iniquities of GocTs own people, are the most provoking to him : and though he hath forgiven them all, as to the guilt of eternal wrath ; yet, as in the case of Moses, he may refuse to forgive some of them, in respect of the guilt of paternal anger. The iniquity of others, " is marked before him ;" but " the sin of Judah, is written with a pen of iron, and with the point of a diamond w.w The friends of Christ, then, must be ever on their guard against sin, especially against wilful sin. Sinning wifully, will assuredly weaken their hands, and bring trouble into their consciences.
Does a good man forfeit his holy comfort, by making his graces, or performances, or lively frames, his ground of right to trust in Jesus for salvation ? He should hence learn the need that he has, to be daily exercising himself in mortifying the legal spirit, which remains in him. It is this, that prompts him to make his graces and duties, his warrant to renew his actings of trust in the Saviour ; and thereby, to forfeit the comfort of his soul. Next to unbelief itself, his legal temper, is, perhaps, the worst enemy of his pure consolation. It is a secret and subtle foe, that seems to intend him a kindness; whilst it is always putting him, upon seeking for some good qualifications in himself, on the ground of which, he may trust that God loveth him, and that Christ saveth him. Let him, there-
w Jer. xvii. 1.
REFLECTIONS. 119
fore, if he would retain spiritual comfort, be dili- gent in mortifying his self-righteous spirit ; and know that, the way to conquer and destroy it, is, by faith, to bring daily into his conscience a better hope, from a better righteousness than that of the law. All the spiritual distress of the exercised Christian, may be traced to a legal spirit in him. He seldom wants comfort, but by looking less or more to his own righteousness, instead of looking off, to the consummate righteousness of Jesus Christ x. Believer, it is not sufficient, in order to maintain spiritual comfort, that thou dost not rely on thy graces and performances, for a title to
x The Author of an excellent Sermon, in pointing- out some of the injuries which believers sustain, by the prevalence of the legal temper, expresses himself thus: — ' It spoils them of their comfort, and brings a damp of sorrow and dejection, over their spirits. None have such ground of comfort as believers ; and did they know how to improve their privilege : did they live daily in the faith of the gospel, and in the comforts of their new state, they would be the most cheerful persons in the world : but the prevalence of this temper, like a moth, secretly worms out the very life of their comfort, and throws them into the depths of despondency. What comfort can they have, in the duties of religion, when they seek it from themselves, and from their duties ? What com- fort can they have, either in duty, or out of duty, in the absence of their God ?'
f It robs them of their peace. As all true and solid peace is built upon justification by the blood of Christ, so, it can only be maintained by the daily exercise of faith in this comfortable doctrine. " Being justified by faith, we have peace with God, through our Lord Jesus Christ." Rom. v. 1, But so far as the legal temper pre- vails, their peace is set upon another foundation ; is built upon their enlargements in duty, their frames, and at- tainments in religion ; and therefore must be unstable as water.' The Evangelical Preacher, vol. iii. p. 199«
120 REFLECTIONS,
eternal life. Thou must not presume to rely on them, for even so much as a right to trust in Christ : thou must not make them, the smallest part of thy warrant, to renew thy exercise of confidence in him. Again : Do believers lose their holy consolation, by living upon their comfort, rather than upon the holy Comforter himself, and by loving the former, as much as, or more than, the latter ? They may hence perceive that, it is sinful and very displeas- ing to the Lord, to rely upon the comfort already given them, or to love consolation in the streams, more than, or even as much as, comfort in the foun- tain. He taketh away sensible comfort from them, because they have loved it inordinately, or loved it too much ; and because he would teach them effec- tually, the necessity of loving the adorable Com- forter himself, more than all the sweet consolation, which they have received from him. They must not expect, that " the God of all comfort,1' will suffer them to let their love run waste upon their pleasant feelings. He will elevate it all to himself. Because he loveth them, he will so chasten them, as to teach them to love himself supremely, and to live upon himself, in the absence of sensible delights. He will teach them to love him, more for that boundless ocean which is in himself, than for the few drops which he hath shed upon them ; more for his own infinite benignity, than for the grace or comfort, which he hath communicated to them. He will thereby, at the same time, shew them, how weak their love of him is, when they love him chiefly for the comfort which they have received from him ; and how weak their faith is, when they
REFLECTIONS. 121
live upon the streams, rather than upon the over- flowing fountain of consolation.
Further: Do believers, by their aggravated offen- ces, provoke the Lord at any time, so to hide his face from them, as to leave them in the dark, re- specting the truth of grace in their hearts ? It fol- lows that, though grace is always in the heart of a holy man, yet he is not always able to discern it there. His heart is always the seat of the princi- ples and habits of grace ; and yet, he doth not con- tinually enjoy the comfort of perceiving them. The figures of a sun-dial, continue to be plainly marked upon it ; and yet we cannot see by it, what hour of the day it is, unless_the sun shine upon it. It is only, when graces are in exercise^ and when the glorious Sun of righteousness shineth upon them, that they can be seen. Let not, then, any of the saints conclude, that they never had, and that they now have not, a well-grounded assurance of their being in a state^ of grace ; because doubts of the truth of grace in them, do sometimes arise in their minds. Their assurance of personal interest in Christ, is well-grounded and true, though it is far from being perfect. Their graces themselves are imperfect, and therefore that assurance of sense, which arises from the perception of them, must be imperfect likewise. Such believers, as resolve never to rejoice, till they attain perfect assurance, must resolve never to rejoice, while they are in this world. They should consider that, there are many degrees of real certainty, below a perfect degree of it ; and that, they injure themselves much, when they call
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their state of grace into question, as often as they do not perceive clearly their habits of grace.
Once more : Is it only by sinning against the high and holy One, that believers lose the comfort of communion with him ? They may hence disco- ver, what reason they have to abhor 9 and with holy detestation, to turn from all manner of sin. Their iniquity has not only pierced the incarnate Re- deemer, and grieved the Holy Spirit ; but it pierces themselves through with many sorrows. It is the worst enemy of their souls. It incessantly strives to rob them of their purest and sweetest joys. Let them therefore without ceasing, strive against the motions, and mortify the members, of the body of sin that dwelleth in them. If they allow, even for a moment, sin to dwell at ease in them ; it will assuredly deprive them of their holy tranquillity.
CHAPTER IV.
OF THE GRIEVOUS CONSEQUENCES, OF THE CHRIS- TIAN'S HAVING^ LOST HIS SPIRITUAL CONSOLA. TION.
By withholding spiritual consolation from the souls of any of his people, the Lord, in proportion as he doth it, is represented in the Scriptures, as forsak- ing or deserting them. His forsaking of them, in respect of comforting influences, either in a less or greater degree, is the same as, his withdrawing of the sensible influences and tokens of his special fa- vour from their souls ; or, as it is often expressed in
7
SPIRITUAL CONSOLATION. 123
the Scripture, his hiding of his face from them. When he so forsaketh them, or so hideth the light of his gracious countenance from them, as to sus- pend, in any measure, his influences of comfort from their souls ; they lose, in the same measure, that consoling sense of his special favour and love to them, which hitherto they usually enjoyed. The meaning of God's hiding of his face from believers, may, in some degree, be understood from the op- posite phrases, of his " causing his face to shine upon them," and, his " lifting up the light of his countenance upon them." These phrases appear to carry in them, an allusion to the shining forth of the ShechhuiJi, in the ancient Tabernacle and Temple; that is, of the glorious lustre, which dwelt in the cloud, as the visible token of Jehovah's favour to the Israelites, and of that gracious pre- sence with them, which he was pleased, on some solemn occasions, peculiarly to manifest. There may also be in them, an allusion to the pleasant ap- pearance of the countenance of a friend, in a supe- rior station of life, when he converses familiarly with an inferior, whom he regards with peculiar favour. Accordingly Job, when mentioning the regard shewn him by his attendants, says, " If I laughed on them, or, jested with them, they be- lieved it not, and the light of my countenance they cast not down * (* as if he had said, 4 They were, on an occasion so agreeable to them, solicitous to do nothing that would so displease me, as to make me frown on them.' And when the Israelitish Church in captivity, prayed to be restored to her
x Job xxix. 24.
124 CONSEQUENCES OF LOSING former freedom, she said, " Cause thy face to shine, and we shall be saved y ;" that is, ' Restore us to our former prosperity, and thereby manifest to us thy mercy and thy favour.'' On the other hand, God is said in Scripture, to hide his face from his children, or, not to cause his countenance to shine upon them ; when, as a mark of his paternal displeasure with their evil conduct, he suspendeth for a season, the wonted influences and tokens of his favour, from their souls. Such forsaking, there- fore, or suspension of spiritual comfort, though sometimes intended as a trial of their graces ; yet, is oftener designed by their heavenly Father, as a grievous chastisement for their sins.
Now, the consequences of their loss of spiritual consolation, are especially the following :
1. Trouble and sorrow of spirit, are conse- quences of it. " Thou didst hide thy face," saith David, " and I was troubled ** And when he was driven from the Sanctuary of Jehovah, in which the visible symbol of his favour was placed, and where the manifestations of his favour were en- joyed ; the soul of that holy man, was cast down and disquieted in him a. Indeed, when a saint hath, especially by his own aggravated folly, lost the sense of his peace with God, he cannot but be troubled ; and when he hath forfeited the sense of his joy in God, through the Lord Jesus Christ, he cannot but be sorrowful. " In the favour of God is life*" When, therefore, a holy man loses his perception of that favour ; " the sorrows of death,
y Psal. Jxxx. 3. z Psal. xxx. 7.
» Psal. xlii. 5, 6. b Psal. xxx. 5.
SPIRITUAL CONSOLATION. 125
will more or less compass him, and the pains of hell, will get hold upon him : he shall find trouble and sorrow c." And the more he is insensibly up- held, by sustaining and quickening influences ; the more troubled and grieved, will he commonly be, for his loss of comforting influences. A prevailing persuasion of the favour of God in Christ, and of acceptance with him, is the ordinary attainment of the saints in this world. " The Lord will speak peace unto his people, and to his saints d." But when a saint forfeits the light of God's gracious countenance, and of holy comfort ; he ordinarily at such a time, loses all sight of his evidences of grace : and when he cannot discern in himself, the smallest evidence of grace, or of his being an object of Divine favour, he cannot fail to be deeply de- jected, and troubled in spirit. The sensible de- parture of a good and gracious God, from the holy soul, is, like the departure of the soul from the body, — painful and dreadful. In other losses, some- thing still remains that is comfortable : when a be- liever loses his earthly friends, he hath still a hea- venly Friend and Father, who is unchanging in his good-will to him, and to whom, he may always look for comfort : but, when this gracious, this match- less Friend himself, is apprehended to be lost, how perplexing, how grievous, how overwhelming is the loss ! The heaviest of other losses is light, is tole- rable, in comparison of this e. No wonder if, in such a condition, the Christian take up Jeremiah's mournful complaint, " When I would comfort my-
c Psal. cxvi. 3. d Psal. lxxxv. 8. e Prcr. xviii. 14.
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self against sorrow, my heart is faint in me f." To lose the perception of the Saviour's love to him, is exceedingly distressing to a holy man. As all the candles in the world, cannot make it day, when the sun is set ; so all the comforts in the universe can- not cheer the heart of such a man, in the absence of the Sun of righteousness. A holy soul, is like the flower that opens and shuts with the sun : if the Saviour shine upon it, it opens; but, if He withdraw the cheering light of his countenance, it closes itself and droops. It is, however, a comfort not to be forgotten, that when the Lord Jesus leaves a believing soul, he forsakes it not wholly ; but al- ways leaves something behind him in it, which makes it long for his return. Were he to desert it wholly, it would cease to long for him.
2. Piercing convictions, and frightful viezvs, of their innumerable sins, in their heinousness and de- merit, usually accompany this trouble of mind. In the darkness of night, fire is more easily seen at a distance, than in the light of day. When a holy man has lost the light of comfort, and is walking in darkness, he has usually a more clear and dis- quieting sight of his great transgressions, than when he is walking in the light of consolation. The sin of his nature, and the transgressions of his life, are, in their deep malignity, and dreadful demerit, then set in order before his eyes. The painful recollec- tion of them, with their manifold aggravations, is revived in his mind ; and they appear more horrible in his view, than ever they did before. They are
f Jer. viii. 18.
SPIRITUAL CONSOLATION. 127
brought afresh to his painful remembrance, as if they had been committed but yesterday. Being set in array before him, each of them gives to his disconsolate spirit, anew, and a deep wound; which increases the smart of his former wounds, and makes them bleed afresh. They present themselves to his troubled mind, with all their aggravations ; as having been committed against God and Christ, against redeeming love and grace, against the law and the gospel, against mercies and judgments, against the warnings of conscience and the motions of the Holy Spirit, and against the patience and forbearance of that gracious God, who hath so loved him, as to give his only begotten Son, to die for him. Holy Job, when in such a condition, said^ " Thou writest bitter things against me, and makest me to possess the iniquities of my youth s.w And David, " My sin is ever before me. Against thee, thee only, have I sinned, and done this evil in thy sight h." " Mine iniquities have taken hold upon me, so that I am not able to look up : they are more than the hairs of mine head ; therefore my heart faileth me ».w Thus the backsliding believer, is sent back again to mount Sinai, where he finds the devouring flames of the fiery law, flashing in his face. His convictions now are deeper, and his seorchings hotter, than perhaps they ever were be- fore. The Lord permitteth the tremendous curse of the violated law, to re-enter his conscience ; and thereby He shews him, the awful demerit of his in- numerable offences k. Perceiving that, he hath
S Job. xiii. 26. h Psal. li. 3, 4.
1 Psal. zl 12. fe Rom. v. 20.
128 CONSEQUENCES OF LOSING
sinned in the midst of evangelical light, of frequent checks of conscience, of manifold mercies, enjoy- ments, enlargements, and experiences ; he begins, it may be, to dread, that he may have committed even the unpardonable sin. A sense of the horrible malignity, and dreadful demerit of his transgres- sions, strikes a deep impression on his soul, and makes his heart to tremble. His conscience up- braids him with his criminal folly, and his base in- gratitude, in sinning against his gracious God and Saviour. Hence, cutting reflections, self-condemn- ing and galling thoughts, often disquiet his mind K He can now think almost of nothing, but the awful majesty, sovereignty, holiness, justice, and ven- geance of the Lord. " He remembers God and is troubled m." His spirit is troubled, yea, over- whelmed, when he reflects that he hath provoked the just, the omnipotent,, the great and terrible God, to appear as an enemy against him. Or, if he think at all of the mercy of God, he will be dis- posed to argue thus: ' Surely, if my transgressions had not been peculiarly heinous, or, if I had so much as a single spark of grace in me ; an infinitely merciful God would not have thus forsaken me.1 Ah ! sin, committed against the high and holy Ma- jesty of heaven, is a strange, a horrible thing ! If the Lord should, at once, discover fully to the ex- ercised Christian, all the hideousness of this infernal monster, the discovery would be utterly intolerable to him.
3. A distressing apprehension, that some over-
1 Psal. lxxiii. 21, 22. m Psal. Ixxvii. 3,
SPIRITUAL CONSOLATION. 129
whelming judgment will suddenly be inflicted upon them, because of their great offences, is often a con- sequence of their loss of spiritual comfort. Heman apprehended that such judgments were to come upon him, as would cut him offn. The disconso- late Christian, under a deep sense of accumulated guilt, is frequently struck with fear, that an of- fended God will inflict upon him, some sudden and terrible punishment. A filial and holy fear of Di- vine judgments, arising from the consideration of the great evil of sin, and of Jehovah's infinite right- eousness, and abhorrence of iniquity, as well as of his tremendous wrath revealed against it ; is, indeed, lawful, and should at all times be exercised by the saints. " O Lord, I have heard thy speech, " says Habakkuk, " and was afraid °." And David, " Thou puttest away all the wicked of the earth like dross : therefore I love thy testimonies. My flesh trembleth for fear of thee ; and I am afraid of thy judgments p." But, when a holy man has deprived himself of comfort, he commonly yields to a slavish and excessive, dread of the judgments of God. When he hears, that a thousand have fallen at his right hand, and ten thousand at his left, he trembles like a leaf of the forest. In such a condition, he is disposed to indulge a disquieting, distracting, and tormenting fear; a fear, which unsettles his mind, suspends his exercise of faith, disturbs his peace,, destroys his hope, and instigates him to impatience, and to the use of unlawful means, in order to es- cape the danger that threatens him. A fear of
n Psal. lxxxviii. 5. ° Hab. iii. 2.
p Psal. cxix. 119, 120,
v 2
130 CONSEQUENCES OF LOSING
this kind is very sinful, as well as unbecoming, in a true Christian : it alienates his heart from the Lord, and disqualifies him for the spiritual per- formance of his duty. Since he is walking in dark- ness, a thousand imaginary fears, disquiet and per- plex his soul. He is now readier than formerly, to be imposed upon by imaginary dangers, and to be " in great fear, where no fear is q." Although the Lord hath promised to him, that M no real evil shall befall him r ;" that no affliction shall ever come upon him, but what will issue from the great- est love, and terminate in the greatest good, to him ; yet he can almost think of nothing, but of imminent danger on every side : and his groundless and gloomy fears of it, render him inexpressibly uneasy. Such fears, are so many galling fetters to his imprisoned soul ; and when he would at any time, try to shake them off, his quick sense of total inability, discourages him. From this, they take occasion to become still more oppressive to him. Hence is that mournful expression of Job ; " If I say, I will forget my complaint, I will leave off my heaviness, and comfort myself ; I am afraid of all my sorrows, I know that thou wilt not hold me in- nocent s.""
4. Great uncertainty of mind, about their 'present and their future state, is usually a consequence of the suspension of spiritual consolation from their souls. Now that the Christian is walking in dark- ness, he cannot as formerly, see, either his war- rant to trust as a sinner, in Christ, for salvation
i Psal. liii. 5. r Psal. xci. 10. s Job ix. 27, 28.
SPIRITUAL CONSOLATION. 131
to himself in particular ; or, any good evidence of his having ever yet trusted in him. Having lost the light of God's gracious countenance, and of holy comfort, he has consequently, and in the same proportion, lost sight of his vital union with the Saviour, and of his personal interest in His righte- ousness and salvation. Hence great and sad doubts, what will become of him for the future, frequently disquiet his mind. " He who walketh in this darkness, knoweth not whither he goetht." Un- belief prevaileth so much against him, that he often questions, whether Jesus Christ can, or will, save such a great sinner as he is, and whether God will have mercy upon him, or not. He is in perplex- ing and painful uncertainty, what the great and terrible God may be about to do with him, when he is to depart hence ; and he often suspects the worst ; yea, his doubts may be suffered to prevail so much, as to make him conclude that, the Lord will be favourable to him no more. Thus Asaph, in a similar case, expresseth himself ; " Will the Lord cast off for ever ? and will he be favourable no more ? is his mercy clean gone for ever ? doth his promise fail for evermore ? hath God forgotten to be gracious ? hath he in anger shut up his ten- der mercies u ?" And the Israelitish Church, in her captivity, saith, " My strength and my hope are perished from the Lord w." When the holy soul is in darkness, it will often argue thus : 6 The Lord hath departeth from me, and, it may be, he will never return to me. Oh ! what will become
1 John. xii. $5. u Psal. lxxvii. 7, 8, 9- w Lam. iii. 18.
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of me, if I am never to enjoy communion with Him any more ! What if I shall have my portion, through all eternity, with hypocrites and unbeliev- ers, in the place of torment ! I have now, no cheer- ing light, no enlivening hope, and, perhaps, I am soon to be cast into outer darkness." The Chris- tian, in this perplexing condition, hath, indeed, some lucid intervals, now and then ; but, as one express- es it, They are like the small breathings, and re- freshments, of a person who is newly taken off the Rack, and is about to be carried to the Rack again. If it is accounted a bitter ingredient in the cup of outward affliction, to be kept in suspense concern- ing any object, which is deemed necessary and im- portant to our temporal welfare; how distressing must it be to the spirit of a holy man, to be held in suspense between hope and fear, respecting ob- jects, which are absolutely requisite, and infinitely important, to his eternal felicity ! As a natural man cannot be at ease, without natural accommodations, or the possession of such things, as are adapted to the comfort of natural life ; so, a spiritual man cannot he quieted, without the enjoyment of spi- ritual blessings. The possession of ten thousand worlds, could not afford him the smallest ease. Nothing, but the faith of redeeming love to him, the view of his personal interest in the Redeemer, and the hope of his eternal enjoyment of God, can put his soul to rest. Were he but to know that he is to be glorified together with Christ, and in due time to enter into His joy ; he should soon come forth to the light of consolation.
5. Another consequence of their having provok-
SPIRITUAL CONSOLATION. 133
ed their heavenly Father, to withhold comfort from them, is, their uttering of heartless and useless complaints. " Even to-day," saith Job, " is my complaint bitter: my stroke is heavier than my groaning V And Asaph^ " I complained, and my spirit was overwhelmed7." Some believers, after they have lost their wonted consolation, are not at first, deeply sensible of the greatness of their loss; and therefore, though they mention with sor- row their want of former comfort, yet their sor- row is far from being very deep. Their hearts are indeed, affected by their loss; but they are not so deeply afflicted by it, as bitterly to bewail the sins which have procured it. They fill the ears of some of their Christian friends, with lamentable accounts of their doleful condition ; but at the same time, they utter almost nothing but complaints of that which they themselves are suffering. They do not humble themselves deeply, before the of- fended Majesty of heaven ; nor do they, by faith, prayer, and holy circumspection, strive to recover that which they have lost. They are, like Issachar, couching down under their burdens ; or, they may be compared to a diseased man, who frequent ly bemoans himself, but does not seek to free him- self from his distemper. Sometimes, they are very peevish, and obstinate; and they seem to take a pleasure, in complaining of the trouble which they endure. But, they are not aware that, by indulg- ing a temper of this kind, they render it necessary, that their wound should yet be deeper, and that they
x Job xxiii. 2. f Psal. lxxvii. 3.
2
134 CONSEQUENCES OF LOSING
should yet have more reason to complain, before comfort be restored to them. David when he was under a sense of guilt, and of paternal displeasure; doubtless, felt his loss of holy comfort ; but yet, he did not strive, ingenuously to confess and bewail his iniquities, and fervently to supplicate for spi- ritual consolation; until, " day and night, the hand of God was so heavy upon him, that his moisture was turned into the drought of summer z." They think too, that they can never complain enough ; that their condition is inexpressibly mise- rable ; as that of Job when he exclaimed, " Oh, that my grief were thoroughly weighed, and my calamity laid in the balances together ! For now it would be heavier than the sand of the sea : there- fore my words are swallowed up a." But such thoughts and expressions as these, are very unbe- coming in the true believer ; who has, in every condition, a compassionate Saviour to trust in, a consummate righteousness to rely on, and promises of grace and glory to apply and plead. The ex- ercise of faith is certainly intermitted, when he can allow himself, to utter such clamours. He un- doubtedly, at that time, forgets the infinite free- ness, suitableness, fulness, and sufficiency, of the grace which is in Christ Jesus. Besides, he thereby shews plainly, that his grief and fear are, after all, far from being great. When sorrow and fear are shallow or superficial, they are usually clamorous ; but when they are great and deep, they are com- monly silent : they are so great, that they cannot
Psal. xxxii. S, 4. a Job. vi. 2, 3.
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be expressed b ; and, therefore, like the waters of a large and deep river, they move silently. So long as the dejected Christian is able to complain, me- thinks, instead of complaining to others around him, only of an absent God and Saviour c; he should complain of himself rather, and should com- plain of himself chiefly to the Lord, who only can relieve him.
6. A deep and painful sense of God's paternal anger, is also a consequence, and a concomitant thereof. Though believers are, in their justifica- tion, so entirely delivered from condemnation to vindictive and eternal wrath, as to be no longer exposed to wrath of that kind d ; yet, by sinning (which after their justification they do) against the Lord, not as their avenging Judge, but as their gracious God and Father, they incur the guilt of fatherly anger. By the fatherly anger of God, is meant, his holy and righteous displeasure with his disobedient children, which is manifested by his infliction of chastisement upon them. In this man- ner, the Lord was angry with Moses e, and with his ancient Church, the members of which, expos- tulate with him thus : " O God, why hast thou cast us off for ever ? why doth thine anger smoke againt the sheep of thy pasture f ?" When the Lord is so displeased with any of his children, as to with- draw from them, the sense of his special favour, he commonly, at the same time, impresseth on their souls in place of it, a sense of his paternal anger. Instead of cheering them, with that de-
b Psal. Ixxvii. 4. e Lam. iii. 39. d Isa. liv. 9- e Deut. i. 37. f Psal. lxxiv. 1.
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lightful sense of his redeeming love to them, which they formerly enjoyed ; he fixeth deep in their souls, a painful feeling of his being angry with them. " For the iniquity of his covetousness," saith Jehovah, " was I wroth, and smote him : I hid me, and was wroth g." When the Lord is wroth with any of his people for their iniquities he will not only hide his face from them, or de- prive them of the cheering sense of his favour ; but he will smite them likewise : and this he will do, not only by some external stroke of his rod, on their bodies or estates ; but, sometimes, by an in- ternal and deep impression of his anger, on their souls. And if depriving them of the cheering sense of God's favour, is connected with the feeling of his hot displeasure, an inexpressibly bitter and griev- ous conflict in their souls, must ensue. Therefore hath the Lord said, " I will not contend for ever, neither will I be always wroth : for the spirit should fail before me, and the souls which I have made h." When God is wroth with his children, he makes them feel his displeasure ; either, by frowning so upon them, that they shall for a season, discern almost nothing in his countenance, but a continued, and a dreadful frown ; or, by " cover- ing them with a cloud in his anger * ;" or, by seem- ing " to be angry even with their prayer k," to shut it out l, and to " cover himself with a cloud, that it cannot pass through m ;" or, by leaving their souls to languish, under the prevalence of unbelief,
e Isa. Ivii. 17. h Isa. lvii. 16. * Lam. ii. 1.
* Psal. lxxx. 4. ' Lam. iii. 8. m Lam. iii. 44.
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discouragement, and dread ; or, by laying sore and long affliction, upon their bodies, and rendering all the means, which they employ for the removal of it, unavailing; or, in a word, by threatening to destroy at once, all their external comforts. In- deed, when the Lord impresseth on their spirits, a deep and fixed sense of his anger, no creature can afford to them the smallest consolation. In vain, will they seek for ease to their oppressed souls, in business, or amusements, or gay company. Friends may, indeed, mourn with them ; but, as one ex- presses it, s they cannot wipe away their tears.1 — Nor can they, then, find relief, even in the ordi- nances of God. Every threatening of his holy law, appears as an arrow aimed at their heart. Every promise of his blessed gospel, however full of con- solation to others, seems empty to them. Every offer of a Saviour, and of his great salvation, how- ever unlimited, appears to be directed to other sin- ners, and not to them. The Lord himself seem- eth to them, as if he were taking no notice of their distress, yea, as if he were an enemy to their souls. We -are not to wonder then, if, in such a case, they fool overwhelming trouble and anguish of spirit n.
Indeed, it is because the Lord still loveth them, and resolveth to save them ; that, when he sees them running on to sin and misery, his paternal anger thus overtakes them, in order to stop, and bring them back again, to the comfort of holy con- formity to the image of his Son Jesus Christ.
7. A most distressing sense even of the vindictive
n Job. xix. 6, 8. Psal. xxxviii. 2, 8..
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wrath of God, is, sometimes, a consequence of their loss of comfort. True believers indeed, can never be cast into hell ; but the Lord may, as it were, cast hell into them. Some of them, accordingly, when God hath hid his face from them, have been permitted, rashly and falsely to conclude that, be- cause they cannot see him now, they never saw him ; that, because they cannot perceive their evi- dences of grace now, they never had true grace ; that, as they never had true grace formerly, they have no saving grace now ; and that, the anger of God which they now feel, is not his fatherly dis- pleasure, but his vindictive wrath o. Thus they unjustly, as well as rashly, conclude that what they now feel, is an impression of revenging wrath. It is of this wrath, that Heman seems to complain, when he saith, " Thy wrath lieth hard upon me : Thy fierce wrath goeth over me p." In like manner, one of the prophets saith, " I have eaten ashes like bread, and mingled my drink with weeping ; because of thine indignation, and thy wrath a." The sense of vindictive wrath, is much more dole- ful, and intolerable, than even that of paternal an- ger : and therefore the Psalmist prays that, if he must be chastened, that greatest of all chastise- ments, may not be inflicted upon him : " O Lord, rebuke me not in thy wrath ; neither chasten me in thy hot displeasure r." He prayeth not merely, that the Lord may not punish him in vindictive wrath ; but, that he may not so chasten him, as to
0 Psal. lxxxviii. 14. p Psal. lxxxviii. 7, 16.
* Psal. cii. 9, 10. r Psal. xxxviii. 1.
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lay him under an overwhelming impression of that intolerable wrath.
When the soul of a holy man is, for a season, under that direful impression, he can see nothing, feel nothing, but consuming wrath. Conscious as he is, that he deserveth the fierceness of eternal wrath, he is filled with dreadful apprehensions, that the hand which presseth him sore, is the hand, not of a merciful Father, but of an avenging Judge ; casting him down, as a condemned criminal, into a deep and horrible dungeon. Heman, under a sense of that wrath, complains to the Lord thus ; " Thou hast laid me in the lowest pit, in darkness, in the deeps s." When a saint is under terrible impressions of Jehovah's infinite wrath, he cannot but be under great horror of conscience, and in perplexing depths of mental trouble. The sense which he hath of avenging wrath, occasions a con- flict in his spirit, inexpressibly agonizing and ter- rible. When his troubled conscience is inflamed, by a sense of the fiery indignation of God almighty, the more he thinks of Him as his infinite enemy, the more he is dismayed t « every thought of him, brings doleful tidings, and pours oil upon the raging flame. Trouble of conscience for sin, is indeed very disquieting ; but, a sense of the vin- dictive wrath of God, kindled in the conscience, is still more dreadful. No words can express the direful anguish, which the disconsolate soul then feels u. The Christian cannot at that time, think so much as one quieting, one cheering thought.
s Psal. lxxxviii. 6. * Psal. Ixxvii. 3. u Psal. cxvi. 3,
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What he first thinks of, is tormenting to his wounded spirit : he changes that thought for an- other, and that is still more tormenting. He finds himself entangled, as in the midst of a thicket of thorns ; so that, which way soever he turns him- self, he is pierced and grieved afresh. This dismal thought often arises in his troubled mind ; That if death were, in his present condition, to surprise and cut him off, he should sink for ever and ever, under the intolerable wrath of the infinite Jehovah. The most exquisite torment of body is almost nothing, in comparison of the anguish of his spirit, at such times w. Oh ! how inconceivable is the anguish, the agony, especially of a holy soul, when it is conflicting with the tremendous wrath of the eter- nal God ! The bodily torture even of crucifixion, could not extort from the holy Jesus, the smallest sigh or complaint ; but the sense of his Father's wrath in his soul, wrung from him that doleful outcry, " My God, my God, why hast thou for- saken me x ?"
8. Another consequence of their having deprived themselves of spiritual comfort, is overwhelming ter- ror. Terror is an excessive fear and trembling of heart >'. The troubled soul begins to dread, that its present feeling of vindictive wrath, is but the beginning of what it shall have to feel, through an endless eternity. " The terrors of God," saith Job, " do set themselves in array against me z :"* " Destruction from God was a terror to me a."
w Prov. xviii. 1 4. x Matth. xxvii. 46. v Gen. xv. 12. Acts ix. 6. z Job vi. 4. Mobxxxi.23.
SPIRITUAL CONSOLATION. 141 And Heman, " While I suffer thy terrors. I am distracted. Thy fierce wrath goeth over me, thy terrors have cut me offV' The Lord permitteth some of his children, when they are under the hid- ings of his face, not only, to draw from that awful dispensation, false conclusions, with regard to their past and present state ; but, to form rash and de- spondent conclusions, concerning their future con- dition. They then conclude that, it will never be better with them, as to their outward afflictions. Hezekiah, in a similar case, said, " I shall not see the Lord, even the Lord in the land of the living : I shall behold man no more with the inhabitants of the world e." They likewise conclude that, it will never be better with them in this world, with re- spect to their inward troubles. u I shall go softly all my years,"" said Hezekiah, " in the bitterness of my soul d/' Nay, under the prevalence of unbelief, and of despondency, they peremptorily conclude that, the Lord whom they have greatly displeased, will cast them off, and punish them with everlast- ing destruction in the world to come. They do not merely question, as Asaph did, if the Lord will be favourable to them any more ; but they rashly and positively conclude, that he never will. They say, as the house of Israel did, " Our bones are dried, and our hope is lost ; we are cut off for our parts e :" and as the Israelitish Church did, " My strength and my hope are perished from the Lord f." This they do, not during a short fit of despondency, or in their haste, as David ; but, for
b Psal. lxxxviii. 15, 16. e Isa. xxxviii. 11.
d Isa. xxxviii. 15. e Ezek. xxxvii. 11. f Lam. ill. 18.
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a long time. " When neither sun nor stars" of consolation, " in many days, appear, all hope that they shall be saved, seemeth to be taken away." Those awful passages of Scripture, in which " the wrath of God is revealed from heaven, against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness," do continually pre- sent themselves to their view : and by a strange kind of belief, they apprehend that even every part of the word, as well as every dispensation of the providence, of God, is the sword of an enemy ; that promises, as well as threatenings ; that mer- cies, as well as judgments, are against them ; and that by all, the Lord, as with a flaming sword turning every way, doth hinder their access to the tree of life. Terrors, like fire, assimilate every thing to their own nature ; and so they render de- jected souls unable, to put a just, or a favourable construction upon any of the words, or dispensa- tions of the Lord.
The terrors of God may indeed be felt, but they cannot be expressed. They are inconceivably dreadful and overwhelming. They are u the ar- rows of the Almighty, within a man, the poison whereof, drinketh up his spirit g :" wounding him in the most vital and tender part, they cause his spirit within him to pine away, and almost to die. 6 I shall doubtless perish,' saith the affrighted soul. ' I am undone, for ever undone ; I am already, as it were, in the place of torment, under inexpressi- ble anguish, insupportable terror. The great and
e Job vi. 4.
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terrible God hath cast me off; and I see nothing before me, but horrible darkness, blackness of darkness for ever. The shadows of the evening, are stretched out over me ; and what will become of me, if it shall prove an endless night ! Oh ! what will my eternal state be, should death surprise me in my present condition! If I cannot now bear even a slight impression of the anger of God ; how shall I be able to endure the full weight, the eter- nal fierceness, of his avenging wrath ! If I am so troubled, so terrified, so amazed, now ; what shall I do, when my tremendous doom shall be pronounc- ed, and the endless execution of it begun V Oh ! what overwhelming horror, what direful agony, must an awakened and disconsolate soul feel, in the dreadful prospect of suffering the vengeance of eter- nal fire ! Oh ! eternity, eternity, how, in the night of terror, doth the prospect of eternity, amaze and even absorb the spirit !
9. Satan's being permitted to add to the trouble and terror of believers, is usually a consequence of their having forfeited their spiritual comfort. In that condition, they are commonly " in heaviness through manifold temptations h." When the Lord is chastening any of his children, for being more ready to believe the lies of Satan, than the truths of His holy word ; he often permitteth that crafty and cruel enemy to hold them down, and to terrify them. And so far as he is permitted, his constant work is, to render them as uncomfortable in their way to heaven as possible. Thus he treated Job.
h 1 Pet. i. 6.
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The spiritual trouble, and the dismal terror of that holy man, were, for the most part, from the imme- diate hand of Satan. When this enemy of souls perceives, that believers constantly resist his temp- tations to presumption, he assaults them with furi- ous, and horrible temptations to despair. And when he observes any of them under a sense of Di- vine anger, and a dread of eternal wrath, he com- monly selects this as the fittest opportunity, to en- force those temptations. He then, especially, la- bours to persuade them that, when God is afflicting them with such great severity, it is a sure evidence that, he is not their God, but their adversary, and that, they are not his people, but his enemies. He misrepresents both God and themselves to them, and so insults them in their misery. When that cowardly enemy perceives, that their spirit is al- ready broken down, he makes his most furious as- saults on them ; for he knows that when they are once cast down, he can the more easily trample on, and afflict them. No sooner doth the Lord depart, than Satan comes : he comes to triumph over their anguish, and to say, ' Where now is your God ? Remember that, your iniquities have been peculi- arly great and aggravated, and that, ye have there- by provoked the Lord finally to abandon you : ye do already feel his fiery indignation, and you have reason, good reason, to dread that you shall endure it for ever.1 He takes occasion from their anguish of spirit, to represent the Lord to them as a cruel tyrant, as one who hath resolved to destroy them. And when they already fear, and even feel, that God hath departed from them, what can they say
SPIRITUAL CONSOLATION. 145 in answer to him ? Perceiving their distress, and knowing their weakness, he, with amazing dexteri- ty, and unwearied importunity, urges against them, even passages of Scripture, and dispensations of providence, in order to enforce his infernal sugges- tions. When he sees that their faith is very weak, and that their sense of Divine displeasure is very deep ; he then shoots his fiery darts, which pene- trate and inflame their souls, with additional an- guish and horror i. It is a pleasant sight to that wicked one, to behold God afflicting his children ; and to see, were it but one of them, wounded with griefs, broken with terrors, made " a brother to dragons, and a companion to owls V He, there- fore, after they have been long disquieted and en- feebled by desponding fears, assaults them furious- ly; in order that, when they are already pressed down, he may throw upon them additional weight It is his usual method, so to impress terror on their minds, that it frequently comes upon them by sudden fits. These fits or paroxysms common- ly return, whenever the troubled soul would pro- mise itself some degree of ease. Accordingly, the usual time of refreshing the body with food and sleep, are for ordinary, the seasons which Satan watches, for his renewed assaults h He commonly injects, at such times, blasphemous and atheistical thoughts, which fill them with horror ; and when he has thereby prepared their hearts, he seizes the opportunity to persuade them, that such a heart, must be wholly destitute of regenerating grace.
1 Eph. vi. 16. k Job xxx. 29.
1 Job iii. 24. and vii. 13, 14.
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And when he perceives that any of them is afflict- ed with melancholy, he considers that, as a distem- per which affords him advantages, peculiarly suited to his design : the imagination is then disordered, and so is fitter than at any other time, to receive impressions from him. It also affords him much advantage, if they have lately fallen into some great and grievous sins ; especially, as one observes m, into sins against the third, or sixth, or seventh com- mandment. Arguing from such crimes, he labours to persuade them, that they are reprobated, and doomed to eternal destruction. When he per- ceives, that they have been guilty of some atrocious iniquity, he will suggest, that it is even the unpar- donable sin. He argues likewise from their pertur- bation of spirit, that their heart is so hardened by the deceitfulness of sin, as to be utterly incapable of exercising repentance unto life. The more he distracts and amazes their minds with terrors, the more unable they are, to detect the fallacy of his arguments, and the more disposed they are, to ad- mit the force of them. Excessive fear, removes their souls to such a distance from true comfort, that they will not be persuaded to trust in the Lord Jesus, either for his salvation, or for the joy of that salvation. Under such perplexing fears, they seem disposed so far to take part with Satan, as, with much eagerness, and wonderful subtilty, to plead against themselves. Believer, when thy transgres- sions are, at any time, so exceedingly aggravated in thy view, as to exceed, either the mercy of God,
m Mr William Perkins.
SPIRITUAL CONSOLATION. 147
or the blood of his Son, or the power of his Spirit, or the grace of his covenant ; thou may est be sure that, it is one of the lies of the devil. Oh ! be henceforth so wise for thyself, as no longer to ex- pect truth from a liar, or sound argument from a deceiver, or true comfort from an enemy.
10. To be discountenanced or coldly treated by Christian Jriends, is often a consequence of a be- liever's having forfeited his spiritual comfort. When the Lord is angry with his rebellious child, and is chastening him ; he not only giveth Satan leave to trouble him, but permitteth some of the saints who are acquainted with him, to discountenance him, and by their cold treatment of him, to add to his grief. When the Father of a family resolves, the more effectually, to correct his obstinate child, he will say to the rest of his household, ' Do not be familiar with him ; shew him no countenance ; put him to shame."' In like manner, when the Lord is smiting, especially with spiritual trouble, his diso- bedient child, he, as it were, saith to others of his children, < Have for a season no familiarity with him : treat him with coldness and neglect ; in or- der that he may be ashamed, and humbled for his iniquity.' Job, under his grievous affliction, com- plained thus, " He hath put my brethren far from me, and mine acquaintance are utterly estranged from me, &cn." And likewise Heman, " Thou hast put away mine acquaintance far from me ; thou hast made me an abomination unto them. Lover and friend, hast thou put far from me, and
n Job xix. 13?*-ig.
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mine acquaintance into darkness °." When the fa- vour of God to the soul is clouded, the comfort of Christian society is also obscured. When He frowns on one, his children commonly appear to frown likewise ; and when he makes himself strange to one, so for the most part do they. If a holy man, then, under trouble of spirit, begins to be treated with disregard, and even with contempt, by some of his Christian brethren, he ought not to be surprised; neither should he take occasion to be angry, or to quarrel with them ; but he should look above them, and take the afflictive dispensation, only out of the hand of the Lord, as a necessary part of the chastisement intended for him. He ought to say with respect to them, as David said concerning Shimei, " The Lord hath bidden them;" or, as Heman did, " Thou hast put way mine ac- quaintance far from me."
11. Hard thoughts of God, and jealous thoughts of Christ, do often take occasion to arise from the want of comfort, especially, if believers have re- mained long in that condition.
Hard thoughts of God, proceed from their dis- consolate hearts ; such as, That he is so greatly in- censed against them, as to be implacable ; that he hath so forsaken them, as never any more to re- turn ; that he hath passed such a sentence of con- demnation upon them, as shall never be reversed ; that he hath covered himself with such a cloud in his anger, as shall henceforth render it impossible for their prayer, to pass through ; that he hath
0 Psal. lxxxviii. 8, 18.
SPIRITUAL CONSOLATION. 149
forgotten to be gracious to them ; that his mercy is clean gone for ever, and such like. When de- jection and terror continue long, they obscure the mind, and cause it to form and entertain gloomy, yea, monstrous apprehensions. Hence are these words of Job ; " He performeth the thing that is appointed for me ; and many such things are with him. Therefore am I troubled at his presence : when I consider, I am afraid of him. For God maketh my heart soft, and the Almighty troubleth me ; because I was not cut off before the dark- ness p."
Jealous thoughts of Ch?ist} the glorious head and husband of believing souls, do likewise arise from the disconsolate heart. If souls have hard thoughts of God, they will quickly entertain jeal- ous thoughts of Christ Jesus. And if they but begin to suspect, that Christ doth not love them, or that he is not faithful in performing his promises to them ; they will be afraid to take his word, and afraid to trust him, or to commit themselves and their salvation to him. Christian, be continually on thy guard, against unbelieving and suspicious thoughts of the love of Christ, to thy soul. Trust firmly that he loveth thee, and careth for thee, and that he will never leave thee, nor forsake thee. Thy sensible comfort may leave thee; but thy faithful Redeemer, the husband of thy soul, will never totally or finally forsake thee. He may in- deed for a season, " cause grief; but he will have compassion, according to the multitude of his mer-
p Job xxiii. 14 — 17.
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ciesq." Say not then, when he hideth his face from thee, s He hath utterly forsaken me ;' but rather, in the exercise of unsuspecting confidence in him and in his love to thee, say, " He will turn again, he will have compassion upon me ; he will subdue my iniquities, and will cast all my sins, into the depths of the sea C O guard against jealous thoughts of thy infinitely faithful Redeemer. Do not suspect him without ground. The moment, thou art jealous of his love to thee, thou sinnest against him without a cause. The Lord Jesus at no time, so conducts himself, in his ways of grace and providence toward thee, as to give thee the smallest cause to suspect his faithfulness s. And if thou wouldst never suspect his kindness and faith- fulness to thy soul, till thou had a cause, it is all that he would desire. Remember that, to be jeal- ous of the holy Jesus, is to sin, not only against Him, but against thyself. " Jealousy is the rage of a man * ;" and " it is cruel, or, hard as the grave u." It will disquiet and torture thy soul ; it will waste thy spirits, and prey upon thee, like the grave. Thou, indeed, hast been unfaithful, very unfaithful to the Lord Jesus ; but this, though a ground of deep humiliation, yet is no ground at all, for suspecting his faithfulness to his own promise, upon which he hath caused thee to hope w.
1 2. Another consequence of their loss of spirit- ual consolation, is, their being usually so discom- posed and dispirited thereby, as to become at the
4 Lam. iii. 32. r Mic. vii. 19. 8 Lam. Hi. 23. 1 Prov. vi. 34. u Song viii. 6. w Psal. cxix. 49-
SPIRITUAL CONSOLATION. 151
time, unfit for the spiritual performance of their duty. This will more especially be the case with them, if, as is too common, they, in their discon- solate condition, forbear to trust in the Saviour for present and eternal salvation. Though their obe- dience is not accepted, on account of their faith ; yet, it is spiritually good and acceptable, in propor- tion to the strength, and the frequency, of their actings of faith. If then, they cease for a season, to act faith, they, in the same proportion, cease for that time, to perform spiritual and acceptable obe- dience to the Lord; for " without faith it is impos- sible to please him x." It is not sufficient, in order to acceptable obedience, that Christians have faith in principle, and even in habit : they must likewise have it in exercise ; and that, even when they walk in darkness, and have no light of sensible comfort y. But if, in the darkness of spiritual trouble, they forbear for a season, to trust in the Lord Jesus, foi complete salvation to themselves in particular ; that trouble will so disquiet and dispirit them, as to dis- qualify them, either for doing or for suffering, ac- cording to the will of God. " I am,1' saith He- man, " as a man that hath no strength *." Nay, it hath made some of them even think that, it is to no purpose for them, to endeavour spiritually to perform any duty. Indeed their souls, when in that doleful condition, are commonly so much oc- cupied with the fear of eternal wrath, that sin as sin, and duty as duty, are but little considered by them. Moreover, that conscience by which, they
% Heb. xi. 6. T Isa. 1. 10. z Psal. lxxxviii. 4>.
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judge themselves to be still under the guilt of all their sins, is in the Scripture called " an evil con- science a ;" a conscience which, the blood of Christ must purge from dead works, in order to their be- ing capacitated to serve the living God *>. Love, which is the fulfilling of the law, and the end of the commandment, must arise out of a good con- science, as well as out of a pure heart c. That evil or guilty conscience, by which disquieted Chris- tians judge that the Lord is still their enemy, be- cause of their sins ; doth greatly strengthen the re- maining enmity of their hearts, against Him ; and so it indisposes them, for affectionate and filial obe- dience to him. For, in proportion as they decline in their love to him, they are hardly drawn to him in any spiritual service, and easily drawn from him : they come slowly, and depart readily : they ap- proach with reluctance; and while they stand be- fore him, it is with hesitation and dislike.
Besides, as spiritual joy raises and invigorates the spirit ; so carnal and legal sorrow depresses and enfeebles it. All sorrow, except godly sorrow, lies like lead on the heart, cold and heavy, and presses it still downward. It likewise makes the soul con- tract itself, or shrink from that spiritual intercourse with God in Christ, which it ought, eagerly and incessantly to pursue. Under the pressure of sad- ness, especially when it is accompanied with terror, believers themselves find no heart to pray, and no life in praying. They bow their knees ; they sigh and cry ; but the Lord seemeth not to regard them,
a Heb. x. 22. b Heb. ix. 14. c 1 Tim. i. 5.
SPIRITUAL CONSOLATION. 153 nor to return answers of peace to their prayers. Their thoughts are, for the most part, in a conti- nual tumult ; and so, in all their efforts to pray, wandering and perplexing thoughts do sadly pre- vail against them. Their sadness greatly abates their vigour of spirit, and destroys their freedom of speech : It dampeth also their faith, and hope, and love ; and so, it mars their prayers, as well as all their other spiritual exercises. Finding that, they are still as perplexed, and as disconsolate, after prayer, as before it, and fearing, that their prayer is an abomination to the Lord ; they are almost at the point of giving it over. They are troubled, when they do not pray; and when they would pray, they find that they cannot. Sometimes, when the trouble of their mind, becomes great and violent, it suppresses their words, and can itself find no vent. " I am so troubled," says Asaph, " that I cannot speak d." The waters of their trouble and anguish, do so drown their cries, that they either cannot pray at all, or can find no liberty, no plea- sure, no relief, in their prayers.
13. Lastly, The joint effect of those consequen- ces above mentioned, frequently is, that the natu- ral spirits begin to be disordered and dejected. Trouble of mind, especially when it is great, or of long continuance, commonly produces this effect. Such is the nature of the union, between the soul and the body, that there is almost never, any vi- gorous exercise of any of the affections or passions of the soul, without some corresponding effect there-
d Psal. lxxvii. 4. g2
154 CONSEQUENCES OF LOSING
by produced on the motion of the fluids, and espe- cially, of the natural spirits of the body. The mo- tion of the animal spirits, is thereby altered ; whence often arises some bodily sensation, especially about the heart, and other parts essential to life, which are the fountains of those fluids. So much, is the body subjected to the soul, and so much, do the spirits of the body, depend on the affections of the soul ; that the exercise of any one of the affec- tions, has a direct tendency to produce some sen- sible effect on the body : and if the exercise of any one of them, be great or violent, it will produce an effect, proportionably great and violent. Accord- ingly, the holy Psalmist, expressing his vehement desire of communion with God in public ordinances, says, u My soul thirsteth for thee, my Jlesh long- eth for thee e." And again, " My heart and my jtesh cry out for the living God f.")1 Now, the affec- tions of grief and fear do, in proportion to the de- gree of their exercise, contract the natural spirits, and render their motions feeble and slow. The consequence is, that the vigour of the body com- monly declines : its motions become sluggish. The lamp cf life burns dimly. The countenance grows dejected ; the complexion waxes pale ; and no live- liness, nor activity, seems to remain. Hence are these complaints in Scripture ; " On my eyelids is the shadow of death s." " I am become like dust and ashes11.'1 " My moisture is turned into the drought of summer Kn " There is no soundness
e Psal. lxiii. 1. f Psal. lxxxiv. 2. s Job xri. 16. h Job xxx. 19- i Psal. xxxii. 4.
SPIRITUAL CONSOLATION. 155
in my flesh, because of thine anger V " I am be- come like a bottle in the smoke Kn " My soul is full of troubles, and my life draweth nigh unto the grave m." As the motion of the spirits of the body, is retarded and altered, by the influence of the grief and fear of the soul ; so this alteration, espe- cially if it continue for a considerable time, will at length, produce that disorder which is called me* lanclwly. Though melancholy, which is indeed a distemper of the body, is totally distinct from trou- ble of mind, strictly so called ; yet the former of- ten proceeds from, and is increased by the latter ; and the latter again, is reciprocally augmented, and often prolonged by the former. For, as the soul cannot but feel with the body, in its pain : so the body cannot be exempted from sharing with the soul, in its trouble, f^
Having now considered the leading consequences of the loss of spiritual comfort, it will be proper to observe, in order to prevent mistakes, that, in the case of some disconsolate Christians, all these con- sequences concur ; but, in that of others, only some of them take place. It is seldom, except when spiritual distress becomes very deep, and continues long, that they are all felt by one and the same be- liever. Spiritual trouble usually consists either, in the loss of comfort, together with all those conse- quences of it; or, in the want of comfort, with some of them only, and that in a greater or less degree. Accordingly it is either total or partial.
k Psal. xxxviii. 3. } Psal. cxix. 83. m Psal. lxxxviii. 3.
156 CONSEQUENCES OF LOSING, &c.
Some believers have been afflicted with total dis- tress of* soul, so that they have, in a certain degree, even despaired of mercy. It possibly may to some, appear harsh, to charge so horrible a sin as despair, upon true believers, even in their deepest perturba- tion of spirit. But, if it seem uncharitable to say, that any of the saints, ever fall into a degree of de- spair ; it will, surely, be more harsh and uncharit- able to affirm, that none who ever do fall into de- spair, are saints. Indeed it cannot be denied, that some of the saints, under the deepest anguish of spirit, have for a time so despaired, as to have been overwhelmed with terror, in the dreadful prospect of eternal wrath. Other believers again, upon their loss of comfort, are afflicted only with partial trouble of mind, and are soon delivered from it, They have, indeed, painful experience of some, or even of the most of those consequences above men- tioned, but not of all. They have, it may be, a painful sense of paternal anger ; but, being enabled still to trust, that the hand which afflicteth their souls, is the hand of a Father, and not of an enemy, they are exempted from an overwhelming sense of avenging wrath : or they may, perhaps, have some feeling even of vindictive wrath ; and yet, be under but a very small degree of despon- dency «. Those of the saints, who have even all those doleful consequences, of their having forfeit- ed their spiritual consolation, may have them in a greater or less degree ; and those who have only some of them, may likewise have these in various degrees. Trouble of mind in some believers, is n Psal. lxxxviii. 1.
REFLECTIONS. 157
transient and short ; in others, is fixed, of long con- tinuance, and sometimes, attended with very alarm- ing symptoms. But still, however short, and how- ever low in degree, it be ; the very lowest degree of it, is inconceivably more intolerable and dread- ful, than the highest degree of bodily affliction.
Now from the foregoing detail, the following re- marks are obvious :
First, Trouble of mind, especially when it is ex- cessive, is not in itself good, but evil. It is sinful in true Christians, to suffer themselves to be dis- quieted by, and to languish under, despondent fears, as if they had not a compassionate Saviour, to trust in. Deep dejection of Spirit, produces much aversion of heart, from the spiritual perform- ance of every duty. It is contrary to the great duty of believing. Faith is a resting ; this trouble is a disquietment, of the heart : faith is the eye of the soul ; such trouble, is the blindness and dark- ness of the soul : faith giveth glory to God ; this reflects dishonour upon him. It is not only a sin, but a most heinous sin, to yield so to dejection of spirit, as to refuse to be comforted. The troubled spirit of the Christian, actually rises against re- deeming grace. It is well for him in such a case, that the covenant of grace, in which he is still in- stated, is well " ordered in all things;" that it stands, like a well-marshalled army on the field, ready to resist his attacks, upon whatever part of it, he may choose to fall. Be deeply convinced, O disquieted believer, that thy refusing to trust in the Saviour and to be comforted, is thy aggravated sin ; and that it is inexpressibly dangerous, as well as sinful.
158 REFLECTIONS.
to allow despondency and trouble to grow upon thy spirit.
Next, The most tender compassion from all, and especially from fellow-Christians, is due to them who are under trouble of spirit. Such distress cries aloud for the tenderest sympathy. If it is a great sin, to treat with roughness or severity, fel- low-creatures, who are under exquisite pain of body ; it is a much more heinous iniquity, so to treat fel- low-Christians, who are under anguish of soul °.
Again, It is the duty of the disconsolate believer, to hope, that he shall in due time, be delivered from his trouble. " It is good that he should both hope, and quietly wait for the Salvation of the Lord; for the Lord will not cast oif for ever p." On these words of the Lord Jesus, M The very hairs of your head are all numbered," Austin, puts to a believer, this pertinent question ; ' Thou, who canst not lose a single hair, how comes it to pass, that thou art afraid of losing thy soul P1 Christian, cheer thy troubled spirit with the hope, that thy compassion- ate Saviour will deliver thee, though thou canst not tell how, nor when q. Let the consideration of his infinite mercy, and of his near relation to thee, encourage thee, in expectation of deliverance, to bear with patience thy grievous trial r. Consi- der what thou hast deserved at the hand of the Lord, and that, impatience will but provoke him, to set yet a keener edge on thy trouble. Thou hast need of patience. " Let patience therefore have her perfect work s."
° Obad. ver. 12. Gal. vi. 2. p Lam. Hi. 26, 31.
i Psal. xxxiv. 19. r Mic. vii. 9. James v. 11. * James i. 4.
REFLECTIONS. 159
Moreover, It appears evident, that it is also the duty of the disconsolate Christian, never to give way to carnal reasoning against himself. When his faith is lively, and his evidences are clear ; he can refute carnal reasoning, and say with the apos- tle Paul, " Who shall lay any thing to the charge of God's elect ? It is God that justifieth ; who is he that condemneth ? It is Christ that died, yea, rather, that is risen again, &cV But when his faith is languid, and his evidences are eclipsed ; it is not only useless, but dangerous in the extreme, to yield to carnal reasoning about the state of his soul : for then, he is least qualified to take God's part, against the cavils of Satan, and of an evil heart of unbelief. Were a man, in order to try and con- firm the validity of his title to an estate, to encou- rage a suit to commence against hinself ; he surely would not choose, for that purpose, the time in which, he could not find his evidences of that title. Alas ! the time which a good man chooses, for giving ear to carnal reasoning, is commonly the very time in which, he hath lost his evidences of grace. And it is grievous to see, with what a weak piece of sophistry, the devil will baffle him, at such a time. It is inexpressibly dangerous for a child of light, especially when he is in the dark, to be rea- soning with the prince of darkness : he cannot, in such circumstances, be safe, otherwise than by the resolute exercise of prayer, and of that faith, which is above sight, as well as contrary to sense and car- nal reason. He should not spend a moment, in
* Rom. viii. 33, 34.
160 REFLECTIONS.
framing arguments against himself. Satan will be ready enough to suggest them. And in particular, he ought never to conclude that he is a hypocrite, from such things, as are no where in the Scripture, declared to be marks of reigning hypocrisy. Where, O disconsolate Christian, dost thou read, in the Oracles of truth, That the want of legal terrors in conversion ; or, that wandering thoughts, straitness, dulness, and deadness of spirit, in prayer, while thou bewailest them, and strivest against them ; or, that the want of present evidences of sincerity, and of those degrees of peace and joy, to which some have attained ; or, that some iniquity, for a time, prevailing against thee, notwithstanding thy fre- quent efforts to resist it ; — where, I say, dost thou read that any of these, is an evidence of reigning hypocrisy ? Or, where canst thou find, that the presence of hypocrisy in the heart, is the same as the predominance of it ?
It is no less the duty of the disquieted believer to distinguish well, between the atheistical and blas- phemous thoughts, which are injected by Satan ; and those, which proceed from his own heart. His doing so, will through grace, be a mean of lessen- ing, in no small degree, the anguish of his soul. Atheistical and blasphemous thoughts do sometimes proceed from his own heart : for our blessed Lord saith, " Out of the heart proceed evil thoughts — blasphemies »." And he may charge himself with such thoughts, as having arisen from his own heart ; when, instead of resisting them instantly, and with
■ Matth. xv. 19.
7
REFLECTIONS. 161
abhorrence, he for a little, yields to them. But if, as is more frequently the case, they come in sud- denly and violently upon his mind ; if his heart trembles at them, and with holy abhorrence, in- stantly opposes them w ; and, if his being assaulted with them, is very grievous to him * ; he ought without hesitation, to charge them upon Satan, and not upon himself. He should, for his comfort, never impute them to himself, as his transgressions5 but to the tempter, as Jm.
It is likewise his duty to read diligently, and frequently, such passages of Scripture, as are most suited to comfort him. It is not less true than strange, that the believer, under mental trouble, is usually much disposed to read, to remember, and to apply to himself, such passages of Scripture, and of human writings, as are most adapted to increase the trouble and terror of his soul. Such places of Scripture, and of other books, as are arousing and alarming, are indeed very proper for a good man, often to read and remember, when he finds that, carnal security is prevailing against him. But when his soul, is already depressed with terror and dismay, so that, he needs cordials to refresh his drooping spi- rit ; he ought, chiefly and frequently to read, me- ditate, and believe with application to himself, such passages of Scripture, as are most encouraging and consoling to his fainting soul ; especially these re- ferred to at the bottom of this and the next page y.
w Psal. Ixxiii. 15. x Psal. lxxiii. 21, 22.
y Psal. xliii. 5. and lxxi. 20—23. Isa. i. IS. and lv. 1 — 4. Ezek. xxxiii. 11. Hos. xiv. 4 — 6. Isa. lvii. 15—19. and lxvi. 13, and xl. 27 — 31. Isa. xlix. 8— 16.
162 REFLECTIONS.
Let him resolve firmly, in dependance on promised grace, and in defiance of his disinclination, to read again and again, those and similar passages, to be- lieve them with regard to himself, and to convert them into matter of ejaculatory prayer.
As the dejected believer, is chastened less than he deserves to be, and as it is of the Lord's mer- cies, that he is not even consumed ; let him readi- ly acknowledge this, and see that he express his grateful sense of it, by glorifying the Lord even in the fires z. Let him endeavour to glorify the Lord, by being constantly upon his guard, against all manner of sin, and especially, against omitting any known duty. He must never take occasion from the uneasiness of his mind, to neglect a single duty, that it is possible for him to perform. It is inex- pressibly dangerous for the Christian to be indo- lent at any time ; but especially, when he is under depression of spirit.
To conclude : Doth God afflict some even of his own dear saints, with unutterable anguish and terror of soul, when he is only chastening them for iniquity ? What exquisite torment then, what dire- ful anguish, awaits impenitent sinners, in the place of torment, where they must lie, throughout eter- nity, under his vindictive, his infinite, his tremen- dous wrath ! Christ hath given infinite satisfaction to the offended justice of God, for all the iniquities
and liv. 7 — 14. and Ixi. 1 — 3. Isa. xli. 10 — 14. and xliii. I, 2. Lam.iii. 22—26. Matth. xi. 28,29- Rev. xxii. 17. John iii. 14 — 17- John xiv. 15 — 27- 1 Tim. i. 15. Matth. ix. 13. Psal. cxxxviii. 3 — 8. * Isa. xxiv. 15.
REFLECTIONS. 163
of his children. They love God supremely : they also love his commandments, and study to keep them. They are the objects of his redeeming, of his immense, of his everlasting love ; and yet, in chastening them for their iniquity, he, sometimes, afflicteth them with dreadful impressions of his dis- pleasure. Now, if a sense only of his fatherly an- ger, is so terrible, and intolerable, to them ; how wilt thou, O impenitent and careless sinner, be able to endure the fierceness of his vindictive wrath, the heat of his fiery indignation, " which shall burn unto the lowest hell ?" If the suffering of that^ on- ly for a short season, for a small moment, is so in- expressibly painful to them ; Oh ! what direful agony, what overwhelming anguish, must thou en- dure, when thou shalt suffer this, not for millions of ages merely, but through all the endless ages of eternity ! Ah ! secure sinner, if thou do not flee speedily from the wrath to come, to the great Re- deemer, offered to thee in the gospel ; " the smoke of thy torment, will ascend upfor ever and ever ; and thou shalt have no rest, day nor night." We are informed by Him who cannot lie, " That the wicked shall be turned into hell a ;" " that they shall go away into everlasting punishment b ; and, " that they shall be cast into a furnace of fire, of everlasting fire, prepared for the devil and his an- gels V Consider this, thou who livest in sin, and be afraid. Oh ! do not continue any longer, in the love and practice of iniquity. Do not, for the mo- mentary and polluted pleasures of sin, persist in
a Psal. ix. 17. b Matth. xxv. 46.
6 Matth. xiii. 42. and xxv. 41.
164 SIGNS OF MELANCHOLY
exposing thyself to endless wrath. Walk while thou hast the light, lest darkness come upon thee. While thou hast light, believe in the light, that thou mayest be one of the children of light d.
CHAPTER V.
OF THE NATURE AND THE SIGNS OF MELAN- CHOLY, WITH DIRECTIONS TO SUCH BE- LIEVERS AS ARE AFFLICTED WITH IT.
Melancholy, though it so weakens and disor- ders the mind, as to render a person unable, to enjoy the comforts, and to perform the duties of life, is, nevertheless, seated in the body. But the state of body which accompanies this disease, is acknowledged by the best Physicians, to be in ge- neral beyond the reach of their investigation. By this distemper, the mind is so disordered, that, like an inflamed eye, it becomes disqualified for dis- cerning its objects, clearly and justly. The dis- ease is commonly attended with gloomy thoughts, heaviness, sorrow, and fear, without any apparent cause of them. Wicked men are as liable to be afflicted with it, as good men. In the case of some, melancholy, though a bodily distemper, pro- duces dejection of mind ; in that of others, trouble of mind on spiritual accounts, especially if it be great, or of long continuance, produces the disease of melancholy in the body. Melancholy also in- creases trouble of mind; and trouble of mind
d John xii. 35, 36.
IN A TRUE CHRISTIAN. 165
again, increases melancholy ; where they both exist together, they mutually increase and confirm each other. How great soever, a believer's grief for sin, and his dread of Divine anger, may be ; he ought not to be called melancholy, so long as these appear to be rational, and his imagination to be sound. But, on the other hand, how small soever, his measure of sadness and of fear, may be ; yet, if his imagination and mind, be so dis- tempered or impaired, that he cannot assign a proper reason for his sadness and fear, nor express them in a rational manner, he is to be counted melancholy. Now, when a good man is at any time, afflicted with this grievous distemper, it will usually discover itself, by more or fewer of the fol- lowing signs.
Sect. I. Of the signs of melancJwly, especially in a true Christian,
A holy man, when he is under this mournful disease, commonly gives himself up to excessive grief: he often weeps without knowing why, and thinks that he ought to do so ; and if he but ap- pear to smile at any time, or to talk cheerfully, his heart smites him for it, as if he had done amiss.
He is usually exceedingly timorous, or full of groundless fears. Almost every thing that he sees, or hears of, serves to increase his dread, especially if fear, as often is the case, has been the primary cause of his melancholy.
If the distemper be not deep, sadness and fear commonly seize him at intervals. He is seized with fits of them, for a part of a day, or for a whole
166 SIGNS OF MELANCHOLY
day, or even for several days together ; and after some short abatement of them, they return upon him ; and he feels them again fastening on his spi- rit, without knowing why.
Through the distemper of his imagination, he is disposed to aggravate his sin, or misery, or danger. Of every common infirmity or fault, he is ready to speak with horror, as if it were an atrocious crime : every ordinary affliction, he considers as utterly destructive ; every small danger, as a great one ; every possible danger, as probable ; and every pro- bable danger, as certain.
He often thinks that, his day of grace is past9 and that, now it is too late for him, to believe, to repent, or to expect mercy. Were any one to de- clare to him, that redeeming grace is infinitely free, or that the riches of saving mercy in Christ, is al- ways overflowing, or that the offers and calls of the gospel, are directed to him in particular; he would still affirm that, now it is too late, because his day of grace is undoubtedly past. No arguments will convince him, that, to conclude that his day of grace is past, or that God will never shew mercy nor give grace to him, while yet, God is continually beseeching him, to accept his offers of grace, and so to be reconciled to him ; is an unbelieving sus- picion, that the God of truth is not sincere in his offers, and a most sinful attempt to make Him a liar e. The Christian, dejected as he is, ought se- riously to consider, how atrocious, how reproach- ful, how dreadful, the sin of unbelief is.
e 1 John v. 10.
IN A TRUE CHRISTIAN. 167
He is perpetually apprehensive that, he is utterly forsaken by God, and is always prone to despair. Like one who is forlorn and desolate, his continual thought is, that he is undone, utterly undone, But he certainly ought to consider, that sinners who are utterly forsaken of God, are habitually willing to continue in their sinful state and frame ; that they are lovers of sin, haters of holiness, and, so far as they have power and opportunity, perse- cutors of all who would reform them, as if they were enemies to them ; — which is far indeed from being his case.
He frequently takes occasion from the doctrine of predestination <, to despair of Divine mercy ; and so, he abuses that great and fundamental doctrine, Perceiving every object, as through a coloured and distorted medium, he thinks that if the Lord hath not elected him, it will be altogether in vain for him, ever to attempt believing and repenting ; and then, he strongly imagines that he is not elected, and therefore that it cannot be his duty, to hope for the mercy of God. But he would do well to recollect that, all whom God hath predestinated to the end, he hath also predestinated to the means ; that, in choosing sinners to salvation, he hath chosen them to faith and repentance, not only as means, but as necessary parts of salvation ; and that, it is his present duty, upon the warrant of the unlimited oifer of the gospel, to choose Christ for his Saviour, and God in him for his God, and im- mediately to trust in them, for all the parts of sal- vation. This would, in the mean time, be a com-
168 SIGNS OF MELANCHOLY
fortable evidence to him, that God hath clwsen him*. To trust in the Lord Jesus, for all his salvation, and, in the faith of offered and promised mercy, to repent of all his sins, are the way to know, that he has been elected to faith and repentance, as well as to every other part of salvation.
He always asserts that he cannot believe, and hence concludes that he cannot be saved. If any Christian friend exhort him, to come as a sinner, to the compassionate Saviour, and to trust in Him, for salvation to himself in particular ; he is ready to reply, c Alas ! You seem to understand nothing of my doleful condition ; otherwise, you would not exhort such a vile and unworthy sinner as I am, to trust that the holy One of God, would ever save him. Indeed, it would be daring presumption in one like me, ever to attempt trusting in Him : I dare not, I will not, I cannot, confide in him, against whom I have so heinously sinned.1 His distemper, so far as it prevails, will not permit him to exercise faith. — A dreadful chastisement this ; for his having omitted the great duty of trusting at all times, in the only Saviour, when his imagina- tion was sound !
He is, at the same time, utterly unable to exer- cise joy, or to take comfort in any thing. He can- not comprehend, or so much as think of, any thing which is suited to comfort him. When he reads or hears, the dreadful threatenings of the violated law, it is always with application of them to himself;
f 2 Thess. ii. 13.
IN A TRUE CHRISTIAN. 169
but when he reads or hears, the precious promises of the blessed gospel, he either takes no notice of them, or says, ' They do not belong to me : the greater the mercy of God, and the riches of his grace, are, the more miserable am I, who have no part in them/ He looks upon his wife, children, friends, house, wealth, and all, without the least comfort ; as a man would do, who is going, for his crimes, to suffer the most tormenting death. He is like a man in continual sickness or pain, who can- not take pleasure in any thing around him, because the feeling of his incessant pain prevents him.
He never reads or hears of any dreadful exam- ple of Divine judgment, but he presently imagines that it will soon be his own case. If he hears of Cain, or of Pharoah, given up to hardness of heart ; or but reads that, some are vessels of wrath, fitted to destruction, or that, they have eyes and see not, ears and hear not, hearts and understand not ; he thinks that this is his very case, or that it is all spoken of him. If he hears of any tremen- dous judgment inflicted on one, he concludes that it will also be executed on him : if he is told that, some person is become distracted, or has died sud- denly, or died in despair ; he presently thinks, that it will be so with himself. The reading of Spira's dreadful condition, has, I believe, increased me- lancholy in many ; the ignorant author having de- scribed a case of the plainest, and the deepest me- lancholy, contracted by means of mental trouble, arising from sin committed against conscience, as if it had been the rational despair of a sound un- derstanding.
170 SIGNS OF MELANCHOLY
He persuades himself that, none ever was in such a dismal condition, as that in which he is. Al- though he be ever so often told that, many of the saints have been in this very case ; yet he still per- sists in saying, < Never was any one's case like mine.7
His conscience is usually quick, in charging him with sin, in presenting to his view, the in- finite punishment which he deserves for his sin, and in urging him on to still greater dejection of mind, as his duty. But he seems dead to all the duties, which directly tend to his consolation ; such as, praising the Lord, thanksgiving for manifold mercies, meditating on the glorious Redeemer, and on the love, the grace, and the promises of God. Press these, and such as these, ever so frequently upon him, and he will make no conscience of them : he will regard them as duties for others, but not for him.
He is always displeased and discontented with himself; just as a peevish, or froward person is apt to be, with others. Is such a man hard to be pleased ? Is he ready to find fault with every thing, which he sees or hears of; and is he offended with every one, who comes in his way ? Just so, is a melancholy man, with respect to himself: he is al- ways suspicious of himself, always finding fault, always displeased with himself.
His thoughts, for the most part, are turned in- ward 7/jwn himself'. Like millstones, which grind on themselves, when they have no grain between them, his thoughts are usually employed upon themselves. When he suspects that he has thought
IN A TRUE CHRISTIAN. 171
irregularly, he thinks again and again, on that which he has already been thinking of. He does not usually meditate much on God, (except on his terrible majesty, justice, and wrath,) nor on Christ, nor heaven, nor the state of the church, nor in- deed, on any thing without himself: his thoughts are all abstracted, and turned inward upon himself, and are such as tend, not to alleviate, but rather to increase, his perturbation. His musing on himself, is chiefly, that he may perceive the working of Sa- tan in himself; that he may find, in the depravity or infirmity of his nature, as much of the hateful image of that wicked one, as he can : but the holv image of God in him, he frowardly overlooks, and will not acknowledge. And so, as noble objects of thought, raise the soul ; as amiable objects, kindle love in it ; as cheering objects, fill it with delight ; and as God in Christ, who possesses every excel- lence, doth elevate, and perfect, and make it hap- py ; so, mean objects of thought, debase it ; loath- some objects, fill it with disgust ; and mournful ob- jects, impress it with sadness. To fix, therefore, his thoughts incessantly upon his depravity and misery, cannot fail to increase the sadness of his spirit.
He commonly gives himself up to idleness ; either lying in bed, or sitting unprofitably by himself : he is much averse from labour, especially, from the work of his usual calling.
At the same time, he is daily harassed with Jears of want, poverty and misery, to himself and his family ; and sometimes even of imprisonment, or banishment. He is often afraid that somebody will
172 SIGNS OF MELANCHOLY
murder him ; and, if he but perceives any one whispering to another, or winking with the eye, he presently suspects, that they are plotting to take away his life.
He is weary of company, for the most part, and is much addicted to solitude.
His thoughts are commonly all perplexed, like those of a man who is in a labyrinth, or pathless wilderness, or who has lost his way in the dark. He is continually poring and groping about, and can make out nothing, but is bewildered and en- tangled the more ; and he is full of perplexing fears, out of which he cannot find the way.
He is for ordinary, endless in his scruples ; a- fraid lest he sin, in every thought, every word, every look ; in all the food that he eats, and in all the clothing that he wears : and if he resolves to amend his ways, he is still scrupulous, with regard to his designed amendments. He dares neither speak, nor be silent ; neither travel, nor stay at home, but scruples every thing ; as if his conscience were wholly enslaved by self-perplexing scruples.
Hence it comes to pass, that he commonly ad- dicts himself much to superstition. He makes laws for himself, which God never made for him. He ensnares himself, by unnecessary resolutions, vows, and austerities. He places much of his religion in outward self-imposed tasks; such as, to spend so many hours of every day, in this or that act of de- votion ; to wear such and such clothes, and forbear others that are fitter for him ; to forbear all sorts of food that please the taste, and such like.
He has lost the power of governing his thoughts
IN A TRUE CHRISTIAN. 173
by reason. If a Christian friend exhort him, ever so earnestly and frequently, to forbear his unpro- fitable, self-perplexing thoughts, and to turn his mind to cheering objects, he is unable to comply. He seems to be under a necessity, of thinking anxi- ous and distracting thoughts : he cannot turn away his mind, from gloomy and frightful ideas. He cannot meditate on redeeming love, grace, or mer- cy. He can no more cease to muse on that, which is already the subject of his thoughts, than a man, afflicted with a violent toothach, can forbear, at the time, to think of his pain.
Hence he usually becomes incapable, to engage in secret prayer or meditation. When he would try to pray or to meditate, his thoughts are pre- sently thrown all into confusion. He cannot fix or keep them, upon any object without himself; for a distempered, and confused imagination, with a weak reason which cannot govern it, is the very disease with which he is afflicted. Sometimes terror drives him from prayer. He dares not hope, and there- fore dares not pray ; and usually, he has not cour- age to receive the Lord's Supper. If he be at any time, prevailed on to receive it, he is presently filled with dread, fearing that, by partaking unworthily, he has eaten and drunk judgment to himself.
The consequence is, that he begins to feel an uncommon degeee of averseness from religious ex- ercises. Hence he rashly concludes that, he is a hater of God and of holiness ; imputing the effects of his bodily distemper, to his soul ; while yet he would rather love God, and be holy, than have all
174 SIGNS OF MELANCHOLY
the riches, honours, and pleasures, in the universe. Strictly speaking, it is rather to the renewed per- plexity and terror, which he experiences in those exercises, that he is averse, than to the duties them- selves : for he still desires to have that calmness of spirit, that confidence and delight in the Lord Je- sus, which he would be glad to express by prayer and praise. Here we ought to distinguish between that degree of averseness, which is so predominant, as habitually, and entirely, to overcome holiness in the soul ; and that degree, which indeed strives ve- hemently against it, but does not overcome it. Every holy man has some degree of backwardness to spiritual exercises, remaining in him ; but if this had dominion over him, he would willingly aban- don them ; which he is far from being permitted ever to do. Still however, he may, when he is un- der melancholy, be so deterred from some external duties, as to give them over for a time. Many real believers have, for a season been deterred from re- ceiving the Sacrament of the Supper. Some of them, when under deep melancholy, and strong temptation, have even given up outward prayer, hearing, and reading of the word of God ; and yet, they have not lost their desire of holiness, which is inward prayer, nor their desire to believe, love, and obey the gospel.
He is commonly occupied much, with eager and conflicting thoughts. He now and then feels, as if something were speaking within him, and as if all his own violent thoughts, were the impulses and pleadings of another. He, therefore, uses frequent-
IN A TRUE CHRISTIAN. 175
ly to attribute his irregular fancies, either to some extraordinary motions of the Holy Spirit, or even to some uncommon agency of Satan. He often uses such expressions as these : ' It was impressed on my heart, or, It was said to me, that I must do thus and thus; and soon afterwards I was told, that I must not do this or that."' He conceives that, his imagination is something talking within him, and saying to him, all that he is thinking of.
Hence he becomes intractable and very obstinate in adhering to his own conceits. It is with the ut- most difficulty, that he can be persuaded to relin- quish any one of them, however irrational. He, at the same time, becomes peevish and froward : it is easy to offend him, and difficult to please him.
It is seldom that the most convincing argument. or that the best advice, though pressed upon him in the most affectionate and attractive manner, does him any good. If a Christian friend tries to per- suade him, that, he has some evidences of a work of grace begun in his soul, and so far succeeds^ as to lessen, in a small degree, the dejection of his mind ; yet, as soon as he again views his heart and life, through the medium of his perturbing hu- mours, every such argument and advice is forgot- ten, and he is as far from serenity of mind, as ever. Any encouraging thought of his state, to which, one can be the means of helping him, seldom con- tinues above a day or two.
When his melancholy becomes deep, he is al- most constantly troubled with hideous and blasphe- mous temptations, against God, or Christ, or the Scripture, or the immortality of the soul. These
176 SIGNS OF MELANCHOLY arise partly from his own fears, which make him think most of that, of which he is most afraid to think. The very uneasiness, occasioned by his fears, attracts and confines his thoughts to that which he dreads. As he who is over desirous of sleeping, and is fearing that he shall not sleep, is likely to continue awake, because his desire and fear keep him waking ; so the fears and anxieties of him who is melancholy, do counteract themselves. But these temptations arise chiefly from Satan, who seizing the opportunity of the Christian's being un- der that disease, vexes him, and tempts him to blas- phemous thoughts. For, as that crafty and mali- cious enemy of the saints, knows that, he can more easily and successfully, tempt a melancholy saint, to unbelieving, despairing, and blasphemous thoughts, than any other saint ; so, when permitted, he will be sure, vehemently to instigate him to such thoughts. Hence a good man, when he is under strong melancholy, often feels, as if something within him, was forcibly urging him to utter some blasphemous, or sinful expression ; and he can have no rest, unless he yield to the temptation : but no sooner does he yield, than he is tempted utterly to despair, because he has committed so heinous a sin : and when Satan has gained this advantage over him, he still, to increase his dejection of spirit, sets it before him. It is wonderful, what extraordinary acuteness, the Christian, under this grievous dis- temper, will discover, in evading the force of the strongest arguments, that can be urged for his com- fort : but I believe that Satan is, on such occa- sions, permitted to suggest his answers to him, and
IN A TRUE CHRISTIAN. 177
to assist him in setting them in the strongest light possible.
Upon the tempter's gaining that advantage over him, he further prompts him to conclude, that he has been guilty of the sin against the Holy Spirit, which will never be forgiven him. This increases his despair of mercy. The man who indeed com- mits that horrible sin, must be a professed infidel, and that in opposition to confessed miracles. And yet the melancholy believer despairs, because he dreads that he has committed that sin ; though, perhaps, he neither understands what it is, nor has any reason, but his own groundless fear, or some blasphemous temptation which he abhors, for ima- gining that he has been guilty of it. Alas ! he does not consider that, a temptation is one thing, and a sin, another ; and that, no man has less cause to fear, that he shall be condemned for his transgression, than he who abhorreth sin most, and is least willing to commit it : for no man can be less willing to commit iniquity, than the Christian afflicted with melancholy, is, to be guilty of those blasphemous and hideous thoughts, of which he bitterly complains.
When a good man, under deep melancholy, has been long harassed with suggestions to blasphemy and despair, he at length begins to dread, that he is possessed by Satan. A man may be said to be possessed by Satan, when that enemy is at any time permitted to exercise, in a certain measure, his power on him ; and that, by a stated and effec- tual operation, either on his soul, or on his body. h 2
178 SIGNS OF MELANCHOLY The devil thus possesses the souls of the ungodly g ; but he is never permitted for a single moment, thus to possess those of the saints. But, though he can- not possess the souls of the saints ; yet he may, as in the case of Job, be suffered to possess for a season, the bodies of some of them. He may, per- haps, in the hand of the Lord, be an instrument of inflicting, among other distempers, the disease of melancholy on them ; and he may also, by harass- ing them with horrible and despairing suggestions, be an instrument of increasing that grievous dis- ease. But let it still be remembered by the deject- ed believer, that Satan's exercising for a season, such power on the body, as may be termed a pos- session of it ; is no sign at all, of an unregenerate state, or of his having gained possession again of that soul, from which, he had, in the day of rege- neration, been cast out. Still, however, as this malicious and cruel enemy, often raises a storm of persecution against the Christian, from without ; so, in proportion as the Lord permitteth him, he likewise produces trouble within. It should also be regarded by the disconsolate saint, as matter of unspeakable comfort; that, of all men, none loves the sin under which he sighs, less than he does, for it is the heaviest burden of his soul ; and that, no sin evinceth Satan's possession of a soul, but that which the man loves, more than he hates, and which he would rather keep, than forsake. The melancholy Christian should likewise, for his en-
s Eph. ii. 2.
IN A TRUE CHRISTIAN. 179
couragement, recollect that, God will charge his temptations, only upon Satan himself, and nowise upon him, so long as he receives them not, by the consent of his will, but continues to abhor them ; and that, he will no more condemn him, for those evil effects, which, produced by the force of a bodi- ly disease, are unavoidable ; than he will condemn a man, for raving thoughts or words, in a strong fever or delirium h. But, so far as reason in the dejected Christian, yet has power, and his under- standing, the government of his passions ; it is doubtless his own fault, if he do not exert himself in using that power, though the great difficulty of using it, renders his fault the less.
If his melancholy become very deep, the dejected believer often imagines that he hears voices, and sees lights and apparitions, or that something meets him, and says this or that to him ; when all, is but the error of a diseased imagination and an impaired intellect.
In consequence of the continued, and harassing perplexity of his mind, under strong melancholy^ the dejected Christian becomes weary even of his life. Some, under deep melancholy, are strongly tempted to make away with themselves ; and they are assaulted with the temptation, so incessantly, and so forcibly, that they can go no where, but they feel, as if somewhat within were instigating them vehemently, and saving, « Do it.1 For the grievous disease, under which they labour, will permit them to feel nothing, but anguish and de-
h Psal. ciii. 13, 14.
180 SIGNS OF MELANCHOLY spair, and to say nothing, but that they are forsaken, and miserable, and undone. It not only makes them weary of their lives, even while they are sore afraid to die ; but it affords Satan a special oppor- tunity, of urging them to destroy themselves : so that, if they by themselves, happen to be crossing on a bridge, he urges them to leap into the water ; if they when alone, see a knife, or any other de- structive weapon, he instigates them to kill them- selves with it ; and they usually feel, as if some- thing within them, were importunately urging them, saying, ' Do it, do it instantly.' Hence some of them, begin secretly to contrive how they may accomplish it ; yea, and so far yield to the im- portunity of the tempter, as actually to destroy themselves. This undoubtedly would be self-mur- der, were it not that, the doleful distemper, under which they labour, so impairs their understanding, as to render them at the time, incapable to resist the horrible temptation.
Although the use of means, for the preservation and recovery of Christians, afflicted with melan- choly, belongs as much to others connected with them, as to themselves ; yet, so far as it is possible for themselves to exercise their reason, they must be warned, 1. To abhor all such temptations, and not for a moment, to give place to them, in their minds ; 2. To avoid carefully all occasions of yield- ing to them ; so as not to go near a river, or any instrument, which, Satan would instigate them to use for that purpose ; 3. And, to make known their case without delay, to some of their Christian friends ; in order that, suitable means may be em- 5
IN A TRUE CHRISTIAN. 181
ployed for their preservation and restoration to health.
Finally, the dejected Christian, after all, will not believe, that he is under the disease of melancholy ; but will be displeased, if he hear any friend so much as hint it to him ; and will affirm that, it is but the rational sense, of his extreme misery, or, of being utterly forsaken by God, and of lying under his terrible wrath. It is therefore with no small difficulty, that he can be persuaded, to observe the prescriptions and directions of a Physician, or to employ any means whatever, for the cure of his bodily disease ; asserting that his body is in perfect health, and that it is only his soul that is troubled k
These are, for the most part, the signs of melan- choly, especially when the true Christian is in that dismal case ; — a case, to be pitied, but never to be scorned. Let no man despise, or vilify such ; for men of all descriptions, are liable to that grievous malady ; high and low, learned and unlearned, re- ligious and irreligious, yea, and persons, who have hitherto lived in the greatest jollity and luxury : such have actually fallen under it, as often as it hath pleased the Lord, to make them thus feel some of the dreadful effects of his hot displeasure, for their aggravated transgressions of his holy law.
Sect. II. Directkms to Christians who are afflicted with melanclwly.
If the disease has proceeded far, or become strong, directions to those Christians themselves,
1 For the greater part of these signs of melancholy, I have been indebted to Clifford's Collection.
182 DIRECTIONS TO CHRISTIANS
are commonly to little purpose ; because their minds are so weakened, that they cannot comply with them. But, because in some, especially, when the distemper has but lately begun to seize them, there is some power of understanding, and of reason, still remaining ; I shall offer them the following direc- tions and advices :
1. Endeavour to understand well^ the covenant of grace. Study, without delay, to attain just and clear views of the infinite riches, suitableness, and freeness of the grace of that everlasting covenant. The better you understand, and the more you think of, that wonderful contract, in which, complete sal- vation is purchased, promised, and sure to you; the more, under the consoling influences of the Spirit of grace, will your souls be sustained, and your tempers be sweetened. Think as often of the righteousness of Jesus Christ, as of your own sin- fulness ; as often of his fulness of grace, as of your own emptiness of grace ; and as frequently of the boundless love, grace, and mercy, of your Cove- nant-God, as of his majesty, holiness, and justice. The way to diminish, and even to overcome those terrors, which arise from partial, and false appre- hensions of God, is, to attain spiritual, clear, and enlarged views of him, as a God whose glory it is, to be merciful and gracious even to the chief of sinners ; and who will certainly shew mercy to them, who unfeignedly desire to honour him, and to be eternal debtors to his redeeming grace, for all their salvation. Let your thoughts also dwell on these cheering truths ; That the Lord Jesus hath, according to that well-ordered and sure covenant,
UNDER MELANCHOLY. 183
given such an infinite satisfaction to Divine justice, for your sins, as secures you from eternal death ; that he hath performed such a perfect obedience to the Divine law, as merits for you eternal life ; and, that life eternal is to you, the infinitely free gift of Godk.
2. Be firmly persuaded, that the incarnate Re- deemer, with his righteousness and fulness, is, in the gospel, offered to you as sinners of mankind. Con- stantly believe not only that, He is able and willing to save you ; but that, by his eternal Father and himself, he is freely, wholly, and particularly, offer- ed to you1. Believe cordially the record, " that God giveth to you, eternal life, and that this life is in his Son m." Consider that, it is not your sin but your duty, always to believe that to you in particu- lar, He giveth in offer his Son, with righteousness and life eternal in Him ; and that, it is not your sin but your duty, likewise to believe that the Fa- ther's authentic offer of him to you, affords you a warrant, presently to confide in him for salvation to yourselves, or, to trust that he saveth, and will continue to save you. It would be presumption in any of the fallen angels, to trust in him for their salvation, because he is not offered to them ; but it is not presumption in you, but a duty, to confide in him for all your salvation ; because the offer, the call, and the commandment to believe in him, are directed to you, in common with all other hearers of the gospel ; and these afford you a right, at all times, to place the confidence of your hearts in him
k Rom. vi. 23. l John vi. 32. Isa. Iv. 1. Rev. xxii. 17. m 1 John v. 11.
184 DIRECTIONS TO CHRISTIANS
for grace and glory. Believe then that, seeing you have an ample warrant, to trust confidently in the Saviour for the whole of your salvation, it cannot be your sin but your duty, your principal duty to do so. O if ye but saw, in the light of his word and Spirit, and believed, your Divine warrant, to come as you are, to come at all times, and confide in the Lord Jesus for complete salvation ; — how greatly would it alleviate the trouble of your minds n !
3. Be persuaded to trust accordingly in Jesus Christ, for all the inestimable blessings and com- forts of a free salvation, to yourselves in particular. Come, as unworthy, as lost sinners in yourselves ; come, not upon the ground of any qualifications in yourselves, but upon the warrant afforded you by the gospel-offer, and intrust your whole salvation to the compassionate Saviour. Rely with unsus- pecting confidence, on the faithful, the dear Re- deemer, for the enjoyment of all that is offered to you, in the glorious gospel. There, all the love of his heart is, in and with himself, offered to you : trust therefore that he loveth you °. His consum- mate righteousness is granted to you : rely upon it, for all your title to eternal life. All his salvation is also presented to you, for your acceptance : trust therefore that his right hand will save you p. Since it is all offered to you, as a free gift of grace ; trust, with the entire approbation and consent of your hearts, that he will save you in a way of boundless grace*. Seeing all the good things of this life,
n John iv. 10. Psal. xxviii. 7. ° 1 John iv. l6\
p Psal. cxxxviii. 7. q Acts xv. 1 1 .
UNDER MELANCHOLY. 185
which are necessary for you, are likewise offered ; trust that he will give you these also, in the kind, and the measure, that he sees good for you r. All the promises of his eternal covenant, are, in the in- definite offer, left and directed to you : trust there- fore that he will perform them to you, and so, save you with an everlasting salvation. The absolute promises of the Spirit and of faith especially, are, in the offer, given to you : trust that he will give his Spirit to you, and thereby enable you, yet more and more to believe in him. O that ye knew what a comfort it is, that the great Redeemer hath made it your duty, to trust at all times in Him, and in God through him. He commandeth you to trust in him, with all your heart s ; and therefore you may be assured that, he will not deceive your con- fidence, nor disappoint your expectation. Ah ! if a faithful and able friend but suggest, that you may depend on him for relief, in some external difficulty, ye will most readily confide in him, and believe that he will not deceive you ; and yet, you cannot trust a faithful, an almighty Redeemer, though he commandeth you to do it, and promiseth " That he will not turn away from you, to do you good t."
4. Love not the good things of this world so, as to place, either your happiness, or your confidence, in them. No objects whatever can continue in your possession, except Christ and God in him. No mercies can either be satisfying, or sure to you, but " the sure mercies of David V Set not, then, such a high value on any of the empty and transit
r Psal. Ixxxiy. 11. s Prov. iii. 5.
* Jer. xxxii. 40. u Isa. Iv. 3.
186 DIRECTIONS TO CHRISTIANS
tory things of this world, as to put it in their power ever to disquiet your souls. Reproaches, injuries, losses, — these are all without you : they cannot come in to your souls to vex them ; unless ye your- selves, open the door to let them enter. The Lord sendeth affliction upon your bodies, and it may be, permitteth men to injure you in your good names, and worldly estates ; but it is yourselves only, who suffer these, or any other outward calamities, to enter and to vex your souls. The things of this world, are still so high in your estimation, and they lie so near to your heart, that you cannot suf- fer the loss of any of them, without vexation of spirit. Ah ! that the world should seem so great, and that God in Christ should appear so small, in your view, as not to satisfy you, except when ye can have the world along with him ! O watch dili- gently, against the inordinate love of earthly things ; for it will dispose you to indulge distracting care, and repining opposition of spirit, to the holy dispo- sals of adorable providence. It is anxious care, and peevish discontent, that are often, at first, the occasions of melancholy. They usually so disturb a man's mind, as to render it defenceless against those temptations, respecting the state of his soul, with which Satan will afterwards assail him. The dis- quietness, which hath been occasioned by outward crosses, is then removed to his conscience, and so inflames it, that he begins to be for a long season, oppressed with many fears about the salvation of his soul. Thus, as if the Lord had not afflicted him enough, he adds to his own affliction. Only consider how heinous a sin it is, so to love the
UNDER MELANCHOLY. 187
world, as to set up your own wills, in opposition to the holy will, and providence of the Most High. By repining against Him, you secretly accuse him, and by accusing him, ye blaspheme his worthy name. Consider that, the resignation of your wills in every thing, to the will of God, is. a principal branch of holiness ; and that, it is in proportion as ye take complacency in His blessed will, that your hearts are comforted. O be persuaded to trust firmly, that, God in Christ loveth you and bestow- eth Himself upon you, as your everlasting portion ; and that, the Lord Jesus will give you that which is good, and withhold no good thing from you : for that is the way, through the Spirit, to mortify the inordinate love of the world.
5. Be not solitary, but as little and as seldom as possible. A time for retirement from company is, indeed, to those Christians who are well, a season of the greatest value for meditation, self-examina- tion, and prayer ; but to you, it is a season of great danger. If the devil, with his temptations, as- saulted Christ himself, when he found Him in a wilderness, remote from company ; much more will he assail you, if he find you solitary. It is your duty therefore to be, as often as attention to your other duties will permit, in the company of humble, faithful, and cheerful Christians ; especially, of those whose views of the gospel are clear, whose faith is strong, and who can speak from experience, of deliverance from dejection of spirit. It may also be of advantage to you, if ye confer at a time, even with Christians, whose cases are similar to your
188 DIRECTIONS TO CHRISTIANS
own ; in order to be satisfied, that your condition is far from being singular.
6. Recollect frequently that, although it is a sin to yield to a temptation ; yet, it is not a sin to be tempted. Jesus Christ himself, " was in all points tempted like as we are, yet without sinV He was tempted to the most atrocious and horrible sins, yea, even to fall down and worship the devil ; and yet, having with perfect abhorrence resisted every temptation, He still was without sin. You can at no time, be tempted to more horrible ini- quities, than those to which, the holy One of God was tempted. Though you cannot endure tempta- tion without sin, as He could ; yet, as it is not every sinful inclination in the heart of a believer, that is to be considered as a compliance with a temptation, ye should not charge upon yourselves, that which is the sin only of the tempter.
7. Consider how much it gratifies Satan, to see you indulging gloomy and desponding thoughts. It pleases that gloomy spirit exceedingly, to per- ceive you sullen and melancholy, like himself; to behold you distrusting your Saviour, and suspect- ing your God to be an enemy to you, and that, under the pretence of being deeply humbled and grieved for your sins. That surely cannot be, ei- ther your duty, or your ornament, which gratifies the devil, and serves to promote the interests of his kingdom. That can be no honour to you, which robs your gracious God and Father, of the honour
w Heb. ir. 15.
UNDER MELANCHOLY. 189
of his redeeming grace ; and which disposes you to hate him, and to flee from his presence, as if he was your implacable enemy.
8. Meditate frequently on the promises and grace of the gospel ; but let each of your meditations, be short and easy. A deep and continued meditation, will but harass and perplex your minds, and render you the more unable to perform your other duties. Your imagination and mind are, at present, so weakened, that you cannot employ them in a fix- ed and protracted meditation, without increasing thereby your malady. Do not mistake my mean- ing : I am not directing you to neglect meditation, especially on consoling subjects, but, to forbear deep and long meditation ; because, in your present condition, it will strengthen your painful distemper. A short meditation on some cheering subject, may be a mean of lessening, and even of removing, your dejection ; whereas, a deep and continued medita- tion will distract you, and by increasing your dis- ease, will render you the less able, to perform the other duties incumbent on you. When ye are at any time meditating, do not look down into the gloomy dungeon of your own heart, where, at pre- sent, nothing can be seen but darkness or confu- sion ; but look away from yourselves, to the com- passionate Redeemer, and to God, as a God of in- finite grace in Him. Instead of poring on your own hearts, to discern if love to Christ be there ; you ought rather to be thinking of the infinite love- liness of Christ, and of his love to you. This would be the means, of exciting the exercise of your love to him, and of bringing it forth to your view. A
190 DIRECTIONS TO CHRISTIANS
sight of your own hearts, will but render you the more melancholy ; whereas, a believing view of the glorious grace of the Redeemer, will comfort you. Frequent thoughts of the Lamb of God, who loved you, and gave himself for you, and of the love and mercy of God in Him, would, through the Holy Spirit, produce sweetness and love in your hearts ; when, on the contrary, fixed thoughts of sin, and of the wrath of God, would beget bitterness and aversion of spirit from him.
9. Be frequently employed in ejaculatory prayer, and let your stated prayers be shorter than ordi- nary. In your present case, you are not able to continue in these holy exercises, so long as formerly. Since therefore ye cannot do as ye would, ye should do as you can. If sickness or pain of body, ex- cuses a man for being short in devotional duties, because nature is then so debilitated, that it cannot hold out long ; the sickness of the natural spirits, which enfeebles, not only the body, but also the mind, may well excuse him. When ye feel your- selves unable to continue long in prayer, as ye can- not miss to do, struggle not too hard, in opposition to enfeebled nature; for this, by increasing your distemper, will disable you the more for every duty. Study at the same time to retain, as much as pos- sible, your relish for holy exercises ; and to guard against every thing, that would render them trou- blesome, or grievous to you. Let not your pre- sent inability, to continue so long in prayer as for- merly, discourage you ; for this also would increase your malady. Endeavour, when you are praying, to employ as much of the time, in thankful acknow-
UxNDER MELANCHOLY. 191
ledginent of mercies, as in penitent confession of sins. Were ye to employ, even more of the time, in thanksgiving and praise, than, in confession and complaint ; it might, under the influences of the blessed Comforter, be a mean of lessening, or even of removing, the bitterness of your spirits.
10. Be not discouraged, though -in your holy exercises you have no lively feelings^ nor elevating conceptions. These, however desirable and useful they are, yet cannot, in your present condition, be reasonably expected. Although they are sometimes enjoyed by many holy persons, yet they are not the essentials of true holiness. Lively feelings, de- pend more on one's natural constitution, than many are willing to allow. Some Christians have natur- ally a quicker sensibility, than others. A very small affair will make some of them, feel deeply. They who live nearest to God, are commonly not those, who have the liveliest feelings and emotions of joy or grief; but those, who are most conform- ed to the holy image of the Son of God, and who, from principles of faith and love, are most devoted to Him, and most inclined, at all times, to do his will. Many believers, especially when dejected in spirit, have bewailed bitterly, their want of deep
feelings ; who, if their feelings had been but in the smallest degree, deeper or livelier, than they already were, might have been disordered, and even dis- tracted by them.
11. Be diligent, from principles of faith and love, in doing the work of your lawful calling. Be con- stantly occupied, as far as your bodily strength will permit, in doing seasonably, your proper work ;
192 DIRECTIONS TO CHRISTIANS
and consider that it is very sinful, as well as dan- gerous, to squander any part of your precious time in idleness. The Lord hath commanded you, to labour six days ; and therefore, you cannot neglect prosecuting your secular business, without omitting your duty, and thereby incurring, in a still higher degree, the displeasure of your heavenly Father. Besides, if ye allow yourselves, but for a short sea- son, to be unemployed, Satan will be sure to find employment for you. By being idle, you invite him both to tempt and to trouble you ; and he will not fail, instantly to seize an opportunity, so very favourable to his design. Then, ye will have leisure to hearken to him, and to revolve in your minds, every one of his infernal suggestions. Your precious time is continually hasting away, and the Lord hath allowed you none to consume in idle- ness. If then, you, notwithstanding, allow your- selves to squander any part of it in sloth ; you may thereby provoke the Lord to permit Satan to harass you in a very uncommon degree. No pretence of employing your time in exercises of devotion, will excuse your idleness; for you are omitting that duty, which the holy law of God re- quires *. Besides, you should consider that, to employ your time as formerly, in the work of your lawful vocation, especially if it be in the open air, will probably be a most effectual mean of curing you of your bodily distemper.
12. Represent your case to some skilful, cheer- ful, and humble Minister or private Christian, and
x Prov. xxvii. 23. Rom. xii. 11.
UNDER MELANCHOLY. 193
follow diligently his directions. Your imagination is so distempered, and your mind is so weakened, that you cannot judge aright, either of your condi- tion, or of your duty. Your diseased imagination will represent every object to your mind, in dark and frightful colours. Relate your case, therefore, to some skilful and faithful counsellor ; especially, to one who himself was once in your afflicted con- dition ; and do not despise his judgment concern- ing, either your dejection, or the means to be used for the removal of it. Be directed by him, with respect to the subjects of your thoughts, the ob- jects of your fears, the scruples of your consciences, and the manner of your devotional exercises. " Be not wise in your own conceits." Do not obstinately adhere to every fancy, that strikes your minds ; but, distrusting your own understandings, follow resolutely the directions of an experienced, and cheerful Christian. This is prescribed by the Spirit of God ; and he will bless his own ordi- nance y.
13. If you have reason to apprehend, that your malady is increasing, ye ought to consult a skilful Physician ; and, in the hope that you shall in due time recover, to observe carefully his prescriptions. Since the body is afflicted as well as the mind, you should, in order to a removal of your dejection, follow the directions of the Physician, as well as of the Divine. This is one of the duties -required of you, in the sixth commandment of the moral law. Indeed, until the disease of the body be in
y Job. xxxiii. 23—25. I
194 ADVICES TO THE FRIENDS OF
some degree removed, it cannot be reasonably ex- pected, that the mind will be relieved.
14. Finally, Trust that the Lord Jesus, whose infinite compassions fail not, will, as far as it shall be for his glory and your good, command deliver- ance for you. " Though,71 for a season, " he cause grief, yet will he have compassion, according to the multitude of his mercies V Instead of trusting in the means, which it is still your duty diligently to use, trust in 'your infinitely compassionate Sa- viour ; and, in the exercise of humble confidence in Him, let each of you say, " He will turn again, he will have compassion upon me a : " Thou wilt compass me about with songs of deliverance b."
Sect. III. Advices to the relations and friends of such Christians, as are afflicted with melanclwly*
It will now be proper, to subjoin some advices to those relatives and friends of Christians under melancholy, who are often in their company, and to whom it belongs to take care of them.
1. I would counsel you to regard them, at all times, with the most tender compassion. Of all the maladies o which, persons in this valley of tears, are liable, melancholy is the most dismal and over- whelming. Other distempers seize the body only ; but this fastens on, both the body and the mind at once. It disquiets a man's mind, disorders his thoughts, and fills his soul with anguish and hor- ror. Look then on such Christian friends, as are
z Lam. iii. 32. a Mic. vii. 19. b Psal. xxxii. 7-
CHRISTIANS UNDER MELANCHOLY. 195 under this dreadful distemper, with the greatest pity and tenderness. Considering that, ye your- selves are also in the body, and are obnoxious to the same overwhelming malady, regard them with the most affectionate and tender sympathy. They are deeply afflicted in body, and sore vexed in spirit. Their minds are troubled. Their spirits are dejected. Their consciences are inflamed, Their sighs are deep. The language of their dole- ful condition, especially to you, is the same as that of Job, to his friends : — " Have pity upon me*, have pity upon me, O ye my friends ; for the hand of God hath touched me V
2. Pray frequently and fervently to the Lord for them, and request other Christians, to pray for them likewise. In presenting your supplications for them, you have strong arguments to plead. Ye may plead, that the Lord Jesus endured unparalleled anguish of soul, as well as torment of body, for them ; that their trouble is so great and overwhelm- ing, that none but He, can help or deliver them; that the more insupportable, their anguish and terror are, the more illustriously, will his power and mercy be displayed, in delivering them ; that the more dismal and formidable their distress is, the more gloriously v/ill the kindness of his love be manifested, in creating peace to their troubled souls ; and that the less others can do, to relieve them, and the more unworthy of relief they are, the more brightly, will the glory of his redeeming grace shine, in saving them. And though they
Jobix. 21.
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196 ADVICES TO THE FRIENDS OF may, under deep despondency and terror, even forbid you to pray any more for them ; yet persist you still, in sending up your supplications to the Father of mercies, in their behalf, and in request- ing others to do the same : for, if the Lord stir up you and his saints around you, to~continue instant in prayer for them, he will, in due season, " stir up his strength, and come and save them d." The Lord Jesus saith to his disciples, " If two of you shall agree on earth, as touching any thing that they shall ask, it shall be done for them, of my Father which is in heaven e." Accordingly, when many of the saints were gathered together, and employed in praying for Peter, who was kept in prison ; the Lord delivered him, at the very time in which, they were presenting their supplications for his deliverance f.
3. Study frequently to suggest grounds of com- fort to them, by telling them especially, that the Lord can, and that you trust he will, shortly deliver them. Endeavour often to revive their drooping spirits, by reminding them that the Father of mercies can in a moment, command deliverance for them ; and that ye hope, " He will satisfy them early with his mercy, and make them glad, accord- ing to the days wherein he hath afflicted them, and the years wherein they have seen evil g." Remind them frequently that the more bitter, their anguish is, the more sweet, will their deliverance be ; and that the more deep and doleful, their sadness is,
d Psal. lxxx. 2. e Matth. xviii. ]Q. f Acts xii. 12. g Psal. xc. 14, 15.
CHRISTIANS UNDER MELANCHOLY. 197
the more delightful, will their joy be. Encourage them likewise, by repeating daily to them, that many others have been in as deep anguish, as they are ; and yet have afterwards, been made to rejoice in the light of God's countenance. By encouraging discourse like this, you may, by the blessing of God, give them some faint hope of deliverance ; which will alleviate their doleful trouble, and con- sole their wounded spirit.
4. Often remind them, of the infinitely rich and free grace of the Lord Jesus, of his being in the gospel freely and wholly offered to them, and of the ample warrant afforded them by the offer, to trust in him, for all salvation to themselves in par- ticular. Exhort fhem daily, to come as they are, to come as sinners in themselves, and to instrust the whole of their Salvation to Jesus Christ. Put them often in mind, that this is their first, their principal duty ; and, that their neglecting of this is their greatest sin h. Urge them daily, to trust that the Lord Jesus loveth them, with a free, an immense, and an everlasting love; and that he will surely bestow upon them, all the salvation that he offereth to them. Remind them frequently, that God in Christ is infinitely merciful and gra- cious ; that as the heaven is higher than the earth, so his thoughts of mercy and grace, are higher than their thoughts of guilt and unworthiness, of misery and despondency ; and that the very chief of sinners have been, and still may be, pardoned and received unto his favour. The greatest kind-
h 1 John iii. 23. John iii. 18.
198 ADVICES TO THE FRIENDS OF ness, that you can shew them, next to praying for them, is, to set the consoling truths of the gos- pel often before them : for these, in the hand of the adorable Comforter, are fitter than any thing else, to comfort them.
5. Do not relate in their hearing, any mouniful or frightful tale : for if they hear a doleful story, their diseased imagination is prepared to fasten upon it, and thereby to increase the sadness of their spirit. The hearing of a melancholy tale, will throw them into a still more violent perturba- tion of mind ; and so, will strengthen their doleful malady. They are commonly very acute, in ex- aggerating every dismal story, and in turning it to their own prejudice; so that, when they read or hear any sad and shocking narrative, they will not fail to say within themselves, < If it is so grievous, so terrible, to be treated with such severity, such barbarity ; how miserable, how dismal, how dread- ful, must our condition be, when we have a sin- avenging God, for our infinite enemy, and have no prospect, but that of being tormented in fire and brimstone, for ever and ever P Their hearts already meditate terror ; and therefore every sad account which they happen to hear, increases their terror. It pours oil into the flame. Study then, as much as possible, never to mention before them, any thing that would add to their mental trouble.
6. When you converse with them, upon reli- gious subjects, do not press upon their minds and consciences, the law as a covenant of works. The law in its covenant-form, should be set before be- lievers, as well as before others ; but not before such
CHRISTIANS UNDER MELANCHOLY. 199 believers, as are afflicted with deep melancholy. To set the fiery law, more and more home to them, when they are already overwhelmed, by a sense of contracted guilt, and by a dread of eternal wrath ; is indeed the way to inflame, but not to heal, the wounds of their consciences. The law as a rule, indeed, ought frequently to be urged upon them ; but not the law as a broken covenant. They are already much cast down ; and they should rather be lifted up, by the comforts of the gospel, than cast down still lower, by the terrors of the violated law.
7. Do not, at any time, speak to them in a harsh or passionate strain. Bitter words will do them no good, but will, on the contrary, inflame their wounds, and so increase their anguish. If you de- sire to be instrumental, in alleviating their sorrows, and in removing their sadness ; do not, on any pre- tence whatever, irritate their minds by rugged speeches. To rebuke or upbraid them now, when they are least able to bear it, will but imbitter their wounded spirits, and so add to their dejection. Do not say to them, That they complain without a cause ; for they would not complain, if their hearts were not perplexed, by the terrors of the Almighty. Besides, if ye be harsh in your speeches to them, they will begin to suspect, that ye have no kindness for them, no sympathy with them ; and consequently, they will disregard almost every thing that you say to them. Job, in answer to the severe speeches of his three friends, said to them, " Mi- serable comforters are ye all. If your soul were in my soul's stead, I could heap up words against 1
200 ADVICES TO THE FRIENDS OF you, and shake my head at you. But I would strengthen you with my mouth, and the moving Ox my lips should assuage your grief1." The enemies of Messiah are, in ancient prophecy, thus charac- terized : " They talk to the grief of those, whom thou hast wounded k." Let not the behaviour of your dejected friends, then, provoke you at any time, to anger against them ; nor let any of their expressions, ever make you speak passionately or harshly, to them.
8. Believe that, their griefs and fears are such, as the?/ say that they are. When you talk with them, believe that, their words are a true expression of their thoughts and feelings ; and do not contra- dict them. Be not so cruel as to say, in answer to any of their doleful complaints, as some have said ; ' It is but a mere whim, an odd freak, a strange fancy.' If it is but a fancy, a distempered imagina- tion is, at least, as real, and as grievous an afflic- tion, as any other calamity ; and the persons afflict- ed with it, require, at least to be treated with as tender sympathy, as they do, who are under any other, how great soever it may be. Do not think that they affect to be more sad, than they really are. They are under such perturbation of spirit, that they need not, and will not, and cannot, coun- terfeit any more sadness or anguish, than that which they already feel. If you do not appear to them, to credit what they say ; it will not be in their power to believe, that your concern for them, or sympathy with them, is real. And when they find
i Job xvi. 2, 4, 5. k Psal. lxix. 26.
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CHRISTIANS UNDER MELANCHOLY. 201 that it is to no purpose, to disclose the anguish of their souls to you, they will suppress it ; and then, it will overwhelm them, and so increase the disease of their natural spirits. If then, you have the smallest desire, to be instrumental in relieving your afflicted friends, do not disbelieve, nor contradict them ; but shew them invariably, that you believe their doleful complaints, to be true expressions of the anguish which they feel.
9. Study as far as, consistently with a good con- science, ye can, to please them in every thing, and not to do, nor say, any thing that may displease them. To irritate them, will but disquiet and per- plex them the more, and so will increase their dis- temper ; whereas, to please them in every thing, and in every way possible, will be one of the most effectual means of curing them. If you know what it is that, in any degree disgusts them, let it be re- moved without delay; and if you can conscienti- ously do, or say, or afford, any thing which ye know would gratify them, do not withhold it from them. This indeed will not be an easy task : for to be gloomy, or apt frequently to be displeased, forms no small part of their distemper. But you ought carefully to study it : for if ye could fre- quently please them, it might, by the Divine bless- ing, be a mean of arresting the progress of their doleful malady, if not, of removing it in process of time altogether.
10. Do not press them to do any thing which, their grievous distemper renders them unable to do. They are under great depression, and anguish of spirit, and are continually full of perplexing
i2
202 ADVICES TO THE FRIENDS, &c.
thoughts. It would then be very unkind, and even cruel, to urge them vehemently, to do any thing which requires exertion of mind, or intenseness of thought. If you importune or press them, to do that which, in their present condition, they are no more capable of performing, than a man whose bones are broken, is, of running a race, or of walk- ing under a burden ; ye will thereby, throw them into still deeper perturbation of spirit, and this will increase their malady. If the distemper has not yet advanced far, you may indeed, if necessary, often exhort them to do any thing that can easily be done, and to engage in the exercises of social and public worship ; but even this must be done5 not in a peremptory, but in a gentle and affection- ate manner.
11. At the same time, do not if possible suffer them to be habitually idle, or to be long alone. En- deavour, with loving and mild importunity, to al- lure them to some agreeable and easy task ; such as will exercise the body, and yet not require exer- tion of mind. This will contribute, not only to strengthen the body, but, in some degree, to with- draw the attention of the mind, from its disquiet- ing thoughts. Do not permit them to remain for a long time, alone, especially, if their doleful mala- dy appears to be increasing ; but study to procure suitable company for them. Do also all that you can, to prevent them from reading such books as may discourage, or alarm, or terrify them ; and from reading any book long at a time.
1 2. To conclude : choose such a Physician for them, as is eminently skilled in curing the disease
REFLECTIONS. 203
of melancholy ; and, at the same time, is prudent and cautious. If one can be found, who has him- self, in any degree, been afflicted with that grievous malady, and who has, by the blessing of God, cured some who had been under it ; he should, in preference to any other, be consulted ; and his pre- scriptions and directions ought to be so carefully observed, as even in cases of extremity to force, if it cannot be otherwise attained, the afflicted persons to comply l.
From what has oeen advanced in this Chapter, it will, I hope, be obvious to the intelligent and candid reader, that true religion is neither the cause, nor the effect of melancholy.
It cannot be the cause of melancholy ; for many have been, and many are, truly religious, who have never appeared, in the smallest degree, to be under the disease of melancholy. Were genuine religion the cause of melancholy, it would undoubtedly have been so, in the case of all, who have exhibited sa- tisfactory evidences of their godly sincerity. Every religious man, would inevitably be afflicted with that dreadful malady ; yea, he would be oppressed with it, usually in the very degree, in which he is religious. But so far is this from being the case, that, on the contrary, instances not a few have been found of persons, whom, pure religion has most ef- fectually cured even of deep melancholy. Peace with God, and peace of conscience, together with
1 For several of these Advices, I have been indebted to Mr Timothy Rogers' Preface to his Discourse on Trouble of Mind, and Melancholy.
204 REFLECTIONS.
the exercise of supreme love to God, have, in many instances, removed deeply-rooted melancholy, and that, after it had resisted all the power of medicines. Joy and peace in believing have, by the Divine blessing, often effected the cure, without the help of medicines; especially in those cases in which, the melancholy constitution of the body, had been produced by trouble of mind. True religion, then, when it has its due effect upon the heart, is so far from being the cause, that it is the best cure, of melancholy.
As religion is not the cause, so neither is it the effect of melancholy. Were true religion the effect of melancholy, every melancholy man would be- come truly religious, and his degree of genuine re- ligion, would be in exact proportion to his degree of melancholy ; so that, the more afflicted with that direful malady, he were, the more joy and peace in believing, and the more love to God, and delight in him, would he at the same time experience. But instead of this, it appears in fact, that the greater number of those who are under the disease of me- lancholy, consists of persons who are entire stran- gers, yea, and some of them avowed enemies, to true religion. Faith, holiness, and spiritual com- fort, which constitute real religion, are so far from being the effects of melancholy, that the disease of melancholy is, in itself, a great hindrance to them. It is true that, the Lord may render this dreadful malady, subservient to faith, holiness, and comfort, as he sometimes doth, legal terror ; but both the one and the other are, in themselves, obstructions to them. Melancholy, indeed, effects slavish fears,
REFLECTIONS. 205
legal terrors, and endless scruples ; but these con- stitute no part of pure religion : for, in proportion as religion is increased, in the heart and life of the believer, these are diminished. To say then, either that, genuine religion makes persons melancholy, or that, melancholy renders people truly religious ; is to utter an ignorant, and an impudent slander, against our holy religion. No man who has the smallest experience of Godliness, can deliberately reproach it in that manner. Some of the saints, it is granted, are sometimes melancholy ; but this is not, because they are religious ; but either, because they find, that they have too little of religion, or, because they fear, that they have none at all. Me- lancholy, therefore, instead of being styled, religi- ous, should rather, I humbly apprehend, be termed, superstitious melancholy ; for while this distemper makes no man truly religious, it has a direct ten- dency to render all who are afflicted with it, whether they be converted, or unconverted, superstitious ». Hence, the devout reader may also learn that, so much doth the direful disease of melancholy, weak- en the mind of a holy man, while he is under it ; that he not only cannot, but will not, be sensible of joy, or of any other grace in himself. So far as that doleful malady prevails, it renders him sullen, and averse from seeing, or feeling, or attending to, any thing which might afford him comfort. It makes him willing to despond, and unwilling to hope, or to rejoice. The consequence commonly is, that he makes it his main study, to raise doubts
m See Henry on the Pleasantness of a Religious Life, p.50.
206 REFLECTIONS.
m himself, to frame objections against himself, and so to help forward his own affliction. Whatever grounds of consolation, he reads or hears of, he dis- regards ; and he spends his time in starting objec- tions against himself, which he is as unwilling, as he is unable, to answer. He has the principle and habit of faith, of love, of joy, and of every other grace, in his soul ; but he perceives them not, be- cause he will not perceive them. His views are dark and gloomy. His feelings and exercises, are much tinctured by the disease of his natural spirits ; and his imagination and mind, are more susceptive, at that, than at any other time, of impressions from the powers of darkness. No sooner does his imagi- nation become distempered, by an alteration in the motion of his nervous spirits, than this mysterious distemper, in addition to the corruption that re- mains in the imagination, affords Satan an avenue, for assaulting him with the most terrifying of his temptations. Immediately, that infernal enemy pours in, like a torrent, blackness of darkness, frightful illusions, and distracting terrors ; so that, the dejected Christian becomes a terror to himself. Oh ! what anguish, what horror, fill his soul, when Satan is permitted, by means of that malady, thus to tyrannize over him ! How dreadful is this dis- temper, which leaves the imagination so exposed to that merciless enemy, and which enfeebles the mind, and impairs the judgment, to such a degree; that the Christian, whilst he is feeling the deepest anguish of spirit, is, at the same time, unwilling to receive that consolation, which is freely offered to him, and which only can relieve him ! If he can
REFLECTIONS. 207
take pleasure in any thing, it is in solitariness and darkness, in sadness and wailing. The mysterious distemper, under which he labours, turns fancies into realities and realities into fancies, fictions into truths and truths into fictions. It renders every sweet thing, bitter, and every bitter thing, bitter in a ten-fold degree.
Dejected believers may, from what has been said, see what ground they have to hope, that the Lord will not deal with them, according to what they are, or to what they do, under deep melancholy, God in Christ, is infinitely gracious and merciful ; and he will not consider the inevitable consequents of a direful malady, which none but himself can remove, as sins against him. He will indeed treat believers, according to what they are, and to what they do, when their understanding is sound ; but not, according to what they think, or speak, or do, when their imagination is distempered, and their mind disabled and perplexed. A tender-hearted father, will not be angry with his beloved son, for those injurious expressions and actions, which are the effects of frenzy ; but he will, on the contrary, feel and discover the more tender sympathy with him. Now, " as a father pitieth his children, so the Lord pitieth them that fear himn," Let no good man then conclude, from his inconsistent and strange behaviour, under the disease of melancholy, that he never was a child of God.
Lastly, However doleful, the distemper of me- lancholy is, it is infinitely more desirable, even to be
. ciii. 13.
208 REFLECTIONS.
a melancholy saint, than a mad sinner. Solomon, who could not be mistaken, informs us, when speaking of unregenerate sinners, that, " madness is in their heart while they live °." Now suppos- ing, (which very seldom happens,) that a holy man should be afflicted with melancholy, all his clays ; still, it is infinitely less dreadful, to have that dire- ful malady affecting the mind, during the short period of human life, and then, followed by endless and ineffable delight ; than to have that madness in the heart whilst one lives, which afterwards, will increase into hideous and endless rage. Impeni- tent sinners, like Saul of Tarsus, are " mad against the saints p ;" and " they are mad upon their idols i." The prodigal, under conviction of his sin and misery, is said to have " come to himself r ;" which intimates, that hitherto he had been beside himself. Unregenerate men, with respect to the concerns of their souls, are madmen ; and all their joys, are but like the pleasant dreams of a man, who has been deprived of his understanding : whereas, those regenerate men, who are under the deepest melancholy, have still the principle and the habit of pure, solid, and everlasting joy.
° Eccles. ix. 3. p Acts xxvi. 11.
9 Jer. ]. 38. r Luke xv. 17.
209
CHAPTER VI.
OF THE DESIGNS OF GOD, IN PERMITTING SOME OF KIS CHILDREN, TO LOSE THEIR SPIRITUAL COMFORT.
The throne of the incomprehensible, and only- wise God, " is established in righteousness; but it is, at the same time, surrounded " with clouds and thick darkness." " He maketh darkness his pavilion round about him.*" " His judgments are a great deep :" they are too deep for us to fathom. His counsels are unsearchable, and his ways of providence are past finding out. When, therefore, we would try to penetrate into the mysterious de- signs, which the infinitely wise God hath, in per- mitting any of his redeemed, so to lose their spi- ritual consolation, as to fall under spiritual trouble, and even sometimes under melancholy ; it becom- eth us to do it, with the most profound reverence, and only so far, as the holy Scriptures are our guide. Now from these, we discover that the Lord suffereth believers, to deprive themselves of their sensible comfort, and to continue for a season, under trouble of mind ; not in order that they may thereby, give the smallest degree of satisfaction to his justice, for their sins. Their Divine Surety hath endured for them, the whole punishment due for all their iniquities ; and so, hath fully satisfied the offended justice of Jehovah s. We also find that, he doth not permit this, from any pleasure
s Isa. xlii. 21. Gal, iii. 13.
210 OF GOD'S PERMITTING BELIEVERS that he taketh in their perplexity of soul, consider- ed merely in itself : for His nature is so infinitely merciful, that he can take no pleasure in their sor- rows, considered as disunited from the purposes, intended to be served by them t. We likewise dis- cern that, he doth not suffer any of the saints, to fall under depression of spirit, with a view to dis- courage any unregenerate sinner, from coming to Christ, or from entering upon a holy life ; for, saith an apostle, f* God cannot be tempted with evil, neither tempteth he any man "." — But, he permits them, I humbly apprehend, so to lose their spirit- ual comfort, as to be disquieted and distressed in spirit, especially for the following purposes :
1. That he may thereby, render them tJte more conformable to his beloved Son, their head and re- presentative in the new covenant. So delighted is Jehovah the Father, with the image of his infi- nitely dear Son, who, as the second Adam, is the first-born among many brethren ; that he hath re- solved, that the objects of his redeeming love, shall, as much as possible, consistently with their eter- nal salvation, be conformed to that image, not only in point of holiness, but of suffering. " Whom he did foreknow," says the apostle Paul, " he also did predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren w." Now, seeing that the Lord Jesus, in his estate of humiliation in this world, suffered, not only in his body, but in his soul; God the Father, hath determined, that the spiritual seed
t Lam. iii. 33. Jer. xxxi. 20. Isa. lxiii. 9. u James i. 13. w Rev. viii. 29,
TO LOSE SPIRITUAL COMFORT. 211
of Christ shall in this world, resemble him, by suf- fering more or less in their souls, as well as in their bodies. As Christ endured in his soul, an awful suspension of Divine consolation, together with a dreadful impression of vindictive wrath ; so believers, in order to resemble him, do sometimes endure the hiding of their heavenly Father's coun- tenance, and the sense of paternal anger, which they often mistake for vindictive wrath. Hereby they drink of his cup : they are partakers of his sufferings ; and so are able from experience to say, "As he was, so are we in this world x." For, though they never actually experience, in their trouble of soul, that vindictive wrath, which Christ Jesus felt in his ; yet, by this conformity to him, they have fellowship with him in his sufferings, and attain some small experience of the bitterness of what he endured for them ; and so they learn, the more highly to esteem him, the more ardently to love him, and the more gratefully to remember his immense love to them.
3. He suffers them to lose for a season, their comfort, that he may make themfeel more sensibly and see more clearly, the deep depravity of their nature. We read that, Jehovah led the Israelites " through a great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, and where no water was ; that he might humble them, and prove them, to do them go6d at their latter end," by discovering to them, what was in their hearts *. In like manner, he sometimes with-
x 1 John iv. 17. y Deut. viii. 15, l6\
212 OF GOD'S PERMITTING BELIEVERS holds his influences of comfort, from believers, and leaveth them for a season, under depression of spi- rit; in order that he may prove them, and give them, more clear and humbling discoveries of the depth and strength of the corruption, which re- maineth in themz. The hearts of believers, are like the waters of the sea, which in a calm appear to be clear ; but no sooner does a storm arise and agitate them, than they begin " to cast up mire and dirt." When Christians are at ease, they sometimes think, that their corruptions are not so strong, and that their graces are not so weak, as they really are : they flatter themselves, that their sanctification is much further advanced, than it ac- tually is. But when their comfort is gone, and their hearts are troubled ; what unbelief, what pride, what deadness, what enmity against a holy God, what impatience, what murmuring, what strange unbecoming thoughts of God, arise and appear in their hearts ; which they never before, could either feel or believe to be there ! Mental trouble serves, in the hand of the Holy Spirit, to shew them, how deeply rooted, how inveterate, how malignant, their depravity is ; and what rea- son they have to be greatly ashamed, and to blush, before the omniscient and holy Lord God. It was, upon Job's having been grievously afflicted in spi- rit, that he discerned more vileness in his heart, than he could formerly have suspected to be in ita; and that he learned, deeply to abhor himself as a sinner *\ There are abominations which, like nests
z 2 Chron. xxxii. 31. a Job. xl. 4. b Job. xlii. 6.
TO LOSE SPIRITUAL COMFORT. 213 of vipers, lie so quietly within ; that believers do not suspect them to be there, till the rod of spirit- ual trouble, disturbs and arouses them. Some cor- ruptions lie so very deep in their hearts, that they can hardly discern them. But as fire under a pot, causes the scum to rise up and run over ; so trou- ble of mind brings up from the bottom of the heart, such deep corruptions to view, as the most enlightened of the saints, could otherwise, scarcely have conceived to be there : and discoveries espe- cially of these, are necessary to deep humiliation of spirit, before the Lord.
3. Another design which God hath, in inflicting trouble of spirit upon some of his children, is, that he may thereby chasten them for their sins, and so, imbitter sin to them. Disquietude of soul is to believers, a fatherly chastisement. The Lord resolveth thereby to correct them. He determines that, by their bitterness of soul, they shall " know and see, that it is an evil thing and bitter, that they have forsaken Him c." By this most afflictive dis- pensation, he thus speaketh to each of them ; " Thy ways and thy doings have procured these things unto thee : this is thy wickedness, because it is bitter, because it reacheth unto thine heart d.w As the Lord never chasteneth any of his children, but for their profit e ; so he never afflicteth them with spiritual trouble, except when it is necessary for that purpose. Accordingly the apostle Peter saith, " Ye are now for a season, (if need be), in heaviness, through manifold temptations $.? By
c Jer. ii. 1Q. d Jer. iv. 18.
e Hab. xii. 10. f 1 Pet. i. 6.
214 OF GOD'S PERMITTING BELIEVERS suspending his influences of consolation, from their souls, and so imbittering their sins to them, the Lord weakeneth the remains of corruption in them. He thereby, renders them more wise, and circum- spect, and so he preventeth much sin, into which, they otherwise would fall e. By this painful dis- cipline, their souls are " purified, and made white, and tried ;" and so by sad experience, they are made to feel, as well as to see, that their sin is ex- ceeding sinful. By withholding for a season, con- solation from them, he shews them, the evil of their not having improved their former comfort well ; of their having made for themselves, a sa- viour of their pleasant frames, by relying on them, rather than on Jesus Christ. By permitting dis- trust and despondency to prevail against them, and so to occasion much trouble and perplexity of mind to them ; he teaches them, the exceeding sin- fulness of their unbelief and distrust. His design in hiding his face from them, is, to teach them that they did wrong in setting a small value upon his favour, and the light of his countenance. If he layeth them under a painful sense of his anger, it is, to make them sensible of their folly, as well as ingratitude, in provoking his displeasure. By piercing their hearts with deep sorrow, he teaches them, the sinfulness of their having pierced his be- loved Son, and grieved his Holy Spirit. If he maketh them experience the terror of his vindic- tive wrath, or the dread of suffering, through eter- nity, the pains of hell : it is to teach them, the
8 2 Cor. xii. 7.
TO LOSE SPIRITUAL COMFORT. 215 extreme folly of their not having been afraid of sinning against him. One part of his design, in suffering his fiery law, to re-enter and distress their consciences, is, to make them deeply sensible of the great evil of their legal spirit. By permitting them for a time, to lose sight of their evidences of grace ; he teaches them, that they ought never to be proud of their attainments in religion, nor to trust in grace received. If he appears not to stand in the relation of a Father, to them, it is to render them more sensible, that they have not acted the part of obedient children, to him. By seeming to shut out their prayers, he reproves them, for re- straining prayer, and for their unbelieving, wander- ing, and vain thoughts in prayer. When he per- mits them to be afraid, that they are yet under the dominion of spiritual death ; it is to teach them, the great evil of deadness and coldness of heart, in their acts of worship. If he denies them, his re- viving and consoling presence, in reading and hear- ing his blessed word ; it is to make them deeply sensible of the sinfulness, of their having despised his glorious gospel. And if he ieaveth any of them, to fall into some gross and open sin ; his design may be to chasten them, for having suffered themselves to commit secret iniquity. By thus chastening them, the Lord instructeth them in the exceeding sinfulness of their sin h ; in order that, they may so bewail and abhor it, as to turn with fuller de- termination of heart from it, to Him as their gra- cious God and Father. Hereby he also teaches
h Chastening and instructing are, both in the Hebrew, and in the Greek, expressed by one word.
216 OF GOD'S PERMITTING BELIEVERS them, that if he leave them but for a single mo- ment, they will instantly fall, even into the most atrocious crimes. Ah ! how deep, how inveterate, is their disease, when a potion so bitter, is requisite to accomplish their cure I
4. The Lord withholds consolation from some of his people, and suffers them for a season, to walk in darkness, in order to try and exercise their graces. Hereby the graces of the Spirit in them, are tried or proved, and their truth, as well as their weakness or strength, is manifested to them. " Now for a season,1' says the apostle Peter, " ye are in heaviness, through manifold temptations ; that the trial of your faith, being much more pre- cious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory, at the appearing of Jesus Christ l™ No affliction is so grievous and so trying, as spiritual distress. The Lord therefore inflicteth spiritual trouble, sometimes, upon believers, in order that he may try their faith and other graces, and so dis- cover these to them. It appears to have been one of the designs of Job's spiritual trouble, to try, and so to manifest to himself and others, the strong faith, and the invincible patience, which God had given him. There are some graces in the heart of a holy man, which are discovered more clearly to him, by means of spiritual trouble, than of any ex- ternal affliction. When he finds that he has been enabled, to trust in the Lord Jesus, at the very time in which, he was frowning upon him, and
* 1 Pet, i. 6, 7, 5
TO LOSE SPIRITUAL COMFORT. 217
seeming even to slay him ; to love him for Him- self, when he had no reviving sense of his love to him ; and to follow him with longings and prayers, in the midst of darkness and discouragement ; this is afterwards a clear proof to him, of the re- ality of these graces in his soul. Trouble of mind, during its continuance, renders the exercise of graces, and the performance of duties, peculiarly difficult. If believers, then, when they are under spiritual distress, continue still to cleave in some degree, to God in Christ, and so to love him, as to prefer Him before every other object of affection, even when he seemeth to be casting off their souls, and to be shutting out their prayers ; this, when they afterwards reflect upon it, will be an evidence to them, that they are sincere, and that their love to him is supreme. Moreover, when they are en- abled, under that most grievous trial, to exercise in some degree, their graces ; those graces, are not only manifested to their consciences, but are strengthened and increased, by their exercise of them. The same affliction that serves, in the hand of the Holy Spirit, to try and discover their graces, serves also to excite them to exercise ; and the more they are exercised, the more the habit of them is strengthened. When the Lord thus chast- eneth any of his dear children, it is invariably for their profit, that they may be partakers of his ho- liness. For this " chastening, though for the pre- sent, it is not joyous, but grievous," exceedingly grievous; " nevertheless, afterward it yieldeth the peaceable fruit of righteousness, to them who are
K
218 OF GODS PERMITTING BELIEVERS exercised thereby V It supplies them, in the mean time, with special occasions, for striving and wrest- ling against their spiritual enemies, for swimming against the stream, for pressing on as through an opposing crowd ; and thus, their graces have spe- cial opportunities afforded them, of becoming stronger by frequent exercise. It affords occasion, for many actings of faith and love, of repentance and resignation ; and for many ardent longings, and heavenly breathings, which otherwise would not, perhaps, be experienced. Besides, the exer- cise of the graces of his Holy Spirit in believers, es- pecially of that grace in which, each of them excels, is so pleasing to the Lord ; that he will on no ac- count, suffer them to want occasion, nay, frequent occasion, for such exercise K
5. His design also in withholding consolation, is, to teach them by experience, their continual need of living upon Christ by faith ; and so, to render Him the more precious to them. " I will leave in the midst of thee," saith Jehovah, " an afflicted and poor people ; and they shall trust in the name of the Lord m." Paul and Timothy, " had the sen- tence of death in themselves, that they should not trust in themselves, but in God who raiseth the dead »." It is not enough, that the saints merely believe their need, every moment, of fresh supplies of grace from the fulness of Christ : they must be made to see and to Jeel that need. Nor is it suffi-
k Heb. xii. 10, 11.
1 Psal. cxlvii. 11. Song ii. 14. and iv. 9-
m Zeph. iii. 12. "2 Cor. i. 9.
TO LOSE SPIRITUAL COMFORT. 219
cient for them, merely to believe that it is their duty, at all times, to trust in him for those sup- plies : they must be made to see clearly, and to feel deeply, their extreme need to do so. They must, by experience, be made deeply sensible that, with- out a fresh supply of grace at the time, they are as unable to perform spiritually a single duty, as they were, even in their unregenerate state °. So very unwilling are they, to believe this, and to regulate their spiritual exercise according to it ; that for or- dinary, they must be trained up to it by sad expe- rience. Now the Lord suspendeth influences of comfort, from many of them, and for a season, in- flicteth upon them, a greater or less degree of men- tal trouble ; in order to make them see and feel, how much need they have at all times, to trust in Christ, for continued supplies from his fulness ; and to render them deeply sensible, that they can- not otherwise, perform even the least degree of ac- ceptable obedience, than by trusting solely and firmly in Him, for new communications of sancti- fying grace, to enable them to perform it. To trust daily, and with unsuspecting confidence, in the great Trustee of the new covenant, that he will, by his Holy Spirit, " work in them, both to will and to do" is of such necessity and importance to their growing in grace ; that, rather than leave them ignorant thereof, God will teach his children, even by discipline, the most painful, how needful it is to do so. He will permit them to feel, what an- guish of soul, their neglecting the daily exercise of
° John xv. 5. 2 Cor. hi. 5.
220 OF GOD'S PERMITTING BELIEVERS faith in the Lord Jesus, will occasion to them ; in order that, he may reduce them to the happy ne- cessity of placing, at all times, the confidence of their hearts in Him only ; and that, for comfort- ing, as well as for sanctifying influences. He will imbitter a life of sense to them, that he may dis- pose them to relish a life of faith. He will make them know by experience, what their having trusted in their habits of grace, hath procured for them ; that they may discern the exceeding sinfulness of a legal spirit, and see that, without faith, or the daily exercise of direct confidence in the incarnate Re- deemer, it will be impossible for them to please him p. The death of their sensible comfort, will shew them the necessity of a life of faith. The Lord giveth to many of his saints, frightful disco- veries of sin and wrath, in order that, by being shaken, they may learn to rely the firmer on the sure foundation, which he hath laid in Zion q. . He hideth himself from them, and delayeth to help them, till they be in extremity ; that, they may learn the high and difficult art. of living by faith, and not by sight. Living by signs of grace, is most natural and pleasing to them ; but living by faith, is most acceptable to Him. The sight of their evi- dences of grace, indeed, cannot fail to be delightful to them ; but the sight of Jesus, by faith, ought to be a thousand times more delightful. But when they pore so much and so long, upon their evi- dences, as to be thereby, prevented from direct and frequent actings of trust in the Saviour, they so far
p Hebi xi. 6. q Isa. xxviii. 16.
TO LOSE SPIRITUAL COMFORT. 221
dishonour and displease him. When they build their comfort and hope, upon their evidences, in- stead of building all their comfort, and all their hope, upon Him ; they at once, greatly dishonour him, and deeply injure themselves. Thus they render it necessary, that he hide his face, cloud their evidences, and wither their comforts ; in order that they may learn, to prefer himself before their clearest evidences, and their liveliest frames ; to set a higher value upon the husband of their souls Himself, than upon the bracelets and jewels, which they receive from him ; and that they may study the art, in the absence of evidences and frames, of living above them, upon himself, who is their life and consolation, their hope and all in all. In this manner, he wisely and graciously trains them up, to trust as sinners in himself; to rely on him, not as felt by them, but as offered to them ; to de- pend on him only ; and to stay upon him as theirs in the gospel-offer, when feelings and comforts fail them r. As nothing done by believers, glorifies the great Redeemer so much, as their acting of par- ticular trust in him, for salvation ; so, if necessary, he will rather hide every other object of confidence from their view, than suffer them to continue rest- ing on it, instead of trusting in Him s. In few1 words, his grand design is, to render Himself, and his redeeming grace, more precious to them ; to shew them experimentally, that none can calm the tumults of a troubled soul, but himself only * ; and?
r Isa. 1. 10. Psal. xlii. 11. Song viii. 5. 5 Psal. xlii. 4, 5. t Isa. lvii. 1Q.
222 OF GOD'S PERMITTING BELIEVERS that without Him, they can do nothing that is spi-. ritually good ».
6. Another end, which the Lord proposeth to himself, in afflicting believers with trouble of mind, is, that they may be stirred up to search the Scrip- tures, more earnestly, and more frequently : it is, to make them capable of relishing, and of esteem- ing his glorious gospel, the more. One great de- sign of the doctrines and promises of sacred Scrip- ture, is, to comfort the saints under their manifold afflictions. Accordingly, the most part of the pre- cious promises, is adapted and made to them, con- sidered as in circumstances of trouble : for, al- though they assent to the truth of them ; yet they cannot, so well and so feelingly, experience the suitableness and sweetness of them, unless they are, sometimes, brought into the circumstances to which they refer. The Lord saith, " Call upon me in the day of trouble ; I will deliver thee w ;" " I will be with him in trouble ; I will deliver him, and honour him * :" " I have seen his ways, and will heal him : I will lead him also, and restore com- forts unto him, and to his mourners ?." Now, till the day of trouble come, believers do not know by experience, either the use or the value, of such pro- mises as these ; because they are not in the condi- tion, to which they relate. Were they to continue long without affliction, and especially, without some degree of spiritual trouble, they would, at least many of them would, be but slightly affected with the doctrines and promises of the gospel ; because
u John xv. 5. w Psal. 1. 15.
x Psal. xci. 15. y Isa. lvii. 18.
TO LOSE SPIRITUAL COMFORT. 223 they could not feel their need of that consolation, which many of these are designed to afford. If they had no burdens to weigh them down, no fears to disquiet them, no distress of conscience to exer- cise them ; much of the good word of God, would comparatively be of little use to them. Without such trouble in a greater or less degree, the saints could not have an opportunity of experiencing the truth, suitableness, and sweetness, of many of the promises : they could not feel the need, nor under- stand the true meaning, of a great part of the Bible. Indeed, were believers always triumphing, in the unmingled light of God's countenance ; they should thereby, as one expresses it, c be cut off from half of the promises of the gospel.' In order, then, that they may feel their need of all the declarations, and promises of the blessed gospel ; and so, be trained up to set such an high value upon the Scrip- tures, as to search them carefully, and diligently ; the Lord permits them, sometimes, to fall under distress of mind. At those times, a sense of need urges them to look eagerly, and frequently, into his blessed word ; in order to see if there are any doctrines, or directions, or promises in it, suited to revive their drooping spirits, or to console their disquieted souls. And when they find, as they sooner or later shall do, any passages of it, which through grace afford direction, or consolation, to their troubled souls ; each of them will from expe- rience be able, with the holy Psalmist, to say, " This is my comfort in my affliction ; for thy word hath quickened mez." " Thy testimonies 2 PsaL cxix. 50.
224 OF GOD'S PERMITTING BELIEVERS
also are my delight, and my counsellors a.11 " It is good for me that I have been afflicted ; that I might learn thy statutes V
7. God inflicteth trouble of spirit, upon many of his children, to the end that, by supporting them under it, and delivering them from it, he may the more effectually recommend to them, the infinite suitableness, riches, andfreeness, of his redeeming grace. It is impossible for a man, who has never experienced in any degree, the distress of a wound- ed conscience, highly to esteem and admire the grace of the Lord Jesus Christ. It is only, when his conscience hath been distressed by a galling sense of guilt, and his soul been troubled with a fear of deserved wrath, as well as renewed by the Holy Spirit ; that he can eagerly desire, and cor- dially embrace, the promises of redeeming mercy, or see the inestimable value of super-abounding grace. One of the designs of God, therefore, in laying any of his people in the depths of spiritual trouble, is, that they may in their deliverance, see what reason they have, highly to prize, and grate- fully to adore, the transcendent riches and freeness of his glorious grace ; that when they are delivered from " the sorrows of death, which compassed them, and from the pains of hell, which got hold upon them ;" each of them may from experience, be able to say, with the Psalmist, " Gracious is the Lord, and righteous; yea, our God is merciful. The Lord preserveth the simple : I was brought low, and he helped me. Return unto thy rest, O
a Psal. cxix. 24, b Psal. cxix. 71.
TO LOSE SPIRITUAL COMFORT. 225
my soul; for the Lord hath dealt bountifully with thee. For thou hast delivered my soul from death, mine eyes from tears, and my feet from falling e." When, in their deliverance, believers are made to see that, from the thickest darkness, the Lord hath brought them forth to the light ; that, he hath overruled the greatest evils in their hearts, for good to them ; that, when they were bleeding inwardly, and when no man, nor angel, could afford them re- lief, he kept them from bleeding to death ; that, after they had been hearing the tremendous thun- ders of his fiery law, he hath caused them to hear for themselves, the reviving sound of his gospel ; that, after they had been at the very mouth of hell, and had, as it were, been smelling the fire and brimstone, he hath exalted them to the hope of heaven ; that, notwithstanding their distrustful and hard thoughts of him, he hath been gracious to them ; that, after they had been very undutiful to him, he hath been kind and compassionate to them ; that, after they had, by their desponding fears, re- flected much dishonour upon him, he hath caused their souls to hope in his mercy ; and that, after they had been sinking in the waters of trouble, he hath set their feet upon a rock, and filled them with joy and peace in believing : when, I say, they are made to experience so great a deliverance, they cannot fail to be deeply affected with the sovereign- ty, the riches, and the freeness of redeeming grace. One design of God, then, in the infliction of men- tal distress, upon any of his saints, and afterward
c Psal. cxvi. 5—8. K %
226 OF GOD'S PERMITTING BELIEVERS
in delivering them from it, is, to afford them spe- cial opportunities of esteeming, admiring, and adoring, his immense love, and boundless grace to them. Hereby, his glorious method of salvation Jby Jesus Christ, is exceedingly endeared to their souls.
8. Another end which the Lord hath, in permit- ting some of the saints so to lose their spiritual comfort, as to be disquieted in spirit, is, that there- by, he may rouse them to greater diligence in watching and 'praying.
Disquietment of soul serves, in the hand of the Holy Spirit, to stir them up to greater watchful- ness. A man who walks in the dark, finds it ne- cessary to be the more careful, where, and how, he treads. To be lifted up, and cast down ; to be emptied, as it were, from vessel to vessel, is of great utility to excite believers to be always watchful.
By these means, the Lord also rouseth them to pray more earnestly, and more frequently. Ac- cordingly, Heman, when he was in his deep dis- tress of soul, was much employed in prayer. " O Lord God of my salvation, saith he, I have cried day and night before thee d." So was David : " Thou didst hide thy face, and I was troubled : I cried to thee, O Lord ; and unto the Lord I made supplication e." " I poured out my com- plaint before him ; I shewed before him my trouble, when my spirit was overwhelmed within me C And Hezekiah likewise : " O Lord I am oppress- ed : undertake for mes." And Jonah: " When
d Psal. lxxxviii. 1. e Psal. xxx. 7, 8.
f Psal. cxlii. 2, % s Isa. xxxviii. 14.
TO LOSE SPIRITUAL COMFORT. 227 my soul fainted within me, I remembered the Lord ; and my prayer came in unto thee, into thine holy Temple V It was not, until Peter was be- ginning to sink in the sea, that he cried, " Lord save me iT> There are, I believe, more prayers in the writings of David and of Jeremiah, than in any other parts of the sacred Volume. Indeed, many of the saints, would not be so frequently on their knees, as they are, if trouble of spirit did not weigh them down. This, then, is one of the Lord's designs in going away, that believers may pursue after him. And he will never so hide him- self from them, as to render it impossible for them to find him ; nor will he depart any faster or far- ther, than he will enable them so to follow, as to overtake him k. A long continuance of ease, has a tendency to render them cold and formal in pray- er, especially in secret prayer ; but spiritual trou- bles, and painful changes, tend to rouse their spirits, and impel them to " seek the Lord and his face," with greater earnestness and importunity : for it is then, especially, that they deeply feel their want of that help, which He only can afford to them.
9. Many of the saints, are afflicted with trouble of mind, to the end that they may thereby, be the more prepared for spiritual conifbrt, and that their consolation, in time to come, may be the greater. Sometimes, the Lord inflicteth spiritual distress upon many of his children, in order that, he may afterwards give them the more comfort, and that, their comfort may be the more pure, sweet, and
h Jonah ii. 7- ! Matth. xiv. 30. k Psal. lxiii. S.
228 OF GODS PERMITTING BELIEVERS solid. He inflicteth it, in order to prepare them for that strong consolation, which he hath design- ed for them ; to make them relish and value it the more, and be the more solicitous to possess and re- tain it. When the church, after Christ had with- drawn himself and departed, found him again, " she held him, and would not let him go1." As a tree, by being shaken with the stormy wind, is the more deeply and strongly rooted in the ground ; so believers are, sometimes, " tossed as with tem- pest, and not comforted P3%11 that they may by faith, cleave the more closely to Christ, and thereby de- rive the more strength and consolation from his fulness : for the more, they " continue in the faith, grounded and settled," the greater, will their peace and their comfort be n. Moreover, when the Lord, by the witnessing of his Spirit, assures them that they have been enabled to love him, even when he seemed to be hating them ; and with lamentation and desire, to follow after him, when he appeared to be going away from them ; such a clear evidence of the truth of grace in them as that, cannot fail to yield a pleasing satisfaction to their souls. It is the manner of the Lord Jesus, to empty the souls of his children, that he may fill them ; to cast them down, that he may lift them up ; to trouble them, that he may the more effectually comfort them ; and to take away from them, a smaller de- gree of mental serenity, that he may prepare room in their souls, for a greater measure of pure conso- lation °. He commonly suffers the bitter waters
I Song- iii. 4. m Isa. liv. 11.
II Isa. xxvi. 3. ° Psal. lxxi. 20, 21, 23.
TO LOSE SPIRITUAL COMFORT. 229 of trouble, to swell ; in order that the sweet wa- ters of holy consolation, may afterwards rise higher than ever, in their souls. Inward trouble is, in his hand, a mean of enlarging the capacity of the holy soul; and the more capable that soul is, of comfort, the more consolation is poured into it, Heaviness of spirit also humbleth such a soul ; and true humility is, as it were, the vessel into which, the wine of consolation is poured. A humble spi- rit is a deep spirit, and the deeper the spirit is, it is fitted to contain the more consolation. Besides, as food is doubly sweet after hunger, and light, af- ter darkness; so is consolation, after anguish of spirit. By their want of spiritual comfort for a season, the Lord teacheth his people, to know more of the value of it ; and when they learn to prize it, and to trust constantly and solely in the great Redeemer for it, as a part of their salvation, the more of it shall they receive.
10. Another design of God, in laying some of his children, in the depths of spiritual trouble, is, to render them the more compassionate toward other saints around them, when they see them depressed in spirit. As no outward affliction, how painful soever it may he, is so dreadful and overwhelming, as anguish of spirit is ; so, if it is the duty of a Christian, to shew compassion to such fellow-Chris- tians as are under the former ; much more ought one, to shew pity to such of them as are under the latter. Surely, the most tender compassion from fellow-saints, is due to those who have " the arrows of the Almighty within them, the poison of which, is drinking up their spirits." Such perplexing dis-
230 OF GOD'S PERMITTING BELIEVERS
tress, calls aloud for the greatest sympathy, the tenderest pity; as that of Job did, from his friends. " Have pity upon me, said he, have pity upon me, O ye my friends ; for the hand of God hath touch- ed me p." Those Christians are deeply wounded in their spirits ; and such wounds, require to be touched with a tender, as well as with a skilful hand. But none of their fellow-Christians, are so well qualified, to treat them with gentleness and tenderness, or to speak to them with mildness and pity, as they who were themselves, in the same doleful condition, and have been mercifully deliver- ed from it. The Lord, then, permitteth some of his saints so to lose their comfort, as to become disquieted in spirit ; in order to render them the more compassionate, toward others of their bre- thren who are in spiritual trouble ; and also, the more capable, as well as desirous, of being instru- mental in binding up their wounds, with a tender heart, and with a gentle hand. In that way, he teacheth them most effectually, to " put on bowels of mercies, kindness, humbleness of mind, and meekness,"" toward such as are in any trouble, es- pecially in mental trouble ; and so, he qualifies them to be merciful and helpful to such.
Moreover, in inflicting upon some of the saints, a painful sense of his anger, the Lord may also have it in view, to teach them so to pity nnregene- rate sinners around them, as willingly to seize every fit opportunity, of instructing them in the way of salvation <i ; and of labouring, from their own ex-
p Jobxix. 21. i Psal. li. 12, 13.
TO LOSE SPIRITUAL COMFORT. 231 perience of the terror of the Lord, to persuade them to flee speedily from sin, and from the tremendous wrath due for sin, to the compassionate Saviour for salvation. Those of the saints who have been in trouble of mind, can, from the anguish and terror, which they themselves have experienced, feel a compassionate and a deep concern for the dreadful condition of secure sinners ; and can say more than others can, to assure them, that "it is a fearful thing to fall into the hands of the living God r."
11. The Lord also permitteth some believers, so to forfeit their comfort, as to fall under depression of spirit, in order to qualify them Jbr speaking com- fortably to others of them, in a similar condition. As a humble, patient, and compassionate spirit is, perhaps, not attainable by any other means ; so neither are readiness and skill, in comforting them who are cast down. They, who have been led through the depths of dejection and temptation, are better acquainted, than other Christians are, with the various griefs, fears, perplexities, and con- flicts, of the heart in those depths ; and therefore they know better, " how to speak a word in sea- son to them who are weary.'" They have had ex- perience of great and sore trouble, of being sup- ported under it, and afterwards, of being comfort- ed with deliverance from it. The Lord therefore casteth some, yea many, of the saints down, and in a little, raiseth them up again ; that they may learn from experience, not only to pity, but, with meekness of wisdom, to comfort others of them,
r Heb. x. SI.
232 OF GOD'S PERMITTING BELIEVERS who are cast down. The apostle Paul, according- ly, " was troubled on every side," cast down, and then comforted; in order that, he might attain eminent skill in comforting other saints. cc Bless- ed be God, even the Father of our Lord Jesus Christ," says he, " who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort, where- with we ourselves are comforted of God. Whether we be afflicted, it is for your consolation and sal- vation; — or whether we be comforted, it is for your consolation and salvation ** The Lord hath work for some of his children to do, which none of them can perform so well, as they who are thus qua- lified for it. He hath sin-sick souls to be visited and healed, tempted souls to be relieved, drooping spirits to be revived, weak hands to be strengthen- ed, and feeble knees to be confirmed. It was ne- cessary that, the apostle Peter should have sad ex- perience of his own weakness, in order that, he might be qualified for strengthening his brethren l. Besides, as a man under a dangerous malady, will choose rather, to intrust himself to the care of that Physician, who, by having been afflicted with the same distemper, hath much experience of it, than to that of another who never was afflicted with it ; so troubled souls will be more attentive to, and more affected by, the advices and encouragements, suggested by that Christian, who speaks to them from his own experience, than by those of any other Christian.
* 2 Cor. i. 3, 4, 6. * Luke xxii. 31, 32.
TO LOSE SPIRITUAL COMFORT. 233 12. It is likewise the intention of God, by that most painful discipline, to prepare some of his chil- dren, for special and eminent service to Him. Some believers continue all their days in a low way, and have neither much trouble, nor much comfort : they experience little distressing fear, and as little joyful hope. These are believers of a lower class. Others again, are raised up aloft, in flashes, and even in raptures, of sensible joy ; but they do not perceive distinctly, the objects which are below : various mistakes, and failings, and improprieties, in their mind and conduct, do almost entirely es- cape their notice. These too are Christians of an inferior rank. But, when the Lord is training up any of his redeemed, for special and eminent ser- vice to him, he commonly brings them low, and employs them in deep exercises, and sharp con- flicts with motions of sin within, and temptations of Satan, from without. He bringeth them into depths of spiritual trouble, and giveth them deep, humbling, and even frightful, discoveries of the strength and sinfulness of the unbelief, and other abominations, which lie deep in their hearts. He hideth his face from them, and permits their spirit- ual enemies, frequently to assault them, and some- times to prevail so against them, as to threaten their eternal destruction. At the same time, he secretly upholds them ; and when the design of the dispensation is gained, he comforts them with deliverance. Thus he advances them to higher de- grees of experimental knowledge, to more enlarg- ed views of themselves and of Christ, of sin and of holiness, and of the suitableness, riches, and free-
234 OF GOD'S PERMITTING BELIEVERS ness of redeeming grace, than other believers at- tain. He thereby renders them more intelligent, wise, and humble, more deeply sensible of their in- finite obligations to him, more disposed to trust firmly, and at all times, in the Lord Jesus, and more zealous, lively, and active for his glory, than the generality of other believers ; and so, he pre- pares them for special service, and eminent useful- ness in their generation. Some think, and indeed it is probable, that Heman was laid in the darkness and the depths, expressed in the lxxxviii. Psalm, in order that, he might be qualified for that emi- nent station in the Church, to which he was raised. Doubtless, it is in proportion as believers attain deep experience, that they have the capacity, and especially the wisdom, requisite for superior use- fulness in the Church of Christ.
13. Another purpose which the Lord hath to serve, by the spiritual trouble of many of his peo- ple, is, to encourage and confirm their hope ; and so to render them the more lively, in their exercise of graces, and performance of duties. " We glory in tribulations also,V) says Paul, " knowing that tribulation worketh patience ; and patience, expe- rience ; and experience, hope u." And Jeremiah : " This I recall to my mind, therefore have I hope w." God suifereth some of his dear children, to lose for a season, their tranquillity of mind ; in order that, he may take occasion from their per- plexity, to favour them with such experience of his grace and mercy, power and faithfulness, in sup-
u Rom. v. 3, 4. w Lam. iii. 21.
TO LOSE SPIRITUAL COMFORT. 235 porting them under it, in freeing them from it, and in sanctifying it to them ; as also, with such ex- perience of the truth of their faith, and the upright- ness of their heart under it, as will encourage, and confirm their hope of eternal life. Although it is not the experience of a holy man, but the righ- teousness of Christ, and the promises of God, of- fered to him in the gospel, that are the foundations of his hope of salvation ; yet, his past and present experience encourages him to hope. Such ex- perience, as is a proof to him of his personal in- terest in Jesus and his great salvation, worketh hope ; in as much as, it affords him great encou- ragement, both to expect and to desire complete salvation. His experience also, of deadness of frame and coldness of love, of dejection of mind and sadness of heart, of powerful support under these, and of comfortable deliverance from them ; serves exceedingly, through the power of the Holy Spirit, to make him abound in hope : and the more, he abounds in the delightful exercise of that living hope, which is founded upon the living Redeemer, and which hath for its object, the eternal enjoy- ment of the living God ; the more lively and cheer- ful, will he be, in all spiritual exercise, and holy obedience. When he reflects that his great Re- deemer hath, in his love, and in his pity, delivered him from the greatest of all troubles, and restored to him the joy of his salvation ; he is encouraged, yea, and sweetly constrained, to expect from such a Saviour, the greatest blessedness, the highest feli- city, of which his nature will, through all eternity, be capable.
236 OF GOD'S PERMITTING BELIEVERS
14. One end which the Lord may have to ac- complish, by inflicting spiritual trouble upon some, is, tJie instruction of others of his children. He seemeth, in his adorable sovereignty and infinite wisdom, to have resolved, that some of his redeem- ed should be afflicted with inward, as well as with outward troubles, for the instruction of the rest. By subjecting some, to that most painfid discip- line, he appears to have determined that others of them, shall thereby learn, the exceeding sinfulness of their own unbelief and other sins ; the necessity of trusting simply, cordially, and at all times, in the Lord Jesus, for sanctifying grace ; the unspeak- able importance of holy comfort, and of constant reliance upon Christ, for the continuance, and in- crease of it ; and the duty of being more thankful to him, for the peace of conscience which they en- joy, as well as of being more circumspect, and more solicitous not to provoke his displeasure. Spiritual trouble seems peculiarly adapted, as an instrument, to convey spiritual and holy instruc- tion, to the minds of all who believe. Accordingly, the thirty-second, forty-second, and eighty-eighth, Psalms, in which, mental trouble is described, are, each of them, entitled Maschil, which signifies, Giving instruction.
15. Another design which God may have, in af- flicting many of the saints for a season, with trou- ble and terror of conscience, is, to assure wicked men around them, of a judgment, and of wrath to come. His intention thereby seems to be, to give assurance to unregenerate sinners, and that, by their very senses/ that there shall be a future
TO LOSE SPIRITUAL COMFORT. 237
judgment, in which it shall be ill with the wick- ed, " seeing the reward of his hands, shall be given him x ;" that, " if the righteous shall be re- compensed in the earth ; much more the wicked and the sinner y;" and that, " if judgment begins at the house of God," inexpressibly dreadful, " shall the end be, of them that obey not the gospel of God z." The saints, are the objects of Jehovah's immense, and unchangeable love : they are un- speakably precious in his sight, and are kept by him, as the apple of his eye. They love him su- premely, and study sincerely to please and honour him. Jesus Christ their Divine surety, hath fully satisfied his justice, for all their offences : and yet, he afflicteth many of them in this world, with a grievous, and perplexing sense of his anger against them for their sins, and even, with an overwhelm- ing dread of his eternal wrath. Now, may it not be partly the intention of God, by thus afflicting many of his own dear children, to shew to uncon- verted sinners, what a dreadful punishment must be inflicted on them, if they still continue impeni- tent ? Hereby, he affords them evident warning of their danger, before it is too late, and gives them repeated opportunities of making, each of them, this reflection : e If even God's own children, ex- perience such terror and anguish of soul, when they are only under the mild rod of his fatherly anger, and that, for their salvation; how inconceivably more horrible, and intolerable, will the torment of his enemies, and of me in particular, if I continue
x Isa. iii. 11. y Prov. xi. 31. z 1 Pet. iv. 17.
238 OF GODS PERMITTING BELIEVERS but a little longer an enemy to him, be, when we shall lie, through eternal ages, under the unrelent- ing strokes of his vindictive wrath, for our destruc- tion r
16. Lastly, The Lord inflicteth trouble of spirit, upon many of the saints, on purpose to manifest his own glory. To display the glory of God in Christ, is, indeed, the chief and ultimate end of that dis- pensation, to which, every other end is subordi- nate. His chief design in inflicting spiritual trouble, is, the manifestation of the infinitely glorious per- fections of his nature. Next to that unparallel- ed display of the glory of his attributes, which hath been made in the sufferings of Christ, their Covenant-head ; is, perhaps, the display of it, which is afforded in the sufferings, especially in the mental sufferings, of the members of his mystical body. The glory of his manifold wisdom, shineth illustriously, in devising those circumstances of their mental trouble, which are, of all others, the fittest for subserving the designs of his grace in their sanctification ; the glory also of his infinite power, both in supporting them under that great- est of all afflictions, and then, in delivering them from it ; the glory of his holiness, in hiding his face from them, and in laying them, on account of their sins, under dreadful impressions of his anger, even though they still continue to be the objects of his redeeming love; the glory of his justice, in raising them to the full enjoyment of the salvation purchased for them, even by discipline, the most painful, rather than suffering them to come short of it ; the glory of his love, grace, and mercy, in dis-
7
TO LOSE SPIRITUAL COMFORT, 239
pensing, whenever it is needful, temporary trouble, in order to prevent that eternal torment which they deserve, in mitigating that trouble, and in deliver- ing them from it, as soon as the ends of inflicting it are served ; the glory of his faithfulness, in per- forming the promise of that kind of paternal chas- tisement, which is the most grievous, rather than leave a single promise, unperformed to them ; and, the glory of his sovereignty, in thus afflicting, for their good, whomsoever, whensoever, and in what degree soever, he pleaseth. He displays the glory of his infinite sovereignty, by dispensing to his people, trouble and comfort, sorrow and gladness, just as it pleases him. Upon that ground, Elihu vindicated the Lord's afflicting of Job, without questioning, as Job's other three friends had done, his integrity. " I will answer thee,"1'' says he, " that God is greater than man. Why dost thou strive against him ? for he giveth not account of any of his matters a." By inflicting mental trouble on some of his saints, the Most High sheweth them, and others around them, what he could do with them, if he would. By so doing, he maketh it manifest that it is He, " who formeth the light, and createth darkness ; who maketh peace, and createth evil15.11 He thereby makes them deeply sensible, that all their comforts, whether outward or inward, depend as entirely on His sovereign pleasure, as their election and regeneration did.
a Job xxxiii. 12, 13. b Isa. xlv. 7-
240 REFLECTIONS.
From what has here been said, disconsolate be- lievers may see that, the Lord never withholds sen- sible comfort from them, but when his doing so, is for their good, in subservience to his ozen glory. Although the loss of spiritual consolation, and the trouble of mind which ensues, are in themselves, discouragements from holy practice, and even ob- structions to it ; yet, the Lord hath appointed that many of the saints, shall sometimes be afflicted with these, in order that they may in his hand, subserve the designs of his grace, in their sanctification and salvation. Were believers always alike : were they continually in a lively frame : could they invariably exercise ardent love, and sensible joy ; they would begin to think that, the power to do so, was inhe- rent, and that it was in a great measure, their own. But when, by means of their want of consolation, they are made deeply sensible that, of themselves they can do nothing, and that, they need to depend continually on Christ, for supplies from his ful- ness ; they are hereby prepared to glorify him, both by trusting in him, and by advancing in con- formity to him. Disconsolate Christian, thou art never laid in the furnace of spiritual trouble, but when it is necessary for thy good. Love therefore thy gracious God and Father, who, in all his dis- pensations, consults thy welfare ; who never chas- tens thee, but for thy profit, that thou mayest be a partaker of his holiness c. " Rest in the Lord, and wait patiently for him d." " For a small mo-
c Heb. xii. 10. d Psal. xxxvii. 7-
REFLECTIONS. 241
ment he hath forsaken thee, but with great mercies will he gather theee." What is the reason, that the glorious gospel hath often appeared to thee, too plain, to be practically understood, and too good, to be believed with application ? It is thy pride, thy self-righteous spirit. Endure then, with faith and patience, that greatest of all afflictions, — dis- tress of mind ; for by it, thy heavenly Father is, in answer to thy own earnest prayers, destroying the pride of thy heart.
From the foregoing particulars, exercised Chris- tians may also see that, when outward and inward troubles, at any time, meet upon them, this is no proof, either that they are unregenerate, or that God is their enemy. Believer, when thou art under great and sore troubles, Satan will try to persuade thee, that they are proofs of thy hypocrisy ; and that if God loved thee, he would never subject thee to such long, complicated, and grievous calamities. The construction, which Job's three friends put upon his complicated, and grievous afflictions, was, that they evidenced him to be a hypocrite, and God to be his enemy. When waters of a full cup, are measured out to thee, do not conclude that God doth not love thee, or that thou art not one of his children. For great, as thy distresses are, they are not only consistent with his love to thee, but they proceed from it. " Whom the Lord loveth he chasteneth, and scourgeth every son whom he re- ceivethO Others whom God hath loved, have endured as great troubles as thou, if not greater.
€ Isa. liv. 7. f Heb. xii. 6.
L
242 REFLECTIONS.
Heman suffered terrors, which threatened to over- whelm his amazed soul, and that, not for a short season, but from his youth up ; and yet, instead of concluding that God was his enemy, or that He did not love him, he addressed God, as the " Lord God of his salvation C
Believers may hence see that, they have no rea- son to be offended at the ways of godliness, on ac- count of any trouble, how grievous soever it may be, which they sometimes endure in those ways. They have no sufficient reason to " be weary, or faint in their minds. " Their gracious God and Father, proposeth to himself the best of all ends, in afflicting them ; namely, their sanctification, in sub- ordination to his own glory : and they may rest as- sured, that they shall at no time, be afflicted with any degree, either of inward, or of outward trouble, but what infinite wisdom sees necessary, for attain- ing those ends. The kind, degree, and continu- ance of their troubles, are all fixed, by the immut- able decree of their heavenly Father, who loveth them ; whose wisdom could not have devised less, and whose love could not have appointed more, af- fliction for them, than is requisite for the purposes of his glory in their salvation. They have, there- fore, no reason to be displeased with any afflictive dispensation ; or to think the worse of His ways of grace and providence, because of any of their suf- ferings.
Once more : Let every disconsolate Christian en- deavour, in the diligent use of appointed means, to
s Psal. lxxxviii. 1.
REFLECTIONS. 243
have those ends accomplished in him, for which, the Lord is afflicting him. If he do not know the par- ticular design, which the Lord may more immedi- ately have in view, in visiting him with his present distress of soul ; let him study to have at least, all those ends of it gained upon him, which have been explained above. His duty is, to trust firmly in the Lord Jesus, and also to pray frequently, that all the designs which God usually hath, in thus af- flicting any of his children, may be obtained upon him. Perhaps, the particular intention of his spi- ritual trouble, is for a season, concealed from him ; in order that, his heart may be set on having all the ends of the Lord, in that most afflictive dispen- sation, gained upon him. " It is the glory of God to conceal a thing V " Clouds and darkness are round about Him1." And, therefore, though it is the duty of a holy man, to inquire into the Lord's principal design in hiding his face from him, that he may in his exercise strike in with that design ; yet, it becomes him to search into it, with the deep- est reverence and humility ; and not to be so dis- appointed if he succeed not, as to sink lower in de- pression of mind, or to be deterred from any part of spiritual exercise. On the contrary, he ought, by the frequent exercise of every grace, and the diligent performance of every duty, to grow up into Christ in all things : and he may warrantably hope that, in proportion as he is enabled to do so, the end, or ends of his mental trouble, will be gained upon him.
h Prov. xxv. 2. ,«? Psal. xcvii. 2,
244 THE MEANS OF RECOVERING
CHAPTER VII.
OF THE MEANS WHICH, DISCONSOLATE BELIEV- ERS SHOULD EMPLOY, IN ORDER TO RECOVER THEIR SPIRITUAL COMFORT.
Spiritual consolation is a commodity of heaven, not to be imported, but from that distant and bet- ter country. It is God only, the God of all com- fort, to whom infinite mercy and power belong, who can impart pure consolation to the sorrowful heart, or pour the balm of peace into the wounded spirit- It is only the adorable Spirit, the Comforter, who, like Noah's dove, can fly with the olive-leaf of peace, to assure the troubled soul, " that the winter is past, and that the rain is over and gone." When a holy man is walking in darkness, the day of com- fort will not dawn, nor the shadows flee away, till " the Sun of righteousness arise with healing in his wings :" and he can no more command at his plea- sure, the rising of the spiritual Sun, within, than he can, that of the natural sun, without. All that he can do is, in the strength of the grace which is in Christ Jesus, to use means of recovering com- fort, or, like the mariners in the ship with Paul, to cast anchor, and wish for the day.
The means which he ought to employ for that purpose, must be means of Divine appointment, especially the following :
1. He ought, in humble reliance on the grace of Christ, to search out, and confess to his heavenly Father, those iniquities, which have provoked Him
SPIRITUAL COMFORT. 245
to hide his face from him. He must without delay resolve, as the Israelitish Church in captivity did, to " search and try his ways, and to turn again to the Lord ; until the Lord look down, and behold from heaven k." He ought to imitate David, who, when he was in distress of conscience, said to Jeho- vah, "I acknowledged my sin unto thee, and mine iniquity have I not hid : I said, I will confess my transgressions unto the Lord ; and thou forgavest the iniquity of my sin. For this shall every one that is godly, pray unto thee, in a time when thou mayest be found1.'" One special design of the Lord's hiding his face, sometimes, from many of his children, is, so to chasten them for some latent sins, in their hearts or lives, as to make them deep- ly sensible of them, and of the horrible malignity of them ; in order that, they may attain deeper hu- miliation and self-abhorrence. The omniscient eye of God, hath seen all those secret evils, which, either have escaped their own notice altogether, or which, they have carefully concealed from that of others, while they could not but know that they were open to His view ; and it hath also beheld, how much, his own glorious majesty, and spotless holiness, have been affronted and insulted by them. Hence are his righteous displeasure, and that pain- ful sense of it, under which they languish and mourn m. It is their own evil tempers, and especi- ally their unbelief, and self-righteous spirit, that are the principal bars to their enjoyment of holy consolation. When, therefore, they complain of
k Lam. iii. 40, 50. 1 Psal. xxxii. 5, 6. m feu lix. 1, 2.
246 THE MEANS OF RECOVERING
desertion and darkness, they ought to search im- partially, and diligently, into the hidden abomina- tions, which have procured for them that anguish of spirit which they feel ; to examine strictly their consciences, if some sinful inclination, opinion, or practice, have not been indulged by them. They must listen to the softest whispers of conscience. If conscience report that this hath been neglected, or that hath been done wrong ; they ought to trace that report to the grounds of it, and to search even into the deepest recesses of the heart. And when their discovery of lurking depravity, or of secret iniquity, is as deep as they can make it ; they should, next, with holy shame, sorrow, and self- abhorrence, make ingenuous and particular confes- sion of that to the Lord n.
2. The disconsolate believer must likewise, if he would recover spiritual comfort, study without de- lay, to be deeply convinced of' the exceeding sinful- ness, and hurtfuhiess, of his sins in general, and especially of his unbelief. " When the Comforter is come," saith Jesus Christ, " he will reprove, or, convince the world of sin ; — of sin, because they be- lieve'not on me ° :" He will convince the world of unbelief, as if there was no other sin in the world, to be compared to that. The refusing to believe, or trust in the great Redeemer, is the radical evil of the human heart, the principal sin, the most ma- lignant of all sins : and therefore to be truly con- vinced of the strength, the sinfulness, and the per- niciousness, especially of that sin, is necessary to
"Hos. v. 15. ° John xvi. 8, o.
SPIRITUAL COMFORT. 247
the Christian's attaining of spiritual comfort. In- deed the Spirit of Christ, for ordinary, never re- storeth consolation to troubled saints, without pre- viously convincing them, of the exceeding sinful- ness of their refusing to trust as sinners, in Christ, for all their salvation. When they are under dis- tress of conscience, they commonly see and bewail their other sins ; but they still continue, and cannot but continue, to be without comfort, because they do not see that, their not believing with application, the record concerning the Son of God, and that, their not relying with the confidence of their hearts on Him, for salvation to themselves, are the great- est of all their provocations. They cannot be fa- voured with true consolation, till they be made deeply sensible, that by their unbelief and distrust, they have done what they could, to make the God of truth a liar p. Ah ! little do they think, what reproach, what indignity, they have reflected on the infinitely holy and faithful Jehovah, by giving the lie to his immutable veracity ! They do not con- sider that, by refusing or even hesitating, to trust in Jesus the Son of God, for salvation to themselves in particular, they have charged the God of truth with disingenuity and treachery ; as if he had said one thing in his word, and intended another in his heart ; as if he had not been in earnest, in his of- fers of a Saviour and of salvation, to them ; or, as if he had not spoken the truth, and so did not de- serve to be trusted. Jehovah sweareth by his life, that he hath no pleasure in their death, but rather5
? 1 John v. 20.
248 THE MEANS OF RECOVERING
that through the compassionate Saviour, they should turn to him and live. And therefore to doubt after all, that He is not willing to save them, is to charge him, not only with insincerity, but with perjury. The high authority of the great and holy God, is, in a special manner, interposed in his commandment, to believe on the name of his Son Jesus Christ. He styleth it, " His command- ment ;" as if it had been the only one, that he ever gave to the children of men q. Now, disconsolate Christians, by their not believing on the name of his dear Son, do fly in the face of all that sovereign authority. Their presuming, on any pretence whatever, to disobey that high command, is a crime of the deepest die. It is more criminal, than even the sin of Adam, in eating of the forbidden fruit : for Adam by so doing, sinned against God, only as a Creator and Preserver ; but they sin against him, not merely as a Creator and Preserver but as a Redeemer. It is more criminal, than the sin of Sodom and Gomorrah r. Jt is even worse than the sin of the Jews, in crucifying the Lord Jesus : for they crucified him, when he was disguised under the form of a servant ; but disconsolate Christians, by refusing to trust in him for salvation, crucify him afresh, after he hath, by his resurrection from the dead, been declared to be the Son of God and the true Messiah s. Nay, it is even more heinous than the sin of devils ; for they never had a Savi- our offered to them, nor a commandment given them, to believe in him. Ah ! how inconceivably
i John iii. 23. r Matth. x. 14, 15. 8 Rom. i. 4.
SPIRITUAL COMFORT. 249
sinful it is, not to trust for salvation, in the Lord Jesus, the faithful Trustee of that everlasting co- venant, which is well ordered in all things, and sure ! Alas 1 why do not saints shrink with horror, from the first risings of unbelief in them, as they would do, from a temptation to commit murder, or any other enormous crime ? Unbelief is the radical evil of the depraved heart, from which, every other abomination issues.
It is also requisite in order to comfort, that dis- quieted Christians be deeply convinced of the ex- ceeding hurtfulness, of their sins in general, and especially of their unbelief. They must without delay, study to become deeply sensible that, the unbelief which prevails against them, and which passes in their minds, under the disguise of humi- lity, and a dread of presumption, is a most deep, dangerous, and destructive evil. Their unbelief is the source, to which, every other departure of their hearts from the living God, may be traced. It is the principal cause of all their spiritual trouble, What is it, but their distrusting of Christ, and their apprehending of God to be their enemy ; that in- creases the enmity against him, the deadness of sprit, the hardness of heart, and the indisposition of soul, to meditate on him as a God of grace, and to pray to him, which they feel ? What is it, but their fearing that he doth not love them, and their apprehending that he is laying snares for them, or is watching for evil against them ; that fills their souls with trouble and anguish, terror and dismay, aversion from him, and weariness in every act of service done to him ? Is it not their disbelief of his
250 THE MEANS OF RECOVERING care, and their distrust of his mercy, that dispose them, to put a dark construction upon his dispen- sations to them, and to sink even under the slight- est pressures ! Let the disconsolate Christian, then, assure himself, that he cannot attain holy comfort, until he be convinced that, his refusing to trust as a sinner in Jesus Christ, for salvation to himself, is not only exceedingly sinful in the sight of God, but inexpressibly hurtful to himself.
3. He should, in order to recover spiritual con- solation, take heed that, he do not make rash and desperate conclusions against himself respecting that which is either past, or present, or future. When a holy man concludes rashly, after he has had good evidence of his having been in a state of grace, That he is still in a state of nature, he bears false witness against himself, and reflects dishonour on his faithful Redeemer.
He must, therefore, strive against forming rash and sad conclusions against himself, with respect to that which is past. He ought not to conclude that, he never had the grace of God, and that, all his past experience has been but delusion ; merely because he is now walking in darkness, and is not able to discern the evidences of that grace. He should be much on his guard against thinking that, he never was renewed in the spirit of his mind, or that, he never passed from death to life ; because all his former experiences appear now to him, to have been counterfeit. When, under a sense of Divine anger, he rashly calls in question all that the Lord hath done in, and for his soul ; this is a sin which is highly provoking to the Holy Com-
SPIRITUAL COMFORT. 251
forter. Asaph seems to have been guilty of it, when his remembrance of God, and of his song in the night, did not lessen his trouble t.
Neither ought the disquieted believer, to con- clude rashly against himself, with regard to his present state. He must take heed, that he do not grieve the Holy Spirit ; by concluding that, he hath at present, no true work of grace in his heart, no vital union with Christ, no personal interest in him, or that God is his enemy, and hath utterly cast him off. As the hypocrite is always disposed to hope, upon false grounds, that he is a true be- liever ; so the true believer is frequently disposed, especially if troubled in soul, to fear, upon im- proper grounds, that he is a hypocrite. The an- cient church in her captivity, said, " My way is hid from the Lord, and my judgment is passed over form my Godu." Jonah likewise said, " I am cast out of thy sight w :? and David, " I am cut off from before thine eyes*." But these and other instances of the same kind, are left on record, not for the believer's imitation, but for his admonition. It is a great sin in a holy man, to deny Christ within him ; a sin, of which he must be made deeply sensible, in order to his attainment of pure consolation.
Moreover, he must take heed, that he do not form desperate conclusions against himself, respect- ing thejuture. He ought to be on his guard against concluding, with respect to his spiritual condition, that it will never be better with him. He should
-_' * Psal. Ixxvii. 3, 6. u Isa. xl. 27.
w Jonah ii. 4. x Psal. xxxi. 22.
252 THE MEANS OF RECOVERING
tremble at the impious thought, of making this peremptory and desperate conclusion ; — < the Lord will be favourable to me no more : I shall undoubt- edly perish for ever.' He ought to be cautious, even of doubting whether God will be merciful to him, or not ; but much more, of concluding rashly that, He never will have mercy on him. Is he " plagued all day long, and chastened every morn- ing ?" He must not hence conclude, that the Lord will never lay aside the rod, nor be favourable any more. There is nothing in the Oracles of God, nothing in the dealings of God with him, and no- thing in himself, which can render that conclusion warrantable. The disconsolate Christian, indeed, is often prone, under the influence of temptation, to make such a dismal conclusion ; but let him re- member, that it is a very heinous sin to do so y.
y It is lamentable to reflect, how ready, some of the saints, when in trouble of mind, have been, to form des- perate conclusions, respecting their eternal state; and thereby, to gratify the tempter, as well as, to reflect much dishonour on redeeming- grace: and it is no less wonderful, how often, infinite mercy hath interposed for their support, and even their deliverance, at the very times in which, they have been making such conclusions. I have read the following account of one Mrs Honey- wood, who lived, more than a century ago, in England : When she was ' under deep desertion, she refused all comfort, and seemed to despair utterly of the mercy of God. A worthy Minister being one day with her, and reasoning against her desperate conclusions, she took a Venice-glass off the table, and said, Sir, I am as sure to be damned, as this glass is to be broken ; and therewith, threw it forcibly to the ground : but to the astonishment of both, the glass remained whole and sound. The Mi- nister, with admiration, took it up, rebuked her pre- sumption, and shewed her, what a wonder, Providence
SPIRITUAL COMFORT. 253
It tends greatly to harden his heart, and to strength- en his remaining enmity, against the God of his sal- vation. The saints in Scripture, who had been guilty of that sin, did afterwards bitterly bewail it. When David had said that he was cut off, he informs us that he said it in his haste z. After Asaph had express- ed the thoughts of his desponding soul, thus; " Will the Lord cast off for ever ?" &c. he said, " This is mine infirmity ?." The dejected Chris- tian, then, must beware of provoking in a still higher degree, the displeasure of God, by casting away his confidence in the Redeemer, and giving over himself as undone for ever. If, in the dark- ness of spiritual trouble, he cannot discern evidences of his being in a state of grace ; he ought on no ac- count, rashly to conclude, that he certainly is not in that state, much less, that he never shall be in it :
had wrought for her satisfaction. This greatly altered the temper of her mind.' Flavel's Divine Conduct, &c. p. 291.
1 Mrs Joan Drake of Emersham too, in her great temptations, had a custom of turning over the Bible, to put her finger suddenly upon some verse, saying, Now, whatsoever my Jinger is upon, is just my case, (whatso- ever it be), and my doom. But the Lord did so order it, that looking upon the verse, it was always found to be encouraging and comfortable. She was much entreat- ed to desist' from that practice ; c but she begged that, she might be allowed to do it once more, promising faithfully to leave it off: afterwards, being permitted, she opened the Bible, and put her finger upon that ex- cellent text, without looking or reading a word ; — <£ Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the Lord?" &c. Isa. xl. 27. which, being read and considered, so crossed her expectation, that it made her blush.' Clark. Exam. vol. 2. p. 357. z Psal. xxxi. 22. a Psal. lxxvii. 7 — 10.
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but leaving, in the mean time, that matter unde- cided, he should, by the direct actings of faith, in- trust to the compassionate Saviour, the whole affair of his eternal salvation : for that is the way to re- cover in due time, the joy of that salvation.
4. He must, for the same purpose, call his soul to a strict account, for its dejection and disquietude, and charge it again and again, to trust in Jesus Christ, and in God through him.
He ought without delay, to call his troubled soul to an account. This was a mean of recover- ing comfort, which David employed, and which he did not employ in vain. When his soul was cast down, and disquieted in him, he called upon it to give an account of itself: " Why art thou cast down, O my soul, and why art thou disquieted in me £?" The grief of holy David, was not without a cause ; and yet, it must not be obstinate, nor ex- ceed due bounds. It must not continue to depress and disquiet his soul ; and so to discompose it, as to disqualify it for the spiritual performance of present duty. The disconsolate believer ought, in like manner, to commune with his own heart, and to call upon his soul to assign a sufficient rea- son, why it suffers itself to be disquieted, and cast down. He should call upon his troubled soul, to answer such questions as these : « Is the cause of this dejected, this despondent frame, a just one? Why, O my soul, art thou thus disquieted ? What ground hast thou for these perplexing fears ? Thou wilt say, I have good reasons indeed to be troubled,
b Psal. xlii. 5.
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yea, to be so troubled, as to be disqualified for the acceptable performance of every duty. But, hast thou sufficient reasons; such reasons, as will en- dure to be tried, before the awful tribunal of the omniscient and righteous Judge of the world ? Have not other believers, as much cause as thou, to be uneasy ; who yet, do not yield themselves, as thou dost, to gloomy dejection, and to obstinate grief? Why shouldst thou be cast down, as if thou hadst no grounds of hope or encouragement, in the blessed gospel ; as if thou hadst a God without mercy, a Saviour without merit, a Comforter with- out a right of access to him, and trouble without a promise, either of support under it, or of deliver- ance from it ? Wilt thou be still miserable, and not know why ? Why, O my soul, dost thou, by thy despondency and sadness, dishonour thy God and Saviour, injure thyself, and deter others from the way of holiness ? Canst thou give a good account of this tumult V Were a holy man but to make strict inquiry, into the grounds of his uneasiness of soul, it would soon, in some happy measure, be lessened. He can at no time, have any real ground to be afraid, that the Lord hath, either totally or finally forsaken him.
Moreover, he should frequently charge his dis- quieted soul, to hope in the Saviour, and in God through Him. " Hope thou in God,'1 said David to his troubled soul ; « for I shall yet praise him for the help of his countenance."'1 After the Chris- tian has urged his soul, to search into the grounds of its disquieting fear, he must next charge it, not to harden itself in sorrow ; but on the contrary.
256 THE MEANS OF RECOVERING to trust in God ; to hope that, it " will yet praise Him for the help of his countenance ;" that is, for his favour, and the comfort of it.
5. If a good man troubled in mind, would re- cover spiritual comfort, he must labour to under- stand, and to consider well, his warrant as a sinner of mankind, to trust in Christ and in God through Him, for complete salvation. When he cannot dis- cern evidences within himself, of his having for- merly believed in Jesus ; it would, through grace, relieve his mind much, if he could see a full war- rant in the Scripture without him, to believe now in Him. He should, therefore, in order to attain consolation, consider well, that in the gospel, Christ with his righteousness and fulness, is wholly, freely, and particularly, offered to him as a sinner of man- kind c ; that the calls or invitations of the gospel to accept of all that is offered, are addressed to him d ; that an authoritative commandment, to com- ply with the invitations, and so to accept the offers, of the gospel, is given him e ; that all the promises, being in Christ, are, in and with Christ, freely of- fered to him for his acceptance f ; and, that these promises, and such as these, are in a special man- ner, given him : — " Him that cometh to me, I will in no wise cast outs." " He that belie veth, and is baptized, shall be saved V " Believe on the Lord Jesus Christ, and thou shalt be saved \" He ought
c Exod. xx. 2. lea. Iv. 4. John vi. 32. and iii. 16. 1 John v. 1 1. d Prov. i. 22, 23. and viii. 4.
Isa. Iv. 1—3. Matth. xi. 28. Rev. xxii. 17-
c Exod. xx. 3. Psal. lxii. 8. Prow iii. 5. 1 John iii. 23.
f 2 Cor. i. 20. Prov. i. 23. Acts ii. 39- Heb. iv. 1.
s John vi. 37. h Mark xvi. lo\ * Acts xvi. 31.
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to know and to consider, that these four things, the offer, the invitation, the commandment to believe or trust in Christ, and the promise, being all ad- dressed or directed to him, as a sinner of Adam's race, — form his warrant, or afford him a right, to come as a sinner in himself, and without a mo- ment's delay, to trust firmly in the Lord Jesus for eternal salvation. He should study clearly to un- derstand, that those, being founded on the intrinsi- cal sufficiency of the obedience and death of Christ, for the salvation even of all mankind, afford him, as a sinner of mankind, a sufficient right or war- rant, to come as he is ; to come with all his sins, all his wants, and all his griefs, and to rely with as- sured confidence, on that Divine Redeemer, for complete salvation to himself in particular. He ought to understand distinctly, that, as they are all directed as particularly to him, as if there was not another sinner in the world, besides himself; so, they afford to him, a particular, a present, and a sufficient warrant, to confide, for all salvation to himself, in Christ and in God through Him ; that they afford to him a full right, not indeed to be- lieve that Christ is already his in possession ; (his assurance of this, must be founded on evidences ;) but — to trusty and to trust cordially, that Christ now giveth himself, with his righteousness and sal- vation, to him in possession. He must in order to recover true comfort, learn, spiritually and clearly to understand, that Christ's being his in offer, giv- eth him a right, to trust in him for possession.
The disconsolate Christian should likewise, have it firmly settled in his mind and conscience, that, as
258 THE MEANS OF RECOVERING the great commandment to believe on the name of* Jesus Christ, forms a main part of his reveajed warrant to trust in Him, so it makes it his duty to trust in him ; and that, if it is his duty to trust in him for salvation, it cannot at the same time, be his sin. He must labour to be fully persuaded, that his endeavouring to trust cordially and confi- dently, in the Lord Jesus for all his salvation, is not presumption or a sin ; but, that it is his pre- sent duty, yea, his first, his principal, his greatest duty, without the performance of which, it will be impossible for him, to please God in any other duty k. It cannot, surely, be presumption in him, to do that which God commandeth. Could the disquieted Christian be but convinced that, his dis- trust of the great Redeemer, is his chief, his great- est sin, the source of all his other sins ; and that, his trusting in Him for salvation to himself, is his first duty, the principal of all his duties ; it would be a sure step, toward his attaining of spiritual consolation. O that he but knew, what an unspeak- able comfort it is, that the God of all consolation hath made it his duty, his first duty, to trust at all times, in the infinitely compassionate Saviour ! O that he would instantly and frequently try, to place the confidence of his heart, in Him for salva- tion ; and not stop a moment to look into himself, for any good qualification, to add to, or to strengthen that warrant for doing so, which the Lord hath gra- ciously afforded him in his holy word !
6. He should also, in order to attain consolation,
* Heb. xi. 6.
SPIRITUAL COMFORT. 2S9
consider the encouragements which he still hath, to trust in the blessed Redeemer. Those things men- tioned above, which afford the disconsolate Chris- tian, in common with all the other hearers of the gospel, a warrant, give him at the same time, an encouragement, to rely with confidence on the Lord Jesus. But there are various other things which, though they, strictly speaking, form no part of his revealed warrant ; yet serve greatly, when he pro- perly considers them, to encourage him to trust in the Saviour. These are, — the infinitely gracious and merciful nature of God in Christ ; the con- summate righteousness of the Lord Jesus ] ; the infinite fulness of grace which is in Him, and that, for the chief of sinners m ; the plenteous redemp- tion which is with him n ; the forgiveness of ini- quity, which is dispensed by him » ; the absolute promises of his gracious covenant p ; his infinite ability and willingness to save, even the chief of sinners i ; his intercession for the transgressors r ; his experimental sympathy with all the members of his mystical body, or his being touched with the feeling of their infirmities s ; his moderating all their afflictions, or keeping them within measure1 ; the secret support, which he hath hitherto afforded them u ; and the intervals of grief and fear, with which, even in their greatest extremity, he hath favoured them.
1 Jer. xxiii. 6. m Psal. Ixviii. 18. n Psal. cxxx. 7-
0 Psal. cxxx. 4. p Ezek. xxxvi. 25 — 28.
9 Heb. vii. 25. Jer. ix. 24. John v. 40.
r Isa. liii. 12. s Heb. iv. 15. * Jer. xxx. 11.
* Psal. Ixxiii. 23.
260 THE MEANS OF RECOVERING
Moreover, when a holy man is in trouble of mind, he may be conscious of several things in his own present experience, which ought also to encourage him, to renew his exercise of trusting in Christ, and thereby to receive comfort from Him ; such as these : — He finds no righteousness, nor strength, in himself, in which he can deliberately confide. He now perceives, and feels, more of the depravity of his heart, than ever he did before ; which is an evidence, that he has attained more spiritual light and life. He feels now, the sin which dwelleth in him, rising, struggling, threatening to carry all be- fore it, and indisposing him for the practice of ho- liness, more than he did formerly. His deadness of spirit w, his hardness of heart, his enmity against God, his legal temper, his worldly mindedness, and his inability to hate, and to mourn for sin, are a burden and a trouble to him. His inability to be- lieve in Christ, and to pray in faith, is a ground of much uneasiness and complaint. He counts sin to be the greatest of all evils ; and he is conscious of no sin in himself, but what he either loathes, or is troubled, because he cannot loathe it as he should ; of no sin, but what he utterly disapproves, and from which, he would count it a mercy to be saved. He dares not allow himself deliberately, to displease
w Shepard of New England says, that f more are drawn to Christ, under the sense of a dead and blind heart, than by all sorrows, humiliations, and terrors.' And another eminent Minister, who was a famous instru- ment of converting- many to God, used to say, ' that for his own part, he had no other evidence in himself, of be- ing in a state of grace, than that he was sensible of his deadness.' — Brooks' Cabinet, p. 48.
SPIRITUAL COMFORT. 261
the Lord, but desires above all things to please Him. He highly esteems the Lord Jesus, and con- cludes that the loss of Him, is greater than the loss often thousand worlds : he is persuaded that, the possession of the whole universe, could not make him content to be without Christ. He is trou- bled greatly, because he can discern no satisfying evidence of his being personally interested in Christ, and in God as a covenant-God. He is greatly alarmed, and deeply perplexed, because all his past experience now appears to him, to have been coun- terfeit. He finds that he is utterly unable of him- self, either to perform spiritual duties, or to resist spiritual enemies. He is grieved, because he can- not approve the covenant of grace as he should ; because he cannot trust cordially in Christ for salvation ; and because he is unable to exercise godly sorrow for the evils of his heart. He finds that he cannot rest upon Christ, and at the same time, that he cannot rest or be easy without him. He desires the presence of God, and the light of his gracious countenance ; and he often fears that he is not sincere, in his desire of communion with him : he also mourns for the absence of God, and cannot be kept from him. He loves the company of the saints, more than that of others. Those of his relations and acquaintance who appear uncon- verted, he regards with pity ; and he endeavours to recommend the Saviour and his great salvation, to their esteem. These things, in the present ex- perience of the disconsolate Christian, of which, for the most part, he may be conscious ; though they do not, strictly speaking, afford him a warrant to
262 THE MEANS OF RECOVERING renew the acting of confidence in Christ, for salva- tion, nor in the least degree, strengthen his revealed warrant for doing so ; yet, if he is conscious but of any one of them in himself, it should encourage him to trust afresh, and not to be afraid. He ought not indeed to trust in it, nor to make it the ground of his right, to trust in the Saviour ; but he should be animated and emboldened by it, to avail himself of his warrant, to renew his acting of trust in Him.
Besides, the disquieted Christian should, for his further encouragement to trust in Jesus Christ, and in God through him, consider frequently that he is not only commanded, in common with all other hearers of the gospel ; but that he is in ft special manner commanded, to trust in Him. " Who is among you that feareth the Lord, that obeyeth the voice of his servant, and walketh in darkness, and Hath no light ? let him trust in the name of the Lord, and stay upon his God x :" as if Messiah, who is the speaker in the immediately preceding verse, had said to the professed members of the Israelitish church, < Whoever is among you, though it were but one, who hath a sincere regard to the commandments of the Lord, and a humble venera- tion for his high authority ; who is also willing, to listen attentively to the instructions, and to obey sincerely the laws of me, his righteous servant; and who is in the darkness especially of spiritual trouble, without the light of deliverance or com- fort ; tell him that I have a special command, to
* Isa. 1. 10.
7
SPIRITUAL COMFORT. 263
lay, and to urge upon him : — Let him trust ; let him confide in the name of Jehovah ; yea, let him continue resolutely, to rely with firm confidence, upon his God, for all grace and consolation.' Al- though the believer, when he is walking in the darkness of mental trouble, cannot for ordinary, perceive that God is his God in possession ; yet he is at least firmly to believe that He is his God in offer, and frequently, as well as cordially, to say that he is his in choice, and in Reference to every other God ; and so, to place an unsuspecting confi- dence in him. The gracious and special command, then, which Messiah here giveth him, to confide constantly in Him, and in God through him ; should be regarded by the disconsolate Christian, as the very highest encouragement to intrust to him, all the concerns of his disquieted soul.
7. The troubled Christian, accordingly, in order to recover consolation to his wounded spirit, ought without delay, to trust in the Lord Jesus, and in God as reconciled in Him. He should, in depen- dance on the grace of Christ, instantly strive to trust that God the Father loveth him, and hath good-will toward him y ; that Jesus Christ saveth him, and that he will save him to the uttermost2; and that the blessed Spirit will in due time, restore comfort to him. Let him not delay trusting in the Saviour, till he be in a better frame, or till he be so brought forth to the light, as to discern some good qualifications in his own heart ; but let him, even whilst he is in darkness, endeavour to trust,
y 1 John iv. 16. % Isa. xxxiii. 22.
264 THE MEANS OF RECOVERING and to say, f Though he slay me, yet will I trust in him a : if I perish, I shall perish, casting myself down at the feet of the Saviour, for mercy. He who is the Lamb of God, is too gracious, too mer- ciful, to suffer any to perish there : if he save me not, I cannot be much worse than I am: in this way, I can but perish ; and it may be I shall be saved.' When a good man is in the darkness of spiritual trouble, let him not sit down desponding in that darkness ; but let him walk on in it, and walk by faith : let him presently and resolutely, humbly and confidently, trust in the infinitely faith- ful and compassionate Redeemer. Elihu,s exhor- tation to Job, when he was in darkness, is address- ed also to him : " Although thou sayest thou shalt not see him, yet judgment is before him ; there- fore trust thou in him V He ought then to adopt without delay, the resolution of the holy Psalmist, and to say to the Lord, — " What time I am afraid, I will trust in thee c." It is his present du- ty, to place the confidence of his heart in Jesus, that faithful Trustee of the everlasting covenant, and to say with the afflicted Psalmist, " Though I walk in the midst of trouble, thou wilt revive me ; thou wilt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me : The Lord will perfect that which concerneth med." " Thou wilt light my candle ; the Lord my God will enlighten my darkness e." " Thou wilt guide me with thy counsel, and afterwards receive me to glory '." Let him trust, not only that the Lord
a Job xiii. 15. b Job xxxv. 14. c Psal. lri. 3.
d Psal. cxxxviii. 7, 8. e Psal. xviii. 28. f Psal. lxxiii. 24.
1
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Jesus will, according to his promise, save him with an everlasting salvation, but that he will in due season comfort him; and Jet him say with holy David, " Thou who hast shewn me great and sore troubles, wilt quicken me again, and wilt bring me up again, or, wilt return, wilt bring me up from the depths of the earth. Thou wilt increase my greatness, and comfort me on every side s ;" so that, as if he had said, 6 I shall in due time, see nothing dark or discouraging on any side.' The disconsolate Christian, should confide likewise in the Father of mercies, the God of all comfort, and with the church of Israel say, " My God will hear me : Rejoice not against me, O mine enemy : when I fall, I shall arise ; when I sit in darkness, the Lord will be a light unto me. He will bring me forth to the light, and I shall behold his righteous- ness. He will turn again, he will have compassion upon me ; he will subdue my iniquities ; and he will cast all my sins into the depths of the sea h." He ought to trust even in a frowning and with- drawing God ; to trust Him, though he cannot trace him, and, like the woman of Canaan, to be resolute and peremptory in trusting him.
Nor should he be afraid, that his endeavouring thus to trust is presumption. Presumption is un- warrantable or groundless confidence. It cannot then be presumption, so long as he is conscious that, he trusteth only in Christ and in God ; and that, he places confidence in Christ and in God, not upon the ground of any good thing in his own
£ Psal. lxxi. 20, 21. h Mic. vii. 7, 8, 9, 19-
M
266 THE MEANS OF RECOVERING
heart or life ; but only, upon the Divine warrant, which is afforded him in the gospel. Nor ought he to fear that he is acting presumptuously, so long as he is conscious that, he sincerely endeavours to trust in the Saviour, not for a part merely, but for the whole of salvation ; not for salvation in any sin, but for salvation from every sin ; not for salvation, with sin, or to sin, but for that salvation, which comprises universal holiness of heart and life ; not for salvation by his own righteousness, but for sal- vation by grace, reigning through the righteousness of Jesus Christ, unto eternal life * ; and for salva- tion, not for his own glory, but for the glory of Christ, and of God in Him. Presumption also is unreasonable confidence. But nothing can be more reasonable, than that a needy sinner come at the command of God, and trust with firm confidence, in Jesus Christ, for all that salvation which is laid up in Christ, laid out in the promise, and brought near in the offer of the gospel. And nothing, on the contrary, can be more unreasonable, than to trust for that which, it is impossible even for omni- potence itself, to afford, and which, the Saviour hath never promised to give — salvation in sin — sal- vation, consistently with a man's retaining of some darling lust — salvation merely from the punishment of sin — salvation, in order to be at liberty to com- mit sin with impunity. In few words, The discon- solate Christian should not fear, that his trusting in the Lord Jesus, for salvation to himself in par- ticular, is presumptuous confidence ; if it is accom-
1 Acts xv. 11. Rom* v. 21.
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panied withjfear, that he doth not approve cordial- ly s the whole scheme of redemption delineated in the gospel ; with desire, so to approve it ; and with diligence, in the use of all the other means of grace within his reach.
In his endeavouring to trust cordially in the blessed Saviour, for salvation, he must not overlook the promises of salvation. All the promises of God, being in Christ, yea and Amen, are, in and with Christ, offered in the gospel to him. He should, therefore, in applying Christ to himself, embrace or apply the promises, not indeed separate from Christ, but in and with Him ; and believing that the absolute promises especially, are, in the offer, directed to him for his acceptance, he must rely on the faithfulness of God in them, which is pledged for the performance of them ; and so, trust in Christ, for the performance of them to himself'. To trust for salvation is, to rely with confidence, not only on Christ and his righteousness, but on the truth of the promises. It is to rely and live upon Christ, not as felt in the heart, but as offered and promised in the gospel ; and it must be of the same extent as the promises. The absolute pro- mises of the eternal covenant, are open. They are free. The disquieted Christian, therefore, should cast himself freely upon them, when feelings and evidences fail. He has been trying if he had al- ready, a personal interest in the Redeemer ; and he has found no satisfying evidences of it in himself. Let him, for a little while, forbear that inquiry ; and, in the mean time, put the matter out of doubt, by trusting that Christ now giveth him, a saving
268 THE MEANS OF RECOVERING interest in Him. Every scriptural evidence of a personal interest in the Redeemer, is either com- prised in faith, or is a consequence of faith. Let his actings of faith in Christ, and in the promise, then, be distinct and express, in order that, he may- be conscious that he is acting it * : and at the same time, let him rest, not on the act, but on the glori- ous Object, of his faith ; and draw consolation, not from the act, but by the act, from Christ and the promises.
To trust simply in the Lord Jesus for salvation to himself, is the principal mean, which the discon- solate Christian should employ, for attaining spirit- ual comfort. Without this, no other means will be of the smallest avail. To rely with cordial and un- suspecting affiance, upon the faithful Redeemer, and the free promises, is not only in itself, an ease to the troubled soul 1 ; but is, according to the co- venant of grace, the appointed instrument of deriv- ing consolation, as well as holiness, from the fulness of Christ. After Job had said, « I ~know that my Redeemer liveth m," &c. he was so relieved from the extremity of his trouble, that he no more utter- ed such doleful complaints, as before. " The Lord is my strength and my shield,"" says David, " my heart trusted in him, and I am helped : there- fore my heart greatly rejoiceth, and with my song will I praise him Kn Again, " I had fainted, un- less I had believed to see the goodness of the Lord, in the land of the living o." And again, " I have trusted in thy mercy ; my heart shall rejoice in thy
k Psal. xci. 2. Lam. iii. 24. l Heb. iv. 3.
m Job xix. 25. n Psal. xxviii. 7. ° Psal xxvii. 13.
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salvation p." The Lord Jesus said to his disconso- late disciples, " Let not your hearts be troubled, ye believe in God, believe also in meV1 If the disquieted Christian, then, would recover spiritual consolation, let him " hold the beginning of his confidence, steadfast unto the end r." Let him come frequently to Jesus, the Consolation of Israel, and come every time, as if it were the first time, or, as if he were but beginning to come : let him come as a sinner in himself, and trust that Christ will save him from his sin, and from his trouble. So will the joy of God's salvation, be in due time restored to him. By thus casting all his care upon his gra- cious Redeemer, who careth for him, his depressed spirit will become easy and cheerful.
8. He must also for the same purpose, hope in the Lord Jesus, and in God as the God of all com- fort. Spiritual hope, comprises a cordial desire and expectation of all promised good things, both in time and in eternity. It is a certain, and a long- ing, expectation of all the good of the everlasting covenant; and is grounded, on the declarations and promises of the gospel ; on the perfections of God in Christ, and his relations to his people ; and on the office, righteousness, fulness, and interces- sion of Christ. It hath an inestimably precious ob- ject, and a heart-purifying and enlivening influ- ence s. It is a consequence of saving faith, and is inseparably connected with it. Faith, is a trusting that the faithful Redeemer, will perform all the promises of his eternal covenant to me : hope, is a
p Psal. xiii. 5. i John xiv. 1. r Heb. iii. 14. 8 1 John iii. 2, 3. 1 Pet, i. 3.
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desire and an expectation of all the future blessings, which are therein promised. It is a living princi- ple, which revives and supports, strengthens and elevates, the soul of the true believer, and which carries him beyond this finite scene, into that which is infinite ; where he is transported with the joyful prospect of life eternal, in the immediate presence of God and the Lamb, of seeing his glorious Re- deemer as he is, of being like him, and of the full enjoyment of Jehovah, Father, Son, and Holy Spirit, for evermore. Now the dejected believer should, for his comfort, endeavour frequently to exercise this living hope ; this " hope of an inheri- tance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for him V He must, in dependance on the grace of Christ, hope for all necessary grace; and especially, " for the grace that is to be brought unto him, at the revelation of Jesus Christ u." He ought to hope that the Lord will in due season, comfort him ; that " the God of hope will yet fill him, with all joy and peace in be- lieving w." He must, if he would recover holy consolation, charge his soul, as the Psalmist did, to " hope in Godx;" to hope that he shall yet have comfort from God ; that he " shall yet praise him, for the salvation of his countenance,1' for the ma- nifestation of his favour to his soul, and for the consolation which will ensue. He ought to hope even against hope, " to hope continually," and " to shew diligence to the full assurance of hope, unto the endy." His Redeemer is the great God, and
1 1 Pet. i. S, 4. u 1 Pet. i. 13. w Rom. xv. 13. x Psal. xliii. 5. v Heb. vi. 11.
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he resolveth to act like himself. The believer should therefore expect great, as well as good things, from Him ; great deliverances and supplies, great enlargements and consolations, great mercy and peace, and a great salvation z. The Lord Je- sus is " the hope of Israel, and the Saviour there- of, in time of trouble.'1 He will often disappoint the fears of the timorous believer ; but will never disappoint his hopes, in so far as they are grounded on, and regulated by, the promises. Let him therefore build his hope no longer, upon any good thing, wrought in, or done by himself; but let him build it wholly, upon the righteousness and grace of Christ, and upon the promises and faithfulness of God. The exercise of a well-grounded hope, tends to settle the heart, and to calm the troubled spirit. " It is good, therefore, that a man should both hope, and quietly wait, for the salvation of the Lord. For the Lord will not cast off for ever : but though he cause grief, yet will he have com- passion, according to the multitude of his mercies V That hope, when it is accompanied in its exercise, with, filial fear, pleases the Lord greatly : and it is a special mean, of attaining the light of his graci- ous countenance b.
The disconsolate believer should at no time, suspect, that his endeavouring to hope, is presump- tion ; so long as he is conscious that, his expecta- tion is founded solely, upon the grace and power of God, exhibited in the declarations and offers of the gospel, upon the spotless righteousness of Jesus
2 Jer. xxxiii. 3. a Lam. iii. 26, 31, 32. b Psal. cxlvil 11.
M% THE MEANS OF RECOVERING Christ, and upon the faithfulness of God in the promises c. True hope is grounded, not upon that which the Christian feels in himself, but upon that which Jesus felt in his stead ; not upon what he doth for Christ, but upon what Christ did, and is still do- ing for him. Evidences of grace in the heart and life, are indeed great encouragements to exercise hope ; but they are not the grounds upon which, true hope is built. He who exercises a living hope, is diligent in using all appointed means of grace ; and yet, he does not rest upon the use of those means, but upon the Lord as speaking to him, in his word of grace.
9. Another mean of recovering spiritual com- fort, is diligence in the exercise of evangelical repentance. If the disconsolate Christian would exercise repentance, in an upright and accept- able manner ; he must, first of all, in the faith of pardoning mercy, and of sanctifying grace, repent of his unbelieving, distrustful, and de- sponding thoughts, and next, of all his other sins. His unbelief and distrust of the Saviour, are his radical crimes ; and, therefore, in his exer- cise of repentance, he ought to begin at them. And in order to exercise repentance sincerely and acceptably, he should trust that the Lord Jesus, the exalted Prince and Saviour, giveth re- pentance to him, and forgiveness of sins d. It is faith in pardoning mercy, that breaks the heart, and that opens all the sluices of godly sorrow for sin. Trusting, then, in the mercy of the Lord
c Psal. cxxx. 5} 7- d Acts v. 31.
SPIRITUAL COMFORT. 273
Jesus Christ, and of God in him e, he should en- deavour to attain a true, and a humbling sense of his iniquity. Without placing confidence in re- deeming mercy, a man may have a sense of sin, but not a true sense of it : he may have a sense of sin, as hurtful to himself f, but not as hateful to God 8 ; a sense of the danger and demerit, but not of the deep malignity and pollution, of sin. The dejected Christian, therefore, should study to at- tain by faith, a spiritual sight and sense of the horrible malignity, as well as of the infinite de- merit, of his unbelief and other transgressions. He must without delay, and in the exercise of faith, look upon Jesus whom he hath pierced ; in order that, his grief for the loss of his comfort, may be turned into godly sorrow for those iniqui- ties, which have pierced his dear Saviour, and pro- cured for himself that grievous loss h. Viewing his iniquity as laid on Christ, and Christ as pierced for it in his stead, he must also, with holy self- loathing, and deep abhorrence of his sin, turn, not from one sin to another, but from all sin to God \ Let him hate sin, and hate it as sink. Let his hatred be universal against all sin, and irreconcile- able to any sin K He must, in the faith of re- deeming mercy, turn from all iniquity, and es- pecially, from the sins for which, the Lord is pleading a controversy with him m • and say with
e Psal. xiii. 5. Joel ii. 13. f Gen. iv. 13.
§ Habak i. IS. h Zech. xii. 10.
1 Isa. vi. 5. Hos. vi. 1. k Psal. cxix. 104.
1 Psal. ci. 3. m Ezek. xiy. 6.
m 2
274 THE MEANS OF RECOVERING
Ephraim of old, " Turn thou me, and I shall be turned, for thou art the Lord my Godn." Trusting that the Lord his God turneth him, he should turn to " the Lord with all his heart, with fasting, and with weeping, and with mourning °." He ought to turn to the love of God p, and to the spiritual performance of every duty to him q. This is what, the Israelitish Church in her captivity, re- solved to do : " Let us search and try our ways, and turn again to the Lordr." If the disconsolate believer would recover pure consolation, let the ex- ercise of his faith and hope, be penitential. And if, after all his endeavours, he find that he cannot shed a tear, or feel such bitter sorrow for sin, as he longs to feel ; let him not be discouraged, but re- collect that turning, with holy abhorrence, from all iniquity, to the Lord, is the very essence of true repentance. Let him turn from his sins of omis- sion, and especially, from his sin of suffering him- self to be discouraged, by a sense of the corruption of his nature, from the great duties of believing and rejoicing in Christ Jesus s ; by which, he hath brought up an evil report upon the good ways of the Lord. And he ought not to fear, that his re- pentance is legal or hypocritical, so long as he is conscious, that he endeavours to exercise godly sor- row for all sin, as sin, and to turn from it, because it is sin. The repentance of the legalist or hypo- crite, is not so much, sorrow for sin, as a sullen
n Jer. xxxi. 18. ° Joel ii. 12. P Isa. xxvi. 13.
i Psal. cxix. 105. r Lam. iii. 40. s Phil. iii. 3,
SPIRITUAL COMFORT 275
grief, that he is not allowed to sin with impunity ; not so much, a turning from sin to the Lord, as a turning from one sin to another t.
As the exercise of evangelical repentance, is an appointed mean, so it is a sure mean, of recovering holy consolation : for thus saith the Lord, " To this man will I look, even to him that is poor, and of a contrite spirit, and trembleth at my word u." " The Lord is nigh unto them that are of a broken heart ; and he savetli such as be of a contrite spirit w." " He healetli the broken in heart, and bindeth up their wounds *." As soon as Ephraim's heart is troubled for his iniquities, God's bowels are troubled for Ephraim ; and He will surely have mercy upon himy. Godly sorrow for sin, is not only a mean of attaining future comfort, but is ac- companied with present consolation. There is more joy in the penitential mourning of a humble be- liever, than in all the vain mirth of an unregenerate man.
10. He ought for the same end, to meditate fre- quently on the blessed Jesus, and on God as a God of grace in Him.
He is disposed to muse often on the trouble of his own mind ; but he should rather, contemplate the sufferings of Chrisfs soul. Were he frequently to meditate on the unparalleled anguish, the dole- ful agony, of his dear Redeemer's soul, when He was enduring for him, the vindictive wrath of God, and was not allowed to discern the least smile, in the countenance of his righteous Father ; it
* Hos. vii. 16. u Isa. lxvi. 2. w Psal. xxxiv. 18, x Psal. cxlvii. 3. ? Jer. xxxi. 20.
276 THE MEANS OF RECOVERING
might be a happy mean of calming the tumult of his own soul. The compassionate Saviour, in love to him, and for his salvation, drank a cup of un- mixed wrath ; and he putteth into his hand, only a cup of suffering, mixed with many sweet and salutary ingredients. What are his sorrows, then, to those of the Lord Jesus ? There is no compa- rison. There was more bitterness in one drop of Christ's sufferings, than in an ocean of his. De- vout meditation on the loving, the agonizing, the dying Redeemer, hath often been a reviving, and a delightful exercise to holy souls. " My medita- tion of Him," saith the Psalmist, " shall be sweet *.* It hath, many times, been sweet and soothing to holy men, even under spiritual trouble. The disquieted believer should, moreover, think frequently on God in Christ, as a God of mercy and grace, and on his amiable perfections, and precious promises. In Christ, God manifests himself to be a gracious, a promising, and a performing God ; to be just such a God, as an afflicted saint would choose to have to do with. In Him, God exhi- bits his infinitely glorious excellencies, in the most amiable, attractive and encouraging point of view. He manifests himself, to be " the Father of mer- cies, and the God of all comfort." To present Him often to the mind, therefore, in that point of view, will, in the hand of the adorable Comforter, be a sovereign cordial to a drooping spirit. Hence the afflicted Psalmist said, " O my God, my soul is cast down within me : therefore will I remember thee9
2 Psal. civ. 34.
SPIRITUAL COMFORT. 277
from the land of Jordan, and of the Hermonites, from the hill Mizar a :" as if he had said, ' I will, in order to cheer my drooping spirit, remember thee as a God of mercy : I will call to remembrance, thy love and faithfulness, thy power and presence in the sanctuary : I will remember thee, from the most distant countries, to which I may be driven.1 To the same purpose, he says in another Psalm, " My soul shall be satisfied, as with marrow and fatness ; and my mouth shall praise thee with joy- ful lips ; when I remember thee upon my bed, and meditate on thee in the night-watches b." Asaph likewise, when his soul was in trouble, said, " I will remember the years of the right hand of the Most High. I will remember the works of the Lord ; surely I will remember thy wonders of old. I will meditate also of all thy work, and talk of thy doings c." The dejected Christian must, in order to attain peace and comfort, meditate on God, es pecially as a God in covenant ; as a God, offering and promising to be a God to him ; and that, from regard to no worthiness in him, but merely, to the glory of his own free and sovereign grace. He ought frequently to contemplate the covenant of grace, in the making, the fulfilling, and the ad- ministration of it : for, the Lord hath devised and established that gracious covenant, as the rule ac- cording to which, all his dispensations of grace and providence, are adjusted. There, the timorous believer will see that, all is of infinitely free grace ; that, every blessing is to be received as a free gift ;
a Psal. xlii. 6. b Psal. lxiii. 5, 6.
« Psal. lxxvii. 10— -12.
278 THE MEANS OF RECOVERING that, the great Redeemer himself, is " given for a covenant of the people \V that, God is first in the obligation of the covenant ; and that, there is no tie upon the believer, but what depends on, and is similar to, the tie which the believer has upon God.
11. He should also, in order to receive comfort, pray much in the name of Christ, and so pour out his heart, before his gracious God and Father. This was the exercise of David, when his soul was disquieted. " O my God, saith he, my soul is cast down within me.1' And again, " I will say unto God my Rock, Why hast thou forgotten me ? why go I mourning, because of the oppression of the enemy d ?" He had already charged his soul to hope in God, and no longer to yield to disquieting grief and fear, but had found no relief; and there- fore he betook himself to his Covenant- God, and complained of his disquietude, to Him. Although he could not himself, command a calm in his trou- bled spirit ; yet he knew that his redeeming God could. He therefore complained to the Lord, but did not complain of him. He complained not, that afflictive dispensations had troubled his soul ; but, that his soul had troubled itself. " When my spirit was overwhelmed within me," saith he, " I poured out my complaint before him : I shewed before him my trouble e." He present- ed this supplication to him ; " O Lord, rebuke me not in thine anger, neither chasten me in thy hot displeasure. Have mercy upon me, O
d Psal. xlii. 6, 9- e Psal. cxlii. 2, 3
SPIRITUAL COMFORT. 219
Lord ; for I am weak : heal me ; for my bones are vexed. My soul is also sore vexed : but thou, 0 Lord, how long ? Return, O Lord, deliver my soul :
0 save me for thy mercies1 sake*." The apostle James saith, " Is any among you afflicted ? let him pray s." The Lord Jesus, recommends this duty to disconsolate believers, by his own example ; for we read that, when He was " in an agony, he prayed more earnestly V The prayer of faith, is a sure mean of obtaining relief: for thus saith Jehovah, " Call upon me in the day of trouble;
1 will deliver thee, and thou shalt glorify meV Does the distressed Christian say, That he feels himself sadly indisposed for the duty of prayer ; or, that he has been long attempting the exercise of it ; but, that the Lord " shutteth out his prayer k ?T5 Let him, nevertheless, persist in trying to pray, and in looking up for an answer l. Is he ready to say, that he cannot pray acceptably ? Let him at- tempt it, as he can, and commit it, notwithstand- ing all the imperfection attending it, to the Lord Jesus, his " Advocate with the Father." Jesus will with infinite ease, understand it, and will put it into such language, as will be accepted in the court of heaven. He should, therefore, " come boldly to the throne of grace," and present such re- quests as would shew, that he hath honourable sen- timents of the riches, and the munificence, of the King of glory, He ought to come, firmly per- suaded that, though a little is too much, for his de-
f Psal. vi. 1—4. s James v. 13
h Luke xxii. 44. l Psal. 1. 15.
l Lam. iii. 8. Luke xviii. 1.
280 THE MEANS OF RECOVERING
sert ; yet that, much is too little for his great Re- deemer's bounty m. By so doing, he will greatly honour the marvellous loving-kindness of the Lord. When he prays for spiritual comfort, or for any other spiritual blessing, let him pray in faith ; and according to his faith, it will in due time, be unto him n. He ought, as the Canaanitish woman did, to convert, even the greatest discouragements, into so many encouragements, to trust and plead the promises. He must not conclude, that his prayers are lost, or are hypocritical ; merely because he doth not experience comfort in them, and does not receive the very thing which he asketh. Mercies seldom do good to that man, who is over peremp- tory in asking them. It is only the prayer of faith, founded on the promises, and regulated by them, that is the outlet from trouble, and the inlet of con-
m In order to illustrate the sentiment here expressed, I cannot forbear mentioning a heathen story : — Alexan- der had a Philosopher in his court, who once was greatly straitened in his circumstances. He, on that occasion, applied for money to his sovereign, the conqueror of the world. No sooner was his request made than granted. Alexander gave him a commission to receive from his treasurer, whatever sum he wanted. He immediately went and demanded a hundred talents, which amount to about ten thousand pounds sterling. The treasurer sur- prised at so large a demand, refused to comply ; but waited upon the king, and represented to him, how un- reasonable, he thought, the petition was, and how exor- bitant, the sum. Alexander heard him with patience ; but, as soon as he had ended his remonstrance, replied ; ' Let the money be immediately given him. I like that man : I am delighted with his way of thinking He has done me a singular honour ; and, by the largeness of his request, he has shown, what a high idea he has, both of my great riches, and my royal munificence/
n Mark xi. 24.
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solation. Even the desire thus to pray, is a fore- runner of success, and an earnest of the blessing implored. " Thou drewest near," saith Jeremiah, " in the day that I called upon thee : thou saidst, Fear not0."" The more speedily, God seemeth to be departing from the disconsolate believer, he ought to pursue after him, with the firmer trust, and the greater importunity : and in praying for spiritual consolation, he should ask only that mea- sure of it, which the Lord may see proper to give him ; and should ask it, not so much for his own relief, as for the glory of redeeming grace. In continuing so to do, he shall in the fittest season, experience a heavenly sweetness, diffusing itself over his troubled soul; and shall from his experience, know, that it is better to " seek the Lord," than to Jlnd all things else.
When the afflicted believer is praying, he must endeavour to praise and thank the Lord. This also, is a special mean of recovering spiritual con- solation. We read, in a passage of Scripture, cited above, that the Psalmist said to his dejected soul, " Hope thou in God, for I shall yet praise himP;" as if he had said, ? I hope yet to praise him : I long to praise him.1 This grateful and adoring frame, was not only an evidence of David's begin- ning to emerge out of the depth of his trouble ; but was likewise a mean, of his emerging. The depress- ed Christian, then, if he would attain spiritual com- fort, should study in his prayers, to occupy at least as much time, in thanking the Lord for the
° Lam. iii. 57. p Psal. xlii. 5.
282 THE MEANS OF RECOVERING mercies vouchsafed to him, as in confessing the sins committed by him. This would tend greatly, to remove his bitterness of spirit, and to bring re- freshing consolation to his weary soul. The fre- quent mentioning of things, that are sweet and cheering, is a mean of sweetening the temper of the mind, and of promoting cheerfulness of spirit. Were the disquieted believer, to take special notice of the manifold blessings, which are still vouchsaf- ed to him, and frequently to bless the Lord for them ; he would not remain long after, in an un- comfortable frame q. He ought therefore to es- teem it his privilege, as well as his duty, in every condition, to give thanks to God r. He should be thankful that, his heavenly Father condescends to be angry with him, and to reprove him for sin ; that, he hath not given him over to a reprobate mind s ; and that, the sin which dwelleth in him, is in any measure, a burden to him. If he is un- worthy even of the least, of all the mercies bestow- ed upon him, he surely ought to be thankful for the least of them t.
1 % He ought, moreover, to wait patiently for the Lord. If the disquieted believer would regain spi- ritual tranquillity of mind, he must " both hope and quietly wait for the salvation of the Lord u." He must say, as Messiah himself did, " I will wait upon the Lord, who hideth his face from the house of Jacob, and I will look for him w." The way to recover his comfort, is, to say to his soul, " My
9'Lam. iii. 22—24. r 1 Thess. v. 18.
s Job v. 17. Psal. xciv. 12. l Gen. xxxii. 10.
u Lam. iii. 26. w Isa. viii. 17.
SPIRITUAL COMFORT. 283
soul, wait thou only upon God ; for my expecta- tion is from him.'" His duty at all times, and es- pecially when his soul is disquieted, is, to " rest in the Lord, and wait patiently for him ; to wait on the Lord, and keep his way \" " Though the vi- sion tarry ," he ought to " wait for it ; because it will surely come; it will not tarry" a moment longer than the appointed timey. He should con- sider that the Lord, who hath appointed that great affliction for him, is infinitely wise, righteous, and good ; that he is his own God, the God of his sal- vation z ; and that, by such methods as please him least, God often doth him the most good. More- over, the time that he hath to wait, is but short. Yet a little while, and the compassionate Saviour will come and save him. The Lord Jesus waited long for him; and he waiteth still, for a fit oppor- tunity to comfort him, more than he himself can wait, for the enjoyment of comfort. " Therefore will the Lord wait," saith Isaiah, " that he may be gracious unto you, and therefore will he be exalt- ed, that he may have mercy upon you ; for the Lord is a God of judgment a." Although he has no prospect of deliverance soon, yet let him still wait, until the time to favour him, even the set time be come ; and wait, with a patient and silent resignation to the Divine willb. The Lord is waiting for the very same day of comfort, for which, the disconsolate saint is to wait ; and if the Lord cannot be disappointed, so neither can he.
x Psal. xxxvii. 7, 34. y Hab. ii. 3.
z Psal. lxxxviii. 1 a Isa. xxx. 18*
b Isa. xxviii. 16.
284 THE MEANS OF RECOVERING There is in the love of Christ to him, an earnest longing, as it were, that the day might come. And therefore he may, in submission to the will of his gracious God, lawfully pray, as jhe holy Psalmist did c, even for a speedy deliverance. But, if his mental trouble still continue, he must resolve to wait patiently, and to justify the infinitely wise God, in his delaying to return with comfort to him. Let him still " hope, and quietly wait ;" for it is the time of his extremity, that is commonly the Lord's opportunity of appearing for his relief. Holy consolation, is worth his waiting for it : it is, as it were, the opening of heaven upon the soul. Let him therefore wait, and the Lord will, at the time appointed, so console his troubled spirit, as to cause him from experience to say, " Lo, this is my God ; I have waited for him, and he will save me : this is the Lord ; I have waited for him, I shall be glad and rejoice in his salvation V The longer he stays in expectation, for spiritual consolation, the sweeter and purer, at length, will the enjoyment of it prove. Let his patience then be the " patience of hope." It is hope, that giveth life and vigour to patience. He must not suffer his exercise of patience to be interrupted, either by fretting him- self, or by betaking himself for comfort, to any creature. He should not fret himself in any wise ; but should, with humbleness and calmness of spirit, wait upon the Lord. Let him firmly resolve to wait God's time, and to bear his frown e ; in hum- ble expectation, that He will at length, return and
c Psal. xxxi. 2. and cii. 2. d Isa. xxv. 9.
e Mic. vii. 9.
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visit him, with the light of his countenance, and with the joy of his salvation.
13. It is also requisite, in order to recover true comfort, that, a holy man be constantly on his guard, against yielding to any motion of 'sin , in his heart ; and that, he be pressing on toward more holiness of heart and of life.
He must, in depen dance on the promise of sanc- tification, always take heed, that he do not yield to any secret motion of sin in his heart. If he would have his conscience pacified and peaceful, he must strive to keep it pure. Sin, like Achan in the camp, or Jonah in the ship, is that which causeth trouble. If the disconsolate believer allow himself, for a season, to yield to any motion of sin, or temptation of Satan, or of the world, he cannot be easy or comfortable in his mind. Although a tra- veller were sure that he was to reach, in safety, the place to which he was going; yet if he tra- velled with a thorn in his foot, he could not but be sensible of pain, at every step. If the Chris- tian suffer himself to connive, especially at that in himself, which he knows to be wrong, he can- not but be disquieted. Uprightness and singleness of heart, are necessary to his recovering of lost comfort. God hath made an eternal separation, between continuance in the love and practice of any sin, and holy tranquillity of mind. Let therefore the afflicted believer, in the faith that Christ will strengthen him, maintain a resolute and continual struggle, against the first risings, the secret mo- tions, of depravity in his heart. It is as natural for sin indulged, to raise and increase doubts and
286 THE MEANS OF RECOVERING fears in his mind, as for rotten wood to breed worms. Every instance of his yielding to a mo- tion of sin, will be like a blot upon his evidences for heaven. Let him, then, in all his conflicts with the risings of sin, diligently study, both to disco- ver, and to mortify, the corruption of his nature ; both to sigh under the burden, and to act against the power, of the sin that dwelleth in him. It should always be his manner, to attack and mortify sin, in its first risings : for, as that which usually destroys his peace of conscience, is his indulging of corrupt desires ; so his constant endeavour, through grace, to resist and quell them, before they have time to acquire strength, is a sure mean of recover- ing spiritual comfort.
He should also endeavour daily, to attain more and more holiness of heart and life. True holiness consists, of loving the Lord our God supremely, of delighting in Him as manifested in Jesus Christ, and of studying habitually to serve him with glad- ness f, as well as^. with abhorrence of all iniquity. Spiritual comfort accordingly is a part of holiness. The more, a believer advances in universal holiness, the more of title principle and habit of pure conso- lation, does he possess ; and the more of the princi- ple and habit of this holy comfort, he attains, the more of the enjoyment of it, shall he have in every time of need. The disconsolate Christian, then, to the end that he may recover sensible comfort, should, by faith, receive out of the fulness of Christ, greater measures of sanctifying grace ; that he may,
f Psal. c. 2.
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not only die daily to sin, but live to righteousness. He ought, from principles of faith and love, and for the glory of his redeeming God, to become more and more diligent in all the duties of holiness. This, though it shall not merit consolation for him, yet, will in his experience be connected with conso- lation ; yea, it will itself be a comfort to him. " Our rejoicing is this," saith an Apostle, * the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world s." To be advancing sensibly, in con- formity to the Lord Jesus, and in holy activity for his glory, cannot fail to be very pleasing and en- couraging to a holy man. Although the beginning of comfort in the soul, is necessary to the practice of true holiness ; yet, the practice of holiness, is requisite to the increase of comfort, and to the re- covering of it, after it hath in any measure been losth. Let it, then, be the ardent desire of the believer's soul, and the settled purpose of his heart, to advance daily in the love and practice of univer- sal holiness. Let perfection of holiness, be the ruling wish of his heart, and the great purpose of his life, to which he uniformly directs all his ef- forts. Let his will be always, in union with the will of Christ, and with the glory of God ; and then, Christ " will give him the desires of his heart i :v then, he shall know by experience, that a supreme regard to the will, and to the glory of God, is, the health and happiness of the soul.
s 2 Cor. i. 12. h Isa. xxxii. 17- John xiv. 21.
Gal. vi. lo\ * Psal. xxxvii. 4.
288 THE MEANS OF RECOVERING
14. As a mean of attaining the spiritual comfort which he desires, the Christian, if he be capable, must perform diligently^ the duties of his lawful calling. Though this forms a part of the holiness, mentioned in the particular immediately preceding; yet the special importance of it, as a mean of com- fort, requires that it be considered by itself. Let the disconsolate believer take care, that he regard idleness, as a continued omission of the duty, re- quired in the eighth commandment of the moral law ; and that he abhor it, as a continued crime, and as a reproach to his holy profession k. To be idle, even for a single day, without real and evi- dent necessity, is dangerous to any Christian ; but especially, to a Christian in trouble of conscience. It is a tempting of Satan, to come and find em- ployment for him ; and it is a leaving of himself at leisure, to weigh, one after another, the tempta- tions of that subtile, and malicious enemy. A Heathen philosopher terms idleness, ' The grave of a living man £ and a holy minister of the gospel styles it, c The hell of a living Christian.' Let the disquieted Christian, then, be constantly upon his guard against idleness, and especially against a disposition to be idle. Let his heart, as well as his hands, be exercised, in a voluntary and diligent performance of the various duties of some honest, and useful vocation ; otherwise, his heart will work out of itself, a still greater degree of trouble to him. Idleness feeds, and increases, the distemper of a troubled soul ; whereas, lawful employment occu-
K 1 Tim. v. 8.
SPIRITUAL COMFORT. 289
pies the mind, and takes it off from poring inces- santly, upon the causes and aggravations of the trouble. When Elijah the prophet, was in de- pression of mind, the Lord would not suffer him to sit still in any place. When he sat down under a Juniper-tree, " an angel touched him, and com- manded him to arise and eat :" when he again lay down, the Angel of the Lord, a second time, rous- ed him to action. When he went to a cave at Ho- reb, in order to lodge there, "the word of the Lord came to him, and said, What dost thou here, Elijah ? Go forth, and stand upon the mount be- fore the Lord.,, Soon afterwards, when he was standing in the entrance to the cave, the Lord again disturbed his repose, and said to him, " Go return on thy way to the wilderness of Damascus !." If it is a Christian's duty, even when he is under the disease of melancholy, to be diligent in business ; it is no less his duty, when he is troubled in soul, merely on a spiritual account. He must not there- fore say, either that he is disinclined to work, or that his trouble is so great, that he is unable to work ; until he first, be well satisfied from the Oracles of truth, that such excuses will be sustained at the tribunal of Christ, the omniscient, and righ- teous Judge of the world. The Holy Comforter hath, in wonderful condescension, visited with the joy of his salvation, many thousands of his saints, at the very times in which, from regard to his au- thority, they have been employed in the business of their several callings.
1 1 Kings, xix. 4 — 16.
N
290 THE MEANS OF RECOVERING
15. If he have reason to apprehend that he is, in any degree, under melancholy, which, as has been observed above, is a bodily disease ; he should^/re- quently intrust his imagination, to the blessed Re- deemer, that sovereign Physician of soul and body, in the hope that He will cure the distemper of it. So long as the imagination continues weak and dis- ordered, it will present to the understanding, even the most encouraging, and amiable objects, in a distorted, discouraging, and unamiable form ; and so long as that is the case, trouble of mind, or sad- ness of spirit, must in a greater or less degree, con- tinue. The melancholy Christian therefore should, not only trust in the compassionate Saviour, for consolation to his troubled soul ; but he should, in the use of other appointed means, trust that, so far as it can subserve the glory of God in his salva- tion, Jesus will deliver him from the distemper of his natural spirits. He ought to trust in the great Redeemer, for the health of his body, which is the temple of the Holy Spirit m, as well as, for the happiness of his soul ; in order that both soul and body may be prepared, to '« serve the Lord with gladness.r> He is fully warranted to rely with firm confidence, on the Lord Jesus, for all that is ne- cessary to enable him to glorify God, in his body, and in his spirit, which are God's n.
16. To disclose the condition of his soul, to some experienced and judicious Minister, or private Christian, is also a mean of recovering tranquillity of mind, which, the disconsolate believer should
m 1 Cor. vi. 19. n 1 Cor. vi. 20.
SPIRITUAL COMFORT. 291
not fail to employ. He ought, if possible, to select for this purpose, some holy and humble Minister, or private Christian, who had himself been in trouble of mind, but has mercifully been delivered from it ; and who appears now, to be confirmed in faith, and to be filled with joy and peace in believ- ing. He should without delay, discover the con- dition of his soul to such a one. He ought to re- veal to him, as fully and distinctly as he can, What it is, that more immediately troubles and depresses his mind ; what it is, that makes him conclude himself, to be yet unregenerate, and his former ex- perience, to have been but counterfeit ; what the grounds of his present doubts and fears, are ; and especially, why he cannot trust in the infinitely com- passionate Saviour, for salvation to himself in parti- cular. He should, if he can with prudence, hint to such a one, the sin or sins which, he apprehends, have provoked the Lord to plead this controversy with him ; in order, that he may afford him an op- portunity, of speaking pertinently to his condition °. " When I kept silence," saith David, " my bones waxed old, through my roaring all the day long p ;" as if he had said, < The sin which, I did not freely and ingenuously confess to the Lord, and also to persons skilful in assuaging trouble of mind, rankled inwardly, and occasioned unspeakable anguish in my soul/ The affliction of the soul, as well as that of the body, should be made known to such a fellow- Christian, as appears qualified to suggest suitable advices, and encouragements ; to the end
° James y. 16. p Psal. xxxii. 3.
292 THE MEANS OF RECOVERING
that, these may be afforded seasonably, as means of relief. When the Holy Spirit comforteth a de- jected saint, he doth it usually, by the instrumen- tality of some other saint. If the disconsolate be- liever, be providentially favoured with an opportu- nity, to open the case of his soul to another believer ; the Holy Comforter will very seldom, in an imme- diate manner, create peace to him: He usually " creates the fruit of the lips, peace V He will comfort him, by means of the presence and the speech of them, whom he hath comforted, and so qualified to be instruments of consolation to him r. Faithful Ministers of the gospel, especially, are helpers of the Christian's joy. But how can they be helpful to it, in the case of a disquieted Chris- tian, who stands most in need of their help, if he do not afford them an opportunity ? How can they answer objections, resolve doubts, or loose, as one expresses it, the knots of conscience, if these be not proposed to them ?
Moreover, the disconsolate believer, should not forget to request the fervent prayers, not only of him, to whom he has disclosed the condition of his soul, but of other Christians, with whom he is acquainted. Some have observed that, those be- lievers, in former times, who were the most accus- tomed, to request the aid of each other's prayers, were commonly the most flourishing Christians; and that, those who neglected this part of their duty, were usually the most languishing and hesi- tating. If " the effectual fervent prayer," even
« 1sa. Ivii. 19. r 2 Cor. i. 6.
SPIRITUAL COMFORT. 293
of one " righteous man, availeth much • ;" how much more, will the prayers of many such, avail * ! 17. Finally, If he would attain pure consolation, he must not expect it from the means, which it is his duty to employ. Let him use diligently, all the means of Divine appointment, and especially, those explained above ; but let him take heed, that he do not trust in them, nor in his using of them, for the smallest degree of comfort. He ought to use them as diligently, as if he were to merit by it, not merely spiritual consolation, but even eternal life; and at the same time, to trust as little in them, and in his use of them, as if he had never known nor used, so much as one of them, His employing of them is a duty, which he is bound to regard, in point of performance, and to renounce, in point of dependance. He is, in his constant use of them, to rely for consolation, only upon the Lord Jesus, and upon God in Him, as the God of all comfort u. If he would recover a peaceful serenity of mind, he must renounce all confidence in his use of means, and expect consolation only from his God and Saviour : saying, " Ashur shall not save me ; neither will I say any more to the work of my hands, Ye are my gods." " What have I to do any more with idols w?,<' He may expect all necessary comfort, in his diligent use of the means ; but no comfort, from it. He must not presume to think, that his utmost diligence in em- ploying them, will give him, either a meritorious.
s James v. 16. * Aets xil 12. u PsaL lxil 5. w Hos, xiv. S. 8,
294 THE MEANS OF RECOVERING, &c. or a pactional, title to holy consolation. Spiritual comfort is a free gift, a gift of grace ; and all the appointed means of attaining it, are means of grace. There is, indeed, a tendency in those means, to comfort the disquieted believer, who diligently uses them : it is not, however, any virtue in them, nor in his use of them ; but it is the power of the Holy Spirit accompanying them, that imparteth all the comfort. He ought not, therefore, as Chris- tians in spiritual trouble, too often do, to promise himself relief, by such and such a duty, at this or that time, or place: for if his expectation be not answered, (and it would indeed be a wonder if it should,) he will be ready to conclude, that the promise of God faileth, and that the disappoint- ment, especially if repeated, is a sure indication, that the Lord hath cast him off for ever. This, instead of bringing peace or comfort to his troubled soul, will contribute greatly, to plunge it into still deeper perplexity, and to enchain it the faster, un- der perturbation and terror.
Thus, I have endeavoured to point out the means, which the disconsolate believer should chiefly employ, in order to regain his spiritual comfort. If he persevere in the diligent use of them, and in complying with the advices concern- ing them, given in this Chapter ; he shall, through grace, as soon as it will subserve the glory of his God and Saviour, and the sanctification of his own soul, recover holy consolation. He perhaps may never, whilst he remains in this valley of tears, ex- perience rapturous joy ; but he shall, by the grace of the Lord Jesus, recover solid tranquillity, and
REFLECTIONS. 293
sweet satisfaction of mind. " In hope of eternal life, which God that cannot lie, promised before the world began x," his soul, by the consoling in- fluences of the Holy Comforter, shall enjoy a calm and pleasing resignation, in all things, to the holy will of his redeeming God.
From the foregoing particulars, it appears clear- ly, that disconsolate saints have no allowance from the Lord Jesus, to refuse to be comforted, or to harden themselves in sorrow. The holier any of the saints are, they are, when under desertion, usually the more troubled. The more they love their God and Saviour, the more does it trouble them to want the light of his gracious countenance ; the more are they afraid lest they sin, and the more are they troubled because they have sinned; the more are they disquieted by a sense of his pater- nal displeasure, and the more are they overwhelmed by the dread of his avenging wrath. Still, how- ever, they must not yield to despondency, nor har- den themselves in sorrow y ; but, on the contrary, they should exert themselves, in using the means of attaining holy tranquillity of mind. To persist obstinately in refusing to be comforted, wilJ pro- voke the Lord to proceed in the controversy, and to sink their souls still deeper, in the waters of trouble.
Ought the believer, when he is troubled in mind, diligently to search out the particular sin or sins, which have provoked his heavenly Father, to hide
s Tit, i. 2; y Job. vi. 10.
296 REFLECTIONS.
his face from him ? Let him not hence conclude, that he will, in that condition, succeed in searching for his graces, or evidences of personal interest in Christ. Whilst he is walking in the darkness of spiritual trouble, it will be to little purpose for him to spend his time, in searching for evidences of his being in a state of grace : for during that time, they are wrapped up in darkness, and cannot be discerned. He may sooner expect, to see his face in troubled waters, than to see his evidences for heaven, when his soul is troubled and covered with darkness. The only thing, which he can at that time, do to good purpose, is, to intrust the salvation of his soul to Jesus Christ, and to trust and plead absolute promises. Times of desertion and of temptation, are rather seasons for mourning, and trusting, and seeking the Lord, than for judg- ing the state of the soul. To search at such times, for remaining corruptions in the heart, is one of the means of recovering spiritual comfort ; but to try to find evidences of grace in it, when they are veiled with darkness, is the way to sink the deeper, in the waters of trouble.
Is trusting in Christ, the principal mean of re- covering spiritual consolation ? Let the disconso- late Christian, then, be exhorted and entreated to trust in Him. O let him endeavour, to come anew, to come without delay, to come as a sinner, to come with all his burdens, all his griefs, all his fears, and cordially to trust, that the infinitely com- passionate Saviour will save, and comfort him. Re- sisting every unbelieving thought, and every sug- gestion that would disquiet his soul, let him trust
OBJECTIONS ANSWERED. 297
in the mercy of the Lord Jesus, and not be afraid. Let him come as he is, and place the confidence of his heart in the dear Redeemer, for all the salva- tion, and all the consolation, which are presented to him, in the offers and promises of the gospel. Let him trust with firm confidence, in the Saviour, for salvation to himself in particular ; not only, because it is necessary for his comfort to do so, but because it is his duty, his first, his main duty. O if he could but be persuaded, to rely with assured confidence on the Lord Jesus, peace and joy, would soon be restored to his troubled soul ! He would find the exercise of trusting in Christ, to be most profitable to himself, and most pleasing to God. O Christian, trust resolutely in the blessed Redeemer, and persist in trusting, till comfort come. Apply promises and take the comfort of them. Suck, and be satisfied with those breasts of consolation.
But some dejected Christian will say, ' I see no right that I have^ to trust in Christ for salvation to myself; and therefore it would be presumption in me, so much as to attempt it.' To this I would answer : You conclude, it would appear, that you have no right to trust in him ; because you can at present, see no good qualifications in yourself, to give you a right. But you were informed above, that your right to trust in Christ for salvation, is not founded upon any good quality in yourself; but, upon the offer, the call, the commandment to believe on his name, and the promise ; all directed, in the gospel, to you as a sinner of mankind. These afford you, an ample, a perfect, a sufficient,
n2
298 OBJECTIONS
warrant to believe in him ; and nothing in your- self, can render that warrant more complete, than it already is. It is nothing within you, but it is those things in the gospel without you, that give you all the right that you need, to trust anew in Jesus. To say, then, that you have no right to intrust your salvation to him, or, that it would be presumption in you to trust him, is direct unbe- lief. Whether you believe it or not, you have in the gospel, a full, an unchangeable right, to trust as a lost sinner, in the almighty Saviour, for all your salvation. And nothing which is good in yourself, can afford you the smallest right ; for all that is good in you, is either in faith, or conse- quent on faith ; but nothing of it can be previous to faith.
Another, perhaps, is ready to say, ; I cannot trust in Christ, for I know not if I be elected to salvation."' You cannot know that you have been elected, till after you have trusted in him. Your election to salvation, forms no part of your reveal- ed warrant, to trust in Jesus for salvation. Your warrant is that which was mentioned above. Your ignorance then of your election, cannot lessen that warrant, and your knowledge of your election, cannot add to it. The offers and invitations of the gospel, are not directed to men as elect sin- ners, but — as sinners of mankind. Although, therefore, you do not know, that you are a sinner elected ; yet, since you know, that you are a sin- ner of Adam's race, the offers and calls are address- ed to yon ; and they afford you an authentic right, to place the confidence of your heart in Christ, for
ANSWERED. 299
all the blessings of salvation. As you cannot know, that you are elected, before you venture to trust in Christ ; so neither can you know, that you are not elected. Your present duty therefore is, to ap- proach, and, upon the ample warrant afforded you in the gospel, to trust firmly in the Lord Jesus, for all salvation to yourself in particular. So shall you, by believing and walking in Him, know your election of God. You can never know, that God hath ordained you to eternal life, otherwise, than by knowing experimentally, that he hath ordained you to believe z. You are bound to believe, before you know your particular election, and in order to know it ; and also, because it is the will of God, that you should believe.
A third is ready to object thus, c I am afraid that, I have no personal interest in Christ and his salvation.'' If you cannot perceive, that the Lord Jesus hath already given you, a saving interest in himself, trust, as you were directed above, that he now saveth you ; or, in other words, that he now giveth you, a personal interest in his salvation. Trust that he giveth you an interest, in order to see and feel, that he hath given it. The more ig- norant you are, of your interest in the Saviour, the more need you have to trust, that he granteth you a saving interest in himself. You must not excuse yourself from trusting for it, because you do not see and feel that you have it ; but you ought to trust for it, in order to see and feel that you possess it. Instead then of saying, 4 I dare not
z John vi. 37-
300 OBJECTIONS
confide in Jesus for salvation, because I fear that I have no interest in salvation ;' you should, on the contrary, say, c Because I have a revealed warrant to do it, I will cordially trust, that He giveth me salvation, and that he will in due time, favour me with a sense of my personal interest in it.' You must not seek to feel, in order to believe ; but you are to believe, in order to feel a.
Another, perhaps, will be reasoning thus, ' All who believe in Christ, rely upon the promises; but no promise so comes to me, as to be impressed with power on my mind : promises are not given me, and therefore it would be presumption in me, to apply them and rest upon them.'1 You seem to think that, a powerful impression of some promise, on a man's mind, is the ground of his right, to take and to trust that promise; and that, because you experience no such impression of any promise, you have no right to apply any. But this would be, to build your faith, upon you? feeling of the promises; or, to make the sensible impression of them upon your mind, your ground of right to ap- ply and trust them. A powerful impression of a promise, made by the Holy Spirit, upon your mind and memory, in a time of need, is indeed an encour- agement to you, to apply and trust that promise ; but it forms no part of your warrant to do so. It is the offer of all the promises, in and with Christ, to you, and the call and command to accept of that offer, that afford you a right, to trust in Him, and to apply and trust all the promises in him. The
aEph. i. 13.
ANSWERED. 301
inward impression cannot add to, and the want of it, cannot lessen your warrant. Your duty then is, to apply and trust the promises, not as powerfully suggested to, or impressed on your mind, but as offered or directed to you, in the gospel. One rea- son, perhaps, of your not being favoured with com- fortable impressions of promises, is, your not hav- ing trusted in the Holy Comforter, for such impres- sions ; and your not having honoured the promises themselves, by trusting them, upon the Divine war- rant which lies in the word without you. Know then that, in order to spiritual consolation, you must study to trust Divine promises, not upon the ground of their being impressed, but upon that of their being offered to you.
Some other disconsolate soul may be saying, c Alas, I have a dead, hard, and deceitful heart, which greatly discourages me from trusting, that the holy One of God, will ever visit me with his salvation. How can I hope, that he will save and comfort such an uncommon sinner as I am ?' This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sin- ners; of whom, says our Apostle, I am "chief *. Now you should accept, or believe that faithful say- ing, with application to yourself, and say, 6 It is indeed true that I am an uncommon sinner, yea, the very chief of sinners ; but it is equally true, that Christ Jesus came into the world to save such sinners, and why not — to save me ? My heart, alas, is very dead, hard, and deceitful ; but the deeper,
b 1 Tim. i. 15.
802 OBJECTIONS
the depravity of it is, the more, will the power and grace of Christ be glorified, in saving me from that depravity. I will therefore venture to trust, that He will glorify the exceeding riches of his grace, in saving me from all the sin that dwelleth in me, and from all the iniquity that has been committed by me.1 It is your duty, to humble and to loathe yourself much, for the evils of your heart, and of your life ; but it is your sin, to let them discourage you in the least, from attempting any one of your duties. You ought, indeed, to be humbled for them, in the greatest degree ; but you must not be deterred by them, even in the smallest degree, from your duty, especially, from the first and great duty of believing in Jesus Christ. If you be, in your own sight, the chief of sinners ; even this, must not discourage you from the chief, the first of all duties. The deeper, your sense of the plague of your heart, is, this should, instead of discour- aging you, excite you the more, to perform dili- gently the duty of trusting in Christ, especially for sanctification.
One, it may be, will be saying, 6- Why should I be exhorted to trust in Christ ? I have, times with- out number, been guilty of backsliding, both in my heart, and in my life. I have frequently resolved to be more circumspect, and more diligent in the spiritual performance of every duty ; but I have, upon the very slightest temptation, acted contrary to my resolutions, by relapsing, once and again, into the same sin.'' You have, indeed, much reason to exercise godly sorrow, and self- abhorrence ; but, no reason to be so dismayed, as to cease trusting in
ANSWERED. 303
the Saviour, or to be so dejected, as to refuse to be comforted. You have much need to exercise re- pentance ; but, as much need to exercise that re- liance on Christ, from which, true repentance flows : and it is as great a sin, to suffer your back- sliding to deter you from the latter, as from the former. No past sin, however aggravated, must be pled in excuse, for omitting a present duty. The Lord hath graciously promised, to keep you from total and final backsliding ; but, nowhere, as far as I know, to secure you against partial back- sliding, or against relapsing, in the hour of temp- tation, into the same sins of infirmity, of which you have formerly repented. Abraham was suf- fered, again and again to dissemble ; Lot, to be twice overcome with wine ; John, to be twice guilty of worshipping the angel ; and Jehosaphat, to join affinity with Ahab, and afterwards, to join himself with Ahaziah king of Israel, who did very wicked- ly. It is not indeed usual with God, to leave his dear children, to relapse often into enormous trans- gressions ; but he suffers them, for their humilia- tion, to relapse into sins of infirmity. Though your backsliding, then, should humble you to the dust ; yet it should not, for a moment, discourage you, from the great duty of trusting in Jesus Christ. Hearken to these gracious, these cheering invitations : — " Return, thou backsliding Israel, saith the Lord, and I will not cause mine anger to fall upon you :" " Return, ye backsliding children, and I will heal your backslidings V Apply, and
c Jer. iii. 12, 22.
304 OBJECTIONS
trust, and plead, these consoling promises : — " I will heal their backsliding, I will love them free- ly d .•» u j wj}i seek tnat which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick e."
Another may be ready to say, f How can my heart, which frequently revolts from God, be up- right before him ? How can that heart be sound, which is often sore ? I have bewailed my sin, and resolved against it ; but no sooner am I tempted to it, than, alas, I often Jail before the temptation. Indeed, I have much reason to dread, that I shall, one day, perish by the hands of sin and Satan.' Your bewailing and striving against your sin, are a good evidence that, though sin sometimes pre- vails against you, yet it does not reign in you ; that, though it rebels, yet it does not rule. It is a willing obedience to the commands of the body of sin, which evidences the soul to be under the do- minion of sin. You shall never perish by the hands of sin and Satan, until God first forsake you, to- tally and finally. But He hath graciously promised that, he M will never leave you, nor forsake you f.n The sheep of Christ, hear his voice, and follow him, as you desire and endeavour to do. Now, hear what he promiseth concerning them : "I give unto them eternal life, and they shall never perish, nei- ther shall any pluck them out of my hand. My Father, which gave them me, is greater than all ; and none is able to pluck them out of my Father's
4 Hos. xiv. 4. e Ezek. xxxiv. 16. f Heb. xiii. 5.
ANSWERED. 305
hand g." " The God of peace, will bruise Satan under your feet shortly V " Surely he shall de- liver thee from the snare of the fowler*/' The more, your spiritual enemies are threatening to de- stroy you, the more should you apply and trust those promises of salvation. The more frequently, it is suggested to you, that iniquity will be your ruin ; you ought to take occasion, the more fre- quently, and the more resolutely, to trust that, your almighty Redeemer will come and save you ; that, " He will deliver you from every evil work, and will preserve you to his heavenly kingdom Kn
Some discouraged soul will be saying, € How can I venture to trust, that the holy Jesus will perform the part of a Saviour, to me, when I know that my iniquities against him, are innumerable, and aggravated in an uncommon degree V For that very reason, you ought to be the more disposed, and the more determined, to trust in him for sal- vation from them. You must permit me to inform you, that, so far as your desire of salvation from the love and practice of iniquity, is sincere, you do resolve to rely upon Him for that salvation. Without this resolution, it will be impossible for you, to evidence to your conscience, the sincerity, either of your complaints of sin, or of your desires of salvation from it. In proportion as you do not fully resolve, and endeavour, to trust in the Lord Jesus for salvation from your sins, you love them ; and your complaining of the number, and the great- ness of them, is hypocritical. Besides, your tak-
g John x. 27—29. h Rom. xri. 20.
1 Psal, xci. 3. k 2 Tim. iv. 18.
306 OBJECTIONS
ing occasion from your innumerable and great transgressions, to say, « I dare not trust in the holy Jesus, for salvation,'1 shews that, you are wish- ing for some good thing, either in your heart, or your life, to entitle you to trust in him. This evidences the dreadful prevalence of a self-righte- ous spirit, as well as of unbelief, in you. You should consider that, the salvation of Jesus Christ, is infinitely free; and that, the more numerous, and the more heinous, your sins are, the more need you have of Him and of his salvation, and there- fore the greater need to believe in him. If you could suppose, that the omnipotent Saviour, did never yet perform such a great work, as the sav- ing of a sinner from sins, so innumerable, and so great as yours are ; even this, could be no just ob- stacle to your trusting in Him ; because the depth of his immense love, hath never yet been sound- ed \9 and the greatness of his ability to save, hath never yet been searched out. He hath never yet done the utmost that he can do. Suppose the mountain of your innumerable sins, were so high, as, with its height, to reach, not only the clouds, but the throne of the Eternal himself; suppose that, and another, and ten thousands of them, were piled up, and the whole cast into the abyss of re- deeming love, and redeeming blood ; the waters of that bottomless, that boundless ocean, would still be as high above them, as the heaven is high above the earth m.
Another perhaps is saying, \ I do not doubt the
I Eph. iii. 18, 19. ra Psal. ciii. 11.
ANSWERED. 307
ability, but the willingness of Christ, to save me from my great transgressions.'' If you believe his ability, you do in the same degree, believe his will- ingness : for, what is his willingness to save sin- ners, but his moral ability. To doubt his willing- ness, then, is to question his ability. Why doth he offer himself to you ? why doth he invite, be- seech, and even command you, to accept and trust in him for your salvation ? and why doth he say in his promises to you, " / will f but because he is willing to save you. Would he ever have made it your duty, to believe in him for salvation ; or would he ever have said to you, " He that belie v- eth not shall be damned ;" if he had not been will- ing to give you salvation ? Would he ever have said, " Him that cometh to me, I will in no wise cast out ;" or have complained that sinners " would not come to him, that they might have life f' if he had been unwilling, to receive and save them ? Indeed, to disbelieve his willingness, is to make him — a liar ; to say that he is not willing to save you, is, to blaspheme the kindness of his redeeming love, and the riches of his glorious grace. If you think, that he is willing to save other sinners, but not to save you ; know that, this is one of Satan's whispers, entertained by your evil heart of unbe- lief; and that, it is not more injurious to the infi- nitely gracious Redeemer, to doubt even of his existence, than to doubt of his willingness, to save a lost sinner who desires to trust in him. O be- lieve, with application to yourself, his infinite will- ingness. Trust, not only that he is willing to save you, but that he will save you ; and say, with the
S08 OBJECTIONS
holy Psalmist, " Though I walk in the midst of trouble, thou wilt revive me ; — and thy right hand shall save me n."
Some other desponding Christian may say, « Alas ! it will be in vain to urge me, to believe in Jesus ; for I dread that I have committed the sin against the Holy Spirit, which will never be forgiven.1 That horrible sin appears, from various passages of Scripture compared, to include ; first, A wilful, malicious, and avowed, rejecting of the Saviour and of salvation by him, and that, after a manifest conviction of the truth of the gospel; next, an avowed and obstinate opposing of the doctrines of the gospel ; and, lastly, an obstinate and spiteful scoffing at the religion of Jesus Christ, and the professors of it, attended sometimes with a rancor- ous persecution of them ; and all these, as conse- quences of a total and final apostacy, from the pro- fession of Christianity. The man, who is guilty of that dreadful sin, is not merely an apostate, but a blaspheming apostate. And so horrible, is his en- mity against Christ, and the way of salvation by him ; that he chooses rather to risk eternal damna- tion, than to be indebted to him for mercy. Now you may be assured, that you have not been guilty of this most atrocious sin ; if none but yourself complains of it ; if you are desirous of complete salvation by Jesus Christ ; if you are content, to be an eternal debtor to his redeeming grace; if you are afraid that you have been guilty of it ; if you are, in the smallest degree, grieved and
n Psal. cxxxviii. 7»
ANSWERED. 309
troubled for the unbelief of your heart ; if you are grieved and ashamed, that so much sin is in your heart, and in your life ; and, if you wish, that the glory of sovereign and redeeming grace, may be il- lustriously displayed in your salvation.
One perhaps is disposed to say, * I am not hum- bled, or at least not humbled enough, for my sins ; and therefore, I dare not place confidence in Christ for his salvation.' You ought to know that true humiliation is, either a concomitant, or a conse- quent of saving faith, but is not a ground of it : it gives a man no right to trust in Christ ; no title to the Divine acceptance, either of his person, or of his performances. It is, indeed, in the hand of the Spirit, a mean of rendering a man willing to trust in the Lord Jesus, and the more of it he attains, he is the more willing ; but it affords him, no degree of warrant to trust in him : nor is it requisite that it should. For, by the offers and calls of the gos- pel, he already is fully warranted ; so well war- ranted, that nothing in himself can either diminish, or increase, his warrant. When you then say that, you dare not trust in the Redeemer, because you are not sufficiently humbled ; you thereby shew, that you are under the prevalence, both of unbelief, and of a legal spirit : — of unbelief; for you do not seem to believe that, by the offers, calls, and com- mands of God, you are sufficiently warranted to re- ly on Christ; but that, something more is requi- site, to afford you a sufficient warrant : — of a legal spirit ; for you regard humiliation, as that which must confer upon you, a right to trust in him ; since, for want of it in a sufficient degree, you dare 5
310 OBJECTIONS
not intrust your salvation to him. But be assured that, you cannot recover spiritual consolation, till you come as you are, and place direct confidence in Jesus Christ, for all your salvation ; and that, you cannot have more evangelical humiliation, til] you first trust in Christ for it, and so receive it by faith, out of his fulness. The more of this humi- liation, you attain, the more willing will you be, to come as a sinner to the Saviour ; but you cannot attain an increase of it, before you trust in Him for it, as a part of your salvation.
Another it may be will reason thus, « I am not sufficiently troubled^ for the heinous transgressions, of which I have been guilty ; and therefore I dare not trust in the Holy One of God, for salvation from them.'' But are you not already so troubled in mind, as to long for comfort ? Are you not dis- quieted because you apprehend, that you are not troubled enough for your sins ? Are not your trans- gressions a real source of trouble to you ? But what think you of that trouble for sin, which keeps you from trusting in the only Saviour ; which weakens your heart, and injures your health ; which renders all your outward comforts unsavoury to you ; and which disqualifies you, for the ac- ceptable performance of your religious and moral duties ? Is such trouble as that, desirable to you ? is it not sinful ? and do not you, by wishing for more of it, increase the number of your sins, and provoke the Lord to proceed in his controversy with you ? Indeed, that distress of mind even for sin itself, which keeps you from coming to Christ, is more sinful, than it is possible for you to con- ;
ANSWERED. 311
ceive ; and it must be repented of, before you can experience pure consolation. That uneasiness of soul for sin, which indisposes a man to place confi- dence in Christ, for salvation from sin, is undoubt- edly hypocritical and sinful. When a man is troubled for his other offences, but not for his greatest sin, the sin of refusing to trust in the blessed Saviour for salvation ; he may assure him- self, that such trouble is not of the right kind. Genuine trouble of mind for sin presses a man for- ward to Jesus Christ ; and it is accompanied with frequent attempts to trust in him for pardon and sanctification °.
Some one will say, c But I am so very unworthy of Christ, and of his great salvation, that I fear He will not receive me, nor admit me to share in that salvation.' Indeed, you are very unworthy, infinitely more unworthy, than any man or angel will ever be able to conceive. You are not only far, but infinitely far, from being able to deserve Christ and his great salvation. But it seems, you wish that you could deserve salvation, or at least, that you could merit the Saviour himself; or, if not salvation, nor the Saviour ; that you could but merit the good will of the Saviour, and could so recommend yourself to his favour, as freely to claim and trust in him. But do not you hereby in effect declare, that you are under the prevalence of strong unbelief ; that you do not believe, that sal- vation is altogether free, or, that " eternal life is the gift of God, through Jesus Christ our Lord ?"
° Hos. vi. 1 — S. and xiv. 1 — 3. Jer. xxxi. 18 — 20. Psal. lxv, 3.
312 OBJECTIONS
You seem at present not to believe, that salvation is an infinitely free gift ; that it is so free, as not to admit of the sinner's offering the smallest price for itp ; and that it is so great, as to be infinitely above the highest price, that he can ever afford to offer. And do not you likewise shew, that you are under the prevalence of a legal spirit ; when you are averse from trusting in Christ, because you are not worthy of him, or, because you cannot recommend yourself to his favour ? Are not you thereby lean- ing to the covenant of works ? Do you think it pos- sible, that Christ the inestimable gift of God, can be purchased with the money of your merits ; or, that you can procure a title to that salvation, which is wholly of sovereign grace ? Suppose you offered, but a single good thought for it ; would not even that, mar the freeness of it, and obscure the glory of immensely rich grace, in the gift of it ? Ah ! Why do you try to find a cause in yourself, why the Lord Jesus should save you ? Why do you seek to make merit, the object of redeeming grace and mercy ? You are invited to " take the water of life freely :" why then are you discouraged, because you have nothing to pay for it ? Why do you think it hard, that you are not allowed to put something of your own, into the scale, with the consummate righteousness of Jesus Christ, to make it full weight ?
Another disconsolate soul is saying, ' I cannot trust in Jesus for my salvation : I have no ability to believe in him.' That is a common objection,
p Isa. lv. 1, 2.
ANSWERED. 31B
but it amounts just to this ; — a complaint that, however much Christ hath done for you, he hath not yet, advanced you to a state of independence on himself, nor set you free from your incapacity of doing any thing without him. But why should this be a ground of complaint ? He knows that you cannot, by any power of your own, believe, or so much as think one good thought; and yet, he commands you to believe on him. But he nowhere commands you, to do it in your own strength. He enjoins you, to " take hold of his strength %n and to " be strong in the grace that is in Him r.'n In- stead then, of excusing yourself from trusting in the great Redeemer, because you cannot do it, by any strength of your own ; you ought on the con- trary to say, " I can do that, and all things else, through Christ which strengtheneth mes." Al- though you are not able to trust cordially in him, by your own power; yet it is your duty, so to trust in him, and your sin, not to do it. You should therefore attempt it frequently, looking to himself for grace to enable you. Indeed to say, < I cannot trust in him,' is almost the same as to say, c I will not : I will trust in man who can lie ; but not, in God the Saviour who can not lie.1 Ah ! what a heinous sin is this ! You thereby presume to lay the blame of your unbelief, upon the holy Lord God. But your impotence, as it is voluntary, is wholly your own sin. Your inability consists, not so much in a mere want of executive power, as in the want of a willing mind. O do not imagine,
* Isa. xxvii. 5. r 2 Tim ii. 1. * Philip, iv. 13. o
314 OBJECTIONS
that such inability will in the least, excuse you. Inability to discharge a just debt, excuses not a debtor. Though you do not feel, that Christ strengthens you, for believing or other spiritual exercises ; yet your duty is, to trust that he strengthens you for them. Your not feeling the habit of faith in you, will never excuse you from attempting the exercise of faith. Although you cannot cordially believe in Christ, until the Holy Spirit work faith in you ; yet, you should try so to believe in him, before you feel the Spirit working it in you.
To conclude : A Christian, under extreme dejec- tion of spirit, will be ready even to say, ' In my pre- sent doleful condition, I find myself neither able nor willing, to trust in Jesus for salvation.' What f — Are you not willing to trust in Him ? — not will- ing, to be saved and comforted by him ? — not will- ing, to afford him an opportunity of shewing, in your salvation, the exceeding riches of his grace ? He, with all his salvation, and with all the joy of that salvation, is freely and particularly offered to you * ; and you are peremptorily commanded to ac- cept of him, and to place your trust in him «. And are you still unwilling to trust in him ? The truth is, you are in some degree, either willing to trust him, and his promises of salvation; or willing to quit, henceforth, all right to him, all interest in him, and to forego all expectation from him. Are you then willing, to bid an eternal adieu to the only Saviour, and, in testimony of your doing so, to
1 John iii. 16. and vi. 32. Rev. xxii. 17- u 1 John iii. 23.
ANSWERED. 315
transcribe and sign this Declaration : — « I, A. B. do hereby, in the presence of God the Judge of all, declare, that I henceforth renounce, and that for ever, all my part in the Saviour and in his salva- tion ; and that for the future, I will never allow myself to hope in him, either for salvation or con- solation?" Now are you indeed willing, to sub- scribe this Renunciation ? If you are not ; you bear false witness against yourself, when you say that you are not willing, to trust in Christ Jesus for sal- vation : for you are, either willing in some degree to trust him, or willing to renounce him T; Is your heart indeed willing, to be for ever separate from
% I am aware, that even an unregenerate man will re- fuse, in a deliberate and formal manner, to renounce for ever, his claim to the Saviour ; and yet continue far from being' willing, truly to believe in him for all his salvation. But there is a great difference between the refusal of the careless sinner, so to renounce Christ, and that of the disconsolate saint. The reason why the secure sinner, will refuse to abandon for ever, his claim to the only Sa- viour, is merely his fear of eternal torment ; whereas, the reason why the disquieted saint, will tremble at the thought of renouncing his part in him, is not so much, his dread of eternal torment, as, of being for ever separat- ed from the blessed God, and for ever deprived of holy conformity to Him. The unwillingness of the disconso- late Christian, to renounce for ever, his part in the great Redeemer, arises from a principle of grace in his heart; and it implies a proportional degree of willingness to trust in Him, for all the parts of his salvation ; though the Christian be not able, under trouble of mind, to dis- cern this willingness in himself. As to the unregenerate sinner, he may, indeed, be willing to trust in the Lord Jesus, for preservation from hell ; but he cannot, so long as he continues unregenerate, be cordially willing to rely upon him, for salvation from all sin : and therefore let him not natter himself, that he is, in the smallest degree, willing to exercise true faith.
316 THE MEANS OF INCREASING the Lord Jesus ? Or is it matter of indifference to you, whether He save you with an everlasting sal- vation, or punish you with everlasting destruction ? No : it cannot be.
CHAPTER VIII.
OF THE MEANS, WHICH BELIEVERS ARE TO EM. PLOY, IN ORDER TO ATTAIN INCREASING COM- FORT.
It frequently happens, not only in the experience of young converts, but also in that of advanced be- lievers, newly delivered from mental trouble, espe- cially, if their preceding distress and sorrow were very deep ; that the joy which succeeds these, is lively and almost rapturous. We are not however to imagine, that they are all equally joyful, or that the joy which any of them feels, will always con- tinue: It will rather subside, and settle into a peaceful serenity, or a pleasing tranquillity of mind. They, indeed, " go out usually with joy ; but afterwards, they will be led forth with peace."" And though their joy is no longer extatic, as be- fore ; yet, it becomes more pure and spiritual, or rather, subsides into a peaceful and refreshing tran- quillity of soul. This peace or serenity of mind, as was observed above, is indeed the lowest de- gree of spiritual consolation, yet still it is real and solid comfort. And although it is the office of the Holy Spirit, the Comforter, to maintain and in- crease it in the souls of believers, and in every time of need, to elevate it to joy, or even to tri-
IN SPIRITUAL COMFORT. 317 umph ; yet it is ordinarily, in their diligent use of appointed means, that he affords them the influences of consolation, requisite for these purposes. If therefore the man who believes, and who experiences spiritual consolation, would retain this comfort, and rise to higher degrees of it ; he must, in de- pendance on the grace of Christ, diligently- em- ploy, especially the following means :
1. He must study to increase in the habit and exercise of faith, and to be more resolute and ex- press in his actings of faith.
It will be necessary that he give all diligence, to grow in the habit and exercise of true faith. " We which have belie ved," says an Apostle, " do enter into restw." He whose heart trusteth in Christ, and relieth on the promise of eternal life, as offer- ed to him in the gospel, does thereby enter al- ready into spiritual rest, or holy tranquillity of soul : and the more, he trusts with firm confidence in the Lord Jesus, for eternal life to himself, the more of spiritual rest, does he experience. Here* by, he enters further and further into rest ; and, notwithstanding all temptations and troubles, from sin, Satan, and the world, he attains increasing ease and comfort of soul. He comes labouring and heavy laden, to Jesus Christ, and he giveth him rest x. Jesus giveth rest to his conscience, in his own blood and righteousness, and rest to his heart, in God as his God and portion. Accord- ingly Isaiah says, « Thou wilt keep him in per- fect peace, Heb. in peace, peace, whose mind is
w Heb. iv. 3. x Matth. xi 28.
318 THE MEANS OF INCREASING
stayed on thee ; because he trusteth in thee *." When the Holy Spirit enable th him, to trust with, unsuspecting confidence, in the faithful Redeemer, ibr all salvation to himself in particular, and to re- ly on the promises as offered to him ; the very act- ing of this faith sets his mind at rest : he is, through the power of the Holy Spirit, " filled with joy and peace in believing V Committing himself, with all his spiritual and temporal concerns, to Christ Jesus, and trusting that Jesus will save him, and uphold him, and manage for him ; his soul is, in proportion to the strength of his faith, set at ease. " He rests in the Lord, and waits patiently for him a ;" not only because it is his duty, but because it is the instituted mean of his attaining an increase of consolation. Knowing that, it is the Jog/ of the Lord, that is his strength for the spiritual perform- ance of every duty ; he studies to increase in the livelv exercise of faith, in order that " believing, he may rejoice with joy unspeakable, and full of glory b.r> Indeed, faith is the principal mean, not only of recovering, but of increasing, holy consola- tion. The way to console is to settle the heart. The increase of comfort, therefore, will be accord- ins: to the increase of faith. If the believer would advance in pure consolation, let him endeavour di- ligently, and constantly, to exercise faith : let hinv " labour to enter into that rest «." To bring his heart, to the habitual exercise of trusting simply in the Saviour, will indeed cost him many hard struggles, and hot conflicts with his remaining un-
y Isa. xxvi. 3. * Rom. xv. 12. a Psal. xxxvii. 7- h 1 Pet. i. 8. c Heh. iv. 11,
IN SPIRITUAL COMFORT. 319
belief: but still he must lal>our5 not only to exer- cise, but to increase his faith ; and that, by acting faith more frequently, and by trusting in Christ at all times, for an increase of it. He must endea- vour, so to advance h\ the daily exercise of cor- dial, and direct confidence in Jesus for salvation, as thereby to receive from him, a daily increase of holiness : for the more of holiness, he receives, the more of holy comfort, he will experience. Let him also renew frequently, his application of the blood of Jesus, to his conscience, for purging away the guilt which he is daily contracting. The apostle Paul informs us that, " The kingdom of God is righteousness, and peace, and joy in the Holy Ghost d." From the spotless righteousness of Jesus Christ, applied by faith, cometh peace, peace of conscience, as as well as peace with God, and from peace, issueth joy. Hence it is evident, that the way to advance in spiritual peace and joy, is to in- crease in that faith, which is a relying on Christ and his righteousness, for justification and com- plete salvation. Moreover, the principal, if not the only way, in which, the Holy Comforter admi- nisters consolation to believers, is, by testifying of Christ to them. It is, by shewing them his love- liness and love, his ability and willingness to save, his suitableness and faithfulness ; and, by enabling them, so to confide in him for salvation to them- selves, as to rejoice in the hope of that salvation. It is likewise, by enabling them to appropriate God in Christ, and to place increasing confidence
d Rom, xir. 17.
320 THE MEANS OF INCREASING in Him. This was David's exercise, in order to attain more comfort : " I trusted in thee, O Lord ; I said, Thou art my God." And the happy con- sequence of it, he expresses thus : " Blessed be the Lord ; for he hath shewed me, his marvellous kind- ness in a strong city e."
If the believer would attain increasing consola- tion, he must likewise be more resolute and express, in his actings of faith. It will be necessary for him to be resolute, in looking away from every other object of dependance, to Jesus. He must habitually and peremptorily resolve, to trust sim- ply in Him ; and, in full assurance of faith, to in- trust all his salvation, and all his concerns, to His care. By thus casting his burden upon the Lord Jesus, and trusting that He will make all things, work together for good to him ; his heart will be- come light and cheerful : he shall be freed from a thousand anxieties, which otherwise would dis- quiet and distract his soul. The more distinct and explicit, the actings of his faith are; the more peace, will they bring into his conscience, and the more joy, into his heart. When his actings of faith, are so lively and express, that he becomes habitually conscious of them ; he thereby, sits down to a rich feast of inward tranquillity, and even of spiritual delight. When his faith, under the irr- fluences of the Holy Spirit, is so direct, and so par- ticular in its exercise, as to meet Christ in the pro- mise, heart to heart, and eye to eye ; it is like a rod of Myrtle in the hand of the traveller,, which,
e Psal. xxxi. 14, 21.
IN SPIRITUAL COMFORT. 321
as some say, revives his spirits, and enables him to proceed, without feeling himself weary. He thereby dwells in him, who is the Consolation of Israel, the Fountain from which, all the streams of ineffable delight do flow. Let every believer, then, study diligently to be more distinct, particular, and express, in his exercise of faith. Let him endea- vour daily, to be more and more express, especially, in his trusting in Christ, for salvation from the love, power, and practice of every sin. This ap- propriating and express exercise of faith in the Lord Jesus, is graciously and absolutely promised ; " Surely, shall one say, In the Lord, have I righ- teousness and strength f." " I will say, It is my people; and they shall say, The Lord is my Gods."
% It will be necessary that he trust frequently in Christ, not only for salvation in general, but for an increase of comfort in particular. Let him con- tinue, humbly and firmly to trust that, the Lord Jesus will not only save him, but " comfort him on every side ;* and that, He will not merely pre- serve and increase in his soul, the habit of spiritual joy, but that, he will favour him in every time of need, with an increase even of sensible comfort. He must endeavour, in every condition, and in the diligent use of all other instituted means, to trust that God in Christ, the God of consolation, will " fill him with all joy and peace in believing ;" that, Jesus the Consolation of Israel, will " speak comfortably to him h," and " will never leave him
f Isa. xlv. 24. e Zech. xiii. Q. h Hos. ii. 14.
o2
322 THE MEANS OF INCREASING
comfortless i ;" and tha*, the Holy Spirit the Com* forter will, by his inhabitation and influence, fill his soul with an increase of holy consolation; — and, in every season of need, it will be unto him according to his faith. Instead of refusing to be comforted, by raising captious and frivolous objec- tions, against the consolation which in the gospel, is offered and promised him ; he should, upon the warrant of the gospel-offer, habitually desire, and constantly rely upon Christ for, a higher degree of it, according to the promise. He ought never to forget, that the comfort of the Holy Spirit, is one of the fruits of trusting in the Lord k. It is a part of the office of faith, to accept, and to hand, spi- ritual comfort to the holy soul. If faith therefore be strong, and frequently in exercise, such a soul will have strong consolation. If faith increase, in its habit, and in the frequency of its exercise, spi- ritual comfort will in proportion increase. Let the believer therefore trust at all times, in the Lord Je- sus, for increasing consolation. Let him see that he take comfort, rather from Christ discovered, than from his own discoveries of him ; and that he live comfortably, upon Christ himself, rather than upon his own experience of Christ. He should encourage himself continually, in his God and Sa- viour. Amidst all his inward and outward trou- bles, he must, by the frequent actings of particular trust, derive strong consolation, from the life, the death, the resurrection, the intercession, the cove- nant, the words, the offices, the victories, and the
John xiv. 18. k Prov. xvi. 20.
IN SPIRITUAL COMFORT. 323
relations, of Jesus Christ. He must also trust that, the blessed Spirit loveth him ; and that, as his gracious Comforter, " He will abide with him for ever, and will bring all things to his remembrance,'" that are necessary to comfort him l.
Believer, if thou wouldst advance in true conso- lation, thou must always trust that, whenever the Lord Jesus shall take from thee, any of thy pre- sent comforts; it will be, only to make room for better and sweeter comforts. Intrust all thy tem- poral comforts, without the least anxiety, to thy faithful Redeemer, and he will render them doubly sweet to thee ; or if he shall take any of them from thee, he will restore them again with much advantage, either in kind, or in value. Beware of relying, partly on Christ, and partly, on the crea- ture, for thy comfort. Derive all thy comforts of every kind, by the direct actings of faith, from Christ in the promise, and derive them only from Him. It is the character of the true circumcision, that " they rejoice in Christ Jesus, and have no confidence in the flesh m:" " If the sufferings of Christ," or sufferings in conformity to him, shall at any time, abound in thee, thy " consolation also will abound by Christ V Look therefore to Jesus, the glorious Sun x)f righteousness, for the light of consolation, and not to thyself; and charge it often upon thy soul, to rejoice in Him. When thou usest diligently, the appointed means of advancing in spiritual comfort, do not forget to trust that, he will abundantly bless them for that purpose: so
1 John xiv. 26*. m Philip, iii. S. n 2 Cor. i. 5.
SU THE MEANS OF INCREASING shall they prove means, to thy soul, of increasing in holy consolation.
3. If the believer would retain his comfort, and rise to higher degrees of it, he must exercise con- stantly, the hope of eternal life. As hope is a mean of recovering, so it is a mean of increasing, spiritual comfort. The more, therefore, that a good man " abounds in hope, through the power of the Holy Spirit ;" the more shall he " rejoice, in the hope of the glory of God °." Having " fled for refuge, to lay hold upon the hope set before him," let him " shew the same diligence, to the full assurance of hope," that many especially of the first Christians shewed ; and then he shall, like them, " have strong consolation p." If he hope continually, for the full and endless fruition of God, and of the Lamb, in the heavenly world ; he shall thereby, be weaned from undue attachment to the present world, and so shall be preserved from being much affected, either by the smiles, or the frowns, of worldly men. If he exercise daily, " the lively hope of that inheritance, which is incorruptible, undefiled, and which fadeth not away, reserved in heaven for him ;" and build his hope upon the sure, the immoveable, foundation laid in Zion, remote from all the changes experienced in himself; he shall thereby, " hold fast the confidence, and the rejoicing of the hope, firm unto the end %? Were the believer to exercise constantly, a lively and firm expectation of sufficient grace in time, and of con- summate blessedness through eternity ; it would be
? Rom. v. 2. p Heb. vi. 11, 18. <i Heb. iii. 6.
IN SPIRITUAL COMFORT. 325
a special mean of exciting, and promoting, inef- fable delight in his soul : it would fill his heart, with overflowings of holy gratitude, and his lips, with expressions of joy and triumph. In propor- tion as his hope is grounded, and frequently exer- cised, on the love of God, on the promise of eter- nal life, and on the righteousness, grace, and faith- fulness, of the glorious Redeemer ; it brings more and more of eternal life, and of that heavenly de- light which forms a part of it, into his soul. That living hope is from above, and in proportion as it is strengthened, and frequently exercised, it elevates the holy soul, to the things which are above. The believer, when he is exercising it, lives in a joyful expectation, and a sweet anticipation, of the ineffable and endless pleasures, which are at God's right hand. Hope settles and cheers the heart. It disposes the Christian, patiently and quietly to wait upon the Lord, for every promised blessing r. It leaves the season, and the manner, of bestowing any promised blessing, to that Divine Redeemer, who is infinitely wise, gracious, and faithful. True hope is the as- sured expectation that, although Christ may seem to delay long, yet he will certainly come with every promised, every necessary, blessing ; and that, he will not defer, a single moment longer than the time appointed in the everlasting covenant.
Moreover, the exercise of hope promotes holy consolation ; inasmuch as it is a mean of purifying the soul from sin, that greatest enemy of spiritual comfort s, When a holy man is enabled to hope,
r Rom. viii. 25. s 1 John iii. 3.
326 THE MEANS (^INCREASING
that he shall abide in Christ, and endure to the end ; that he shall continue to receive, from the fulness of Christ, rich supplies of sanctifying grace, to enable him, faithfully to keep his command- ments ; that he shall consequently grow in grace, and in the saving knowledge of Jesus Christ ; that he shall be graciously upheld under, and delivered from, all the afflictions which may still await him ; that he shall at the appointed time, be prepared to die in peace, and to pass over with joy, into the embraces of his dear Redeemer ; and, that he shall be with Him to behold his glory, for evermore i ;— this hope, fills his heart with inexpressible joy : it diffuses a delightful perfume of comfort, over his soul.
4. It will be requisite for the same purpose, that he daily advance in love to the Lord Jesus, and to God in him. The Christian's love to Christ, is the immediate principle of his delighting or joying in him. To advance therefore in supreme love to Christ, is the way to increase in holy joy. The apostle Paul, in describing the fruit of the Spirit5 mentions joy and peace, in immediate connection with love u. And the Lord Jesus himself, when he was comforting his disciples, said, " If a man
* ' An eminent minister, after having been silent in company, a considerable time, and being asked the rea- son, signified that the powers of his mind, had been so- lemnly absorbed with the thought of everlasting happi- ness. " O my friends," said he, with an energy which surprised all present, " consider what it is, to be for ever with the Lord — for ever, for ever, for ever !" Buck's Anecdotes, vol. i. p. 95-
■ Gal. v. 22.
2
IN SPIRITUAL COMFORT. 32? love me, he will keep my word : and my Father will love him, and we will come unto him, and make our abode with him v.y Love is a pleasant, a cheering affection. Those believers, therefore? who excel others in love to Christ Jesus, do com- monly surpass others also, in spiritual comfort. The exercise of supreme love to Him, and to God in him, diffuseth a sacred sweetness over the soul. Whether it be a love of desire to him, when he is absent, or of delight in him, when he is present ; still, in proportion to the strength, and the exer- cise of it, it sweetly refreshes and invigorates the soul. " There is no fear in love," says the apos- •tle John; "but perfect love casteth out fearV Although it is always attended, with a holy and filial fear of displeasing God ; yet, in proportion to the degree and exercise of it in the soul, it banishes all slavish, diffident, and disquieting fear of him. Indeed^ when the ardour of love decays, and the exercise of it fails, distressing fear usually arises ; but when love is revived, and is vigorous in its exercise upon its transcendently glorious, and amia- ble Object, such fear usually vanishes, and gives place to holy consolation in the soul. The vigor- ous exercise of ardent love to his dear Redeemer excited, by believing views of His infinite loveliness in himself, and of his immense love to him ; tends, through grace, to fill the mind of the believer with a pleasing tranquillity. If loving any object, has in its nature, a tendency to make the person who loves, take pleasure in the company of the
w John xiv. 23. * 1 John iv. 18.
328 THE MEANS OF INCREASING object beloved, notwithstanding all the infirmities, which cleave to that object; what inexpressible pleasure, must a saint experience, in loving Him who " is altogetlier lovely V All the delights of worldly men, are but like the toys of children, in comparison of the pleasure of supreme love to the Lord Jesus, and to a God of love in Him. The apostle Paul informs us that, " love thinketh no evil V Love of God doth, in proportion to the de- gree of it, think no evil of him : it f eareth no evil from him. It indulgeth not evil surmises, or groundless jealousies of him. " He who dwelleth in love, dwelleth in God, and God in him *." He counts it his highest pleasure, to please Him, and his greatest joy, to have intimate communion with him. He delighteth in him, as his Friend, his Fa- ther, and his God, as his only portion, and his ex- ceeding joy : and the more he delights in the Lord, the more of holy consolation, does he experience. Believer, see that thou advance daily, in supreme and ardent affection, to God in Christ, to all of God, and all of Christ : love especially the holiness, the will, and the glory of Christ. Let thy soul cleave continually to Him ; and it will comfort thee greatly, to think of him, and of his immense, and amazing love to thee. To advance in supreme love to thy dear Redeemer, will, notwithstanding all the afflictions, which may henceforth befall thee in thy lot, render thee capable of increasing in heavenly consolation. Difficult things will for His sake, seem easy, and bitter things, sweet.
y 1 Cor.xiii. 5. zl John i v. 16.
IN SPIRITUAL COMFORT. 329 5. If the believer would advance in holy conso- lation, let him, in the faith of redeeming love to him, learn to delight more and more, in the law of the Lord. The more, he is enabled to delight in the will of God, expressed in that holy law ; the more comfortable and happy is he, in doing that will a ; the more pleasure, does he take, in perform- ing every part of his duty : and seeing he is com- manded to employ himself always, in present duty ; the more, his present duty is his delight, the more, will he always be delighted. u Great peace,1' saith the Psalmist, " have they who love thy law : and nothing shall offend them O For the more, they delight in the holiness, spirituality, and perfection of the law, as the rule of their duty, and in holy obedience to it ; the clearer evidence they have, that they are so justified by faith, as to have peace with God ; the more, do they enjoy peace of con- science, which is a sense of peace with God ; and the more, are they at peace with the creatures of God. No external troubles or offences, can deprive them of this " great peace," or divert them from the path of duty, in which they delight. Indeed the more, a holy man delights in the command- ments of the law, as expressions, of the will of God the Father who loveth him, of the mind of Christ who redeemeth him, and of the desire of the Holy Spirit who dwelleth in him ; the more, will he regard sincere obedience to them, as his privilege, his pleasure, and his comfort. Those precepts, which are all " holy, and just, and good,"
a Psal. cxii. 1. »> Psal, cxix. 165.
330 THE MEANS OF INCREASING prescribe good and pieasant work to him ; such work as is, not only good for him, but agreeable to the bent of his renewed nature. The more, therefore, he advances in sanctification, the more pleasure, doth he take in doing, and even in suffer- ing, the will of his heavenly Father. So much, was this the attainment of the holy apostle Paul, that " he gloried in tribulations ;" that " he took pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses, for Christ's sake ;" be- cause it was the will of God, that he should en- dure them, and because they afforded the power of Christ, an opportunity so to rest upon him, as to be gloriously displayed, and evidenced to be per- fect, in his weakness c. Doubtless, his taking plea- sure even in manifold sufferings, for the sake of Christ, could not but be attended with such a mea- sure of holy consolation, as would make him " ex- ceeding joyful, in all his tribulation d." Thus it is evident, that the more a believer delights in the providential, and especially in the preceptive, will of God, a nd the more spiritual and exact his obe- dience is ; the more experience has he, of spiritual comfort. Besides, his delighting in, or savouring those things of the Spirit, is a comfortable evidence to him, not only, that he hath the Spirit of Christ, and that the prevailing inclination of his heart, is toward spiritual and holy objects ; but, that the delight which he has in the Lord, and in the word and law of the Lord, is his chief delight e. O how cheering must it be to a holy man, to be conscious,
c 2 Cor. xii. 9, 10. d 2 Cor. vii. 4.
e Psal. xliii. 4. andcxix. 127.
IN SPIRITUAL COMFORT. 331 not only that the grace of the promises, but that the holiness of the precepts, instead of displeasing him, renders them inexpressibly pleasant to his soul f ! He cannot perish in his affliction, because the law of God is his delight s. Delight in the will of the Lord, is heaven upon earth, the very essence of real satisfaction, of true felicity. The Lord him- self, is inconceivably happy in his own will ; and he hath revealed it to his people, that they might be happy in it likewise.
6. Another mean of retaining and increasing spiritual comfort, is, frequently to exercise godly sorrow ', or contrition of heart, for sin. To be con- trite in heart is, from a principle of faith in Christ, of love to God, and of desire to please and honour him, to be sorrowful for having sinned against him. The apostle Paul styleth sorrow for sin, " godly sorrow*," that is, sorrow which hath God in Christ, for its author, and its object ; or sorrower God, for having by sin, offended a God of infinite holiness, justice, faithfulness, and goodness ; or sorrow according to God, according to believing views of his redeeming mercy, and according to his holy will; or sorrow which is acceptable to God, through Jesus Christ The same apostle in- forms us that, " it worketh repentance unto salva- tion," that evangelical repentance, which is a man's turning from all sin to God, as in Christ a God of infinite mercy and grace. Now in order to advance in spiritual consolation, the Christian must, in the faith of pardoning mercy, and of sanctifying grace^
s Psal. cxix. 143. s Psal. cxix. 92. h g Cor. vii. 10.
332 THE MEANS OF INCREASING
exercise frequently that godly sorrow for sin, espe- cially for the sin that dwelleth in him. The exer- cise of godly sorrow, is not only consistent with holy joy; but it always tends to it, and frequently issues in it ; yea, it even includes it. Such refresh- ing of soul, such joy of heart, is often experienced in the depth of godly sorrow ; that the true peni- tent would not exchange, even the lowest degree of that joy, for all the carnal mirth in the world. The most sorrowful Christian would not, for a thousand worlds, exchange states, or pleasures, with the most prosperous of ungodly men. In comparison of that pure and solid joy, with which, the penitential sorrow of a true believer, is often attended, carnal mirth is folly, and even madness \ iHis mourning for sin, because it hath offended his gracious God, and wounded his compassionate Sa- viour ; because it hath pierced that heart which loveth him, and shed that blood which saveth him ; is a joyful mourning, a real comfort to his soul. To mourn for sin, on such accounts as these, is, as one expresses it, to weep for joy. As godly sorrow cannot be exercised by the Christian, without some comfortable apprehension of the mercy of God to him, or of Christ's having been pierced for his ini- quities ; so, it is seldom exercised by him, without some degree of comfort experienced, either in, or after, his exercise of it. " Wisdom's ways are ways of pleasantness, and all her paths are peace k." The believing penitent takes delight, in mourning for his crucified Redeemer ; in sitting down at his
1 Eccles. ii. 2. k Prov. iii. 17.
IN SPIRITUAL COMFORT. 338 pierced feet, and bathing them with his tears. His godly sorrow is a mean, both of preparing him for consolation, and of introducing it into his soul. Ac- cordingly, Jehovah promiseth that He will " dwell with him, who is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones liT The Lord Jesus also saith, " Blessed are they that mourn ; for they shall be comforted ra :" and again, " The Lord bath anointed me, — to bind up the broken-heart- ed; — to comfort all that mourn n." Hence holy fasting is represented in Scripture, as spiritual feasting °. The penitential grief of a holy man, is also matter of joy to him. He rejoices more, to feel his heart melting for sin, than he would do, in enjoying all the carnal delights of the sons of men. He finds a secret sweetness in the tears of evangelical repentance ; a balm which refreshes and cheers his soul. Besides, godly sorrow renders him capable of receiving in a higher degree, in- fluences of spiritual consolation. The more he grieves in a godly manner for sin, the more capable is he, of rejoicing in God his Saviour : yea, the more he grieves that he cannot as he ought, grieve for his iniquity, and mourns that he cannot mourn ; the more capacity has he, for receiving and enjoying spiritual comfort. The joy of God's salvation is not to be found, but in the deep recesses of a con- trite heart. Although, then, true repentance con- sists more, in turning from all sin to God, than merely in sorrow for sin ; yet, in order to retain
1 Isa. lvii. 15. m Matth. v. 4.
n Isa. lxi. 1, 2. ° Zech. viii. 19-
334 THE MEANS OF INCREASING
and increase his comfort, for the service and the glory of God, the believer should diligently exer- cise that sorrow.
7. It will be necessary for the same purpose, that he be more and more diligent in mortifying the sin, that dwelleth in him. When the Christian finds himself, yielding to motions of sin in his heart, it cannot but occasion to him, trouble of soul ; but, when he feels himself, by the sanctify- ing influences of the Holy Spirit, enabled to resist or act against them, it is a special comfort to him : and the more he is enabled to maintain a holy op- position to them, the more pure and solid, is his consolation. To mortify the deeds of the body of sin, and the members of it which are upon the earth p, is, — constantly to apply the blood and the Spirit of Christ, for subduing, weakening, and de- stroying it, with all its corrupt affections, princi- ples, and practices : it is, by the gracious influ- ences of the Spirit of Christ, so to resist, and to subdue, the vital qualities, and active powers of the body of sin in the heart, as gradually to de- stroy them. Now, one of the means, which the be- liever must employ, in order to retain and increase his comfort, is, to maintain constantly, a holy op- position to all the affections, principles, and mo- tions, of the body of sin in him ; until, in confor- mity to Christ in his crucifixion, and by grace de- rived from his fulness, they be destroyed. The more resolute he is, and the more pleasure he takes, in thus mortifying them ; the more of spi-
PRom. viii. 13. Col. iii. 5.
IN SPIRITUAL COMFORT. 335
ritual and pure consolation, will he attain. The more of sanctifying influences, he derives by faith, for the mortification of sin ; the more of consoling influences, will he commonly receive. According- ly, David prayed thus, " Create in me a clean heart, O God ; renew in me a right spirit ;" and then, " Restore to me thejoz/ of thy salvation q." As the Christian advances, in mortifying his unbe- lief and pride, his self-righteous and worldly spi- rit ; he will increase his enjoyment of the cheering light of his heavenly Father's countenance. The more diligent and successful he is, in mortifying his propensity to cavil or dispute, against the free- ness of the offers, promises, and grace of the gos- pel ; the more disposed he will be, to admit, and to relish, the comforts of the gospel. It is in pro- portion as remaining sin dies in the believer, that he lives a life of holiness, and of comfort. The weaker the body of sin in him, is, the less power over him, will his other spiritual enemies have : the temptations of Satan, and of the world, will proportionably lose their influence with him. The only care of the hypocrite, is, to reform his life ; whereas, the main, though not the only, concern of the sincere believer, is, to cleanse his heart r. And the sweetness, which he experiences, in obtaining victory over sin in his heart, is a thousand times greater, than the seeming pleasure, which is felt in
* Psal. li. 10, 12.
r Jer. iv. 14. Luther used to say, ' I fear more what is within me, than what comes from without : the storms and winds without, do never move the earth : it is only vapours within, that cause earthquakes.'
336 THE MEANS OF INCREASING gratifying sin. Indeed, were the least real plea- sure to be enjoyed in sinning, the torments of the damned in hell, would thereby be greatly lessened ; for there, they will for ever sin, in the utmost de- gree possible : but, instead of being the less, they shall be the more tormented by, as well as for, their sinning. Believer, take heed that thou be diligent, in mortifying the depravity of thy heart. The further thou advancest, in mortifying the sin that remains in thee, and especially the sin that more easily besets thee ; the more pleasure wilt thou take, in mortifying it, and the more comfort wilt thou experience, in thy conflicts with it. Learn to hate all sin, in an increasing degree; for the more thou abhorrest it, the greater delight thou wilt take, in opposing, and subduing it. Holy joy can consist with remaining sin, but not with re- tained and indulged sin. Mortify then, through the Spirit, the corruption of thy nature ; and Christ will not be constrained to mortify it for thee, by the extremity of outward, or of inward trouble. Study to attain more eminence in that grace, which is the direct opposite of the sin, which doth easily beset thee.
8. The Christian must, for the same end, endea- vour daily, to become more and more circumspect and conscientious, in the practice of universal holi- ness. It is only in proportion as he " walketh in the fear of the Lord,'" that he can walk " in the comfort of the Holy Spirit s." To walk circum- spectly is, to be habitually cautious and watchful, on every side, against all manner of sin ; and to be
s Acts ix. 31. ' 7
IN SPIRITUAL COMFORT. 337 always attentive to every duty, and to every cir- cumstance of duty : or it is. to walk in all the duties of holiness, with wisdom, diligence, and ex- actness. So far as a good man walketh circum- spectly, he is in all things, upright, exact, and con- scientious. He is " in the fear of the Lord all the day long C From a principle of faith in Christ, and of love to God, he dreads sin as the worst evil in the world ; and consequently, he abstains even from all appearance of that evilu. He abstains from the very appearance of it, not merely, be- cause he sees that it is reasonable and prudent to do so, but because it is the will of his God and Father. And though this doth not afford him, the smallest title to Divine consolation ; yet he knows that it is a necessary mean of it, and that it is inseparably connected with as much of it, as the Lord seeth good to afford him. The more spirit- ually, and closely, he walks with God ; the more, doth he walk in the light of his countenance. The more, he makes the practice of universal holiness, his main business, a business in which, he princi- pally engages, and which, he pursues with the greatest earnestness and diligence ; the clearer evi- dence has he, that the Holy Spirit the Comforter dwelleth in him. Accordingly, the Lord Jesus said to his disciples, " If ye love me, keep my commandments : and I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever V Let the believer then beware of sinning, especially, of sinning wilfully :
1 Prov. xxiii. 17- u 1 Thess. v. 22. w John xiv. 15, 16.
338 THE MEANS OF INCREASING
for that would provoke the Lord, to cover his evi- dences with a cloud in his anger, and to suspend influences of consolation, from his soul. Let it be his constant purpose, and unwearied endeavour, through grace, to please God in every thing, and to displease him in nothing. To walk circumspectly, is indeed the sure way to walk comfortably, and to advance in comfort. He who is enabled, from the principles of faith and love, and for the glory of God, so to walk, " shall sing in the righteous ways of the Lord * ;" for he shall find that they " are wavs of pleasantness, and paths of peace." As spi- ritual comfort, is necessary to the practice of holi- ness ; so increasing holiness of heart and of life, is requisite to the maintenance and increase of com- fort. As heat accompanies fire, so a greater or less measure of comfort, usually attends the spiritual performance of holy actions y. It cannot be other- wise. For to walk circumspectly in a course of holy obedience, is, to walk with God, the God of all comfort ; to walk in Christ, the Consolation of Israel ; and to walk after the Spirit, the Holy Com- forter.
If the believer would walk so circumspectly, as to glorify Christ, and to promote his own comfort, he must, first, take heed that he do not on any oc- casion, walk in the dark, that he do not go forward, where he cannot, by the light of holy Scripture, discern his way ; and, next, he should be as much afraid of taking comfort, merely from his duties themselves, as from his sins.
x Psal. cxxxviii. 5. * Psal. xix. 11.
IN SPIRITUAL COMFORT. 339
9- To grow in spiritual mindedness, is also the way to maintain and increase spiritual comfort. « To be spiritually minded" is, from the spiritual principles of grace, and under the sanctifying in- fluences of the Holy Spirit, to have the mind and heart, frequently, intently, and delightfully, em- ployed about spiritual objects. It is, to have all the powers of the soul habitually concurring, in spiritual thoughts and desires, and in taking a holy complacence in the things of the Spirit, especially in the things concerning Christ, and the wonder- ful scheme of redemption by him. Now, one spe- cial mean of advancing in spiritual consolation, is, to increase in spiritual mindedness. The apostle Paul informs us that, " to be spiritually minded is life and peace2." It is in its very nature, spiritual life, and is the earnest and the beginning of life eternal, consisting in the full and immediate fruition of God and the Lamb, in the mansions of glory : and, in proportion as the believer increases in it, his soul is endued, not only with spiritual activity, but with pleasing serenity, and pure consolation. The more spiritually minded, he becomes, the more of spiritual peace and comfort, he attains. The more, he spiritually understands, meditates, relishes, and delights in, the doctrine of redeeming grace, and the glory of God, displayed in the won- derful person and work of the great Redeemer ; the more of pleasing tranquillity, and of refreshing delight, does he experience. By how much, he
z Rom. viii. 6.
340 THE MEANS OF INCREASING
grows in spiritual understanding, or, in the know- ledge of the transcendent loveliness and love of God in Christ, and of the excellence^ suitableness, and freeness, of salvation by Christ ; by so much, does he experience holy serenity, and solid conso- lation, in committing to such a God, and such a Saviour, all his spiritual and temporal concerns. In proportion as his heart becomes more deeply sensible, of the unparalleled holiness and beauty of spiritual objects, and of his own personal interest in them ; it is delighted, enlarged, and elevated. Whether he contemplates the cheering truths, and precious promises of the gospel, or practises the spiritual duties of the law, toward his God or his neighbour ; the more spiritual he is, in them, the more pure, solid, and heavenly, is the pleasure which he enjoys. These are the banquet of his mind. They are sweeter than honey to his taste. In proportion as his spiritual understanding, and his disposition to count all earthly things, empty and mean, in comparison of union with Christ and of conformity to him, increase ; he sets his affec- tion on things above, he places his happiness in them, and rejoices in hope of them. When he advances in habitual desires, and in holy endea- vours, to aim, in all his exercise of graces, and performance of duties, at the glory of his God and Redeemer ; he, in the same proportion, glories and delights in the Lord. To become more and more spiritually minded, then, is a sure way of attaining higher degrees of spiritual comfort. As the higher a bird flies, the more out of danger he is, from the
IN SPIRITUAL COMFORT. 341
snares of the fowler ; so the higher a believer soars, in spirituality of mind, above the world, the higher, and the safer, is his consolation.
Moreover, the Christian, in order to attain in- creasing comfort, must be always on his guard against formality and remissness, in his exercise of graces, and performance of duties. To be remiss or formal, in performing any of his duties, is the very opposite of being spiritually minded. Now he may assure himself, that he is declining into formality, — if he be more studious of approving himself to men, than to God ; if, instead of per- forming his duties, with holy delight, he perform them as a task ; if, instead of habitually exercising faith, love, godly sorrow, and spiritual desire, in performing them, he satisfy himself with the ex- ternal performance ; and, if the remaining car- nality of his mind, be not so grievous or burden- some to him, as formerly. Nothing will more effectually hinder, his advancing in the comfort of the Holy Spirit, than remissness or negligence of spirit, in the duties of religion a. For, when the Christian does not serve God with his spirit, he grieves the Holy Spirit of God, and provokes him to suspend influences of consolation, from his soul ; and when he does not ardently pursue increasing communion with Christ, in holy exercises, he can- not expect, to enjoy the comfort of communion with him.
10. Another mean of a believer's advancing in spiritual comfort, is, to become more and more con-
3 Song- v. 2, 6. Prov. x. 4.
U2 THE MEANS OF INCREASING
tent with God in Christ, as his inheritance. He cannot be comfortable, but in proportion as he is content. God in Christ, as their Covenant-God, is the sure, the boundless, the unchanging, and the everlasting, portion of all the saints. Nothing can be added to Him : nothing can be taken from him, or diminished in him. A holy man may lose all his earthly possessions, but he cannot lose his God, nor any thing in God ; and therefore he continues still as rich, as he was before. His out- ward comforts, are only lent him, in order to be used for a season, and then, to be willingly and thankfully restored; but his God, is given him, to be eternally enjoyed by him, as his immense, un- changeable, and sure portion : and therefore he has as much reason, to be satisfied with, and to rejoice in, his all-sufficient inheritance, after, as before, his outward losses. The ancient Church, accordingly, after she had been deprived of her best external comforts, placed her happiness and her hope in Jehovah, as her sure portion : " The Lord is my portion, saith my soul ; therefore will I hope in him b." And Asaph, when he was emerging from his depths of spiritual trouble, said to Jehovah, 44 Whom have I in heaven but thee ? and there is none upon earth, that I desire besides thee. My flesh and my heart faileth ; but God is the strength of my heart, and my portion for everc.r> The sincere believer, trusting that a gracious God be- stoweth Himself, and all that he is, and that he hath, upon him, as his infinite inheritance, should
b Lam. iii. 24. « Psal. lxxiii. 25, 26.
IN SPIRITUAL COMFORT. 348 be much more content than he is, with his por- tion. The more satisfied he is with God in Christ, as his inheritance, the more pleasure will he take in him ; and the more pleasure he taketh in him, the more consolation will he receive from him, and the more will he rejoice in him. " Although the fig-tree shall not blossom," saith Habakkuk, " nei- ther shall fruit be in the vines ; — yet will I rejoice in the Lord, I will joy in the God of my salva- tion d." In proportion as the believer is content with God, or satisfied that his Covenant-God is enough for him, without any thing else, except what infinite wisdom and love see meet, for a time, to afford him ; he attains true, lasting, and in- creasing enjoyment. If he have outward com- forts, he enjoys God in them ; or if he has been deprived of them, he still enjoys them in God : so that, his spiritual enjoyment or comfort is not, strictly speaking, dependent on them. Being satis- fied with God himself, as his portion, he learns to be content wifcn all the providential dispensations of God. UX have learned,'" says Paul, " in what- soever state I am, therewith to be content e," &c. The Lord Jesus hath given to his Church, " ex- ceeding great and precious promises ;" in order that every saint may, by faith, " suck, and be satisfied with, these breasts of her consolation f f and God, having reconciled them to himself in him, hath graciously promised that, He will be their God. O what cause, then, hath the believer, to be always content I " He is an heir of God,
* Hab. iii. 17, 18. * Philip, iv. II, 12,
f Isa. lxvi. 1 1-
344 THE MEANS OF INCREASING and a joint heir with Christ;" and therefore — all things are his s. There is more ground of comfort in this, than the heart of man can conceive. God in Christ, is thy inheritance, believer ; and there- fore whatever He is, or hath, or doth, or can do ; — all shall promote thy consolation in time, and thy felicity through eternity. Be contented, then, as well thou mayest, with thy glorious, thy bound- less, thy incorruptible, thy unfading, inheritance h. Live continually and comfortably upon thy God. Make up all thy happiness in Him. Blame thy- self, if thou wantest strong consolation, when the God of all comfort, is thy God and thy portion : for thou art never without comfort, but when, thou art not satisfied with something in thy God and Redeemer. See that thou rejoice more in Him, than in all the delights of the sons of men. Know- est thou any thing desirable, or delightful, in the creature ? Thou mayest find it in thy Redeemer, and enjoy it in thy God. What although thou have lost, not merely one, but all thy earthly com- forts ; in possessing God, the fountain of living waters, thou still possessest all things : thou hast one comfort still, which is worth infinitely more than all others. — " This God is thy God for ever and ever : He will be thy guide even unto death l." See the hand of thy God, in that which is, and be
g 1 Cor. iii. 21.
h Menedemus being told, one day, that it was a great felicity to have whatever we desire, ' Yes/ said he, * but it is a much greater, to desire nothing but what we have/ Buck's Anecdotes, vol. i. p 111.
1 Psal. xlviii. 14.
IN SPIRITUAL COMFORT. 345
not disquieted by it : see that which is to come, in His hand, and be not discouraged in the prospect of it. What canst thou wish for, in an inheritance, that is not in thy Covenant- God ? If thou wouldst have a large estate, He is infinite : if thou wouldst have sure possession, He is unchangeable : if thou wouldst desire durable riches, He is eternal. If God were to give thee, all that is in the universe, without himself; thou shouldst be completely mi- serable, and couldst never be satisfied. None can afford satisfaction to thy soul, but that dear Saviour who gave, and that gracious God who received, sa- tisfaction for the sin of the soul.
11; If the believer would advance in spiritual consolation, he must also increase daily, in holy re- signation to the will of the Lord. He must endea- vour, by grace, not only to be content with God in Christ, as his infinite portion ; but to increase in holy resignation of heart, to the will of God, with respect to all his earthly comforts. The way to advance in peaceful tranquillity of soul, is, to become so resigned to the providential will of the Lord, as always to submit without murmuring, to that holy will. God's will of providence, as well as his will of precept, is not only wise, and sove- reign, but holy, and just, and good. It is infinitely wise, and therefore it cannot be liable to the small- est mistake, in its determination of any thing, re- specting the external condition of the believer. It is absolutely sovereign, and therefore it is in vain for him, to attempt resistance to it. It is also infi- nitely holy and righteous ; and for these reasons, it is infinitely incapable of doing a Christian, the v2
346 THE MEANS OF INCREASING
smallest injury, or of dispensing to him any thing, whether pleasant or painful, but what is right, and even necessary for him. It is infinitely good like- wise ; and therefore it can appoint nothing to hap- pen in the outward condition of a believer but what is good, yea, best, for subserving at the time, the sanctification and consolation of his soul. So good, is the will of the Lord, that it hath deter- mined, never to give, nor to take away, a single outward comfort from a saint, but when this is good for him, or even necessary, to promote the great designs of redeeming grace, in his salvation. So wise and good, is that adorable will, that all things do, under the direction and control of it, " work together for good, to them who love God, to them who are the called according to his pur- pose k." If therefore, a holy man would advance in pure consolation, he must study, in dependance on the grace of Christ, cordially to resign himself, and all his concerns, to the holy will of his hea- venly Father. The more, he studies to delight in the holy will of God, the more, will he be disposed to acquiesce in it ; and the more he acquiesces in it, the more of comfort, amidst all the vicissi- tudes of life, shall he experience. Let him endea- vour to love it, in an increasing degree: for, in proportion as he loves it, he will be pleased with it, and will rejoice to think that, every thing in his lot has been, from eternity, unalterably fixed according to it. He will delight in the cheering thought that, under the direction and control of
k Rom. viii. 28.
IN SPIRITUAL COMFORT. 347 it, all objects, all events, do either directly or in- directly promote his eternal welfare ; and that, all hands in the universe, are continually at work, for good to him. If affliction come, the storm, which then arises in his natural passions, is hushed into a calm ; and not only doth submission, but sweet resignation, ensue.
So far as the believer attains holy resignation, he is secure from, disappointment ; for his leading de- sire, that the will o£ the Lord may be done con- cerning him., cannot fail to be accomplished. He believes that, the Lord chooseth better for him, than h« can do, for himself. He is persuaded, not only that he hath no right, to complain of any pro- vidential dispensation, but that he hath no reason ; because u all the paths of the Lord, are mercy and truth to him l." " I was dumb," says holy David, <c I opened not my mouth, because thou didst itm.w In proportion as he is resigned to the holy will of God, he is always pleased, always comfortable; because whatever pleaseth God, pleases him. As far as his will is in union with the will of the Lord, lie shall always have what he chooses : he shall constantly be in a state of enjoyment, as having the very thing which he desires. If he be under af- fliction, he comforts himself with thinking that, it Is the appointment of his heavenly Father's wilL Believer, the more thou welcomest the whole will of thy gracious God and Father, the more happi- ness and comfort, shalt thou enjoy. Consider, how sinbecoming, how sinful it is, to murmur against
1 Psal. xxv. 10. m Psal. xxxix. 9.
348 THE MEANS OF INCREASING the will of the only-wise God thy Saviour. Know that, the moment thou repinest at the providence of the Lord, thou secretly accusest him : thou pre- sumest to charge Him, with having done thee an injury ; to blame him for something wrong, in his management of thy affairs. But is not this the same as secretly to blaspheme him ? O, if thou wouldst maintain spiritual consolation, take heed that, thou murmur not against the holy will of thy gracious God. Thou art not qualified, to be the chooser of thy own outward condition ; and there- fore it belongeth not to thy wisdom and will, but to His, to dispose of all thy affairs.
12. Another mean of advancing in holy conso- lation, is, to become more and more thankful for blessings, either received, or promised. " To give thanks always for all things, unto God and the Father, in the name of our Lord Jesus Christ n," is both the duty, and the privilege, of a holy man. It is his duty, in every condition of life, to main- tain a thankful frame of heart, and to express daily to the Lord, a lively and grateful sense of the unmerited, and unnumbered benefits, which He hath bestowed upon him. The apostle Paul, ac- cordingly, gave this charge to the Thessalonians ; " In every thing give thanks : for this is the will of God in Christ Jesus, concerning you °." And, in his epistle to the Hebrews, he says, " By him, therefore, let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giv- ing thanks to his name p." It is also & privilege to
n Eph, v. 20. « 1 Thess. v. 18. p Heb. xiii. 15,
IN SPIRITUAL COMFORT. 349
the believer, when he is enabled in every circum- stance of life, to be thankful for the mercies, which God bestoweth either upon himself or others. A disposition to be, in every condition, thankful to the Lord, for benefits received from him, is al- ways attended with some degree of comfort, in a holy soul. A saint's frequent recollection, and ac- knowledgment, of the sweet mercies which he has in hand, and of the sure mercies which he has in hope, tend to sweeten and to cheer his spirit. Praise and thanksgiving, according to the follow- ing passages of Scripture, are the genuine expres- sions of a comfortable frame of soul : st My heart greatly rejoiceth, and with my song will I praise him V " Because thy loving kindness is better than life, my lips shall praise thee." " My mouth shall praise thee with joyful lipsr.r) " My lips shall greatly rejoice, when I sing unto thee ; and my soul, which thou hast redeemed8/' While these passages evince praise and thanksgiving, to be the native expressions of holy joy ; they at the same time, intimate that a saint's being disposed, gratefully to praise and thank the Lord, for bless- ings, either received or promised, is commonly attended with an increase of comfort or joy. An habitual cheerfulness of spirit, is thereby maintain- ed and increased. A heart truly thankful is, in the same proportion, cheerful. The most humble and thankful of the saints, are commonly the most eminent in holiness and comfort. Indeed, thank- fulness and comfort imply each other. A holy man
<J Psal. xxviii. 7. r Psal. lxiii. 3, 5. s Psal. Ixxi. 23.
350 THE MEANS OF INCREASING
must be in some degree, comfortable, in order to be thankful ; and thankful, in order to be in an increasing degree, comfortable. If, then, he would retain and increase his spiritual consolation, let him frequently give thanks to God, not only for the unspeakable gift of his dear Son ; but, for all his benefits conferred upon him : let him, as often and as much as possible, gratefully remember them, and thank the Lord for each of them ; whether it be a great or a small, a spiritual or a temporal, bless- ing. He must be thankful particularly, for the degree of comfort with which, the Lord hath al- ready favoured him ; and then, if his trials or suf- ferings do at any time abound, " his consolation by Christ will also abound*." Let him extract arguments, even from the darkest dispensations of providence, for exciting him to be always thank- ful to his God and Redeemer : for, when he is continually thankful, he will in the same propor- tion, be comfortable. He should, moreover, ex- press his gratitude daily, for the inestimable and innumerable blessings, vouchsafed to him ; by giv- ing to God in Christ, all the glory of them, and by employing them all, for the purposes of his glory : so shall he enjoy them, and experience increasing comfort in using them.
13. Further, Let the believer pray with increas- ing importunity, for the continuance and increase of his holy comfort. The fervent and incessant prayer of faith, is a mean, not only of recovering, but of retaining, and increasing, spiritual consola-
x 2 Cor. L 5.
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tion. Let him therefore pray importunately, not only for sanctifying, but for consoling influences, The Spirit is the Comforter of the saints ; and God " giveth the Holy Spirit to them who ask him u." The Christian, then, should with increasing ear- nestness, pray to his heavenly Father, in the name of Christ, and in the faith of the promise, for the refreshing and comforting grace of the blessed Spirit. The more earnestly and frequently, he of- fers up the prayer of faith, for grace and consola- tion ; the more will his heart be strengthened, with the consolation of the Holy Comforter. " In the day when I cried," saith David, " thou answeredst me, and strengthened st me with strength in my soul w." When the God of consolation, seemeth at any time, to be forgetting, or passing by the exer- cised believer ; the prayer of faith will call him in. When the Lord Jesus, having come to Emmaus, made as though he would have gone further, and when the two disciples constrained him, saying, " Abide with us ; for it is towards evening, and the day is far spent ; He went in to tarry with themx." The less, true Christians desire from Christ, the less, do they glorify the immense riches of his grace ; but, on the contrary, the more they expect, and the more they ask from him, the more will he give, and the more will he manifest his de- light, in giving to them. The believer there- fore should pray, as the apostle Paul did for the saints at Rome, " That the God of hope, would fill him with all joy and peace in believing * ;"
11 Luke xi. 13. w Psal. cxxxviii. 3.
x Luke xxiv. 28, 2Q. y Rom. xv. 13.
352 THE MEANS OF INCREASING and, as the same apostle prayed for the Thes- salonians, " That the Lord Jesus Christ him- self, and God even his Father, would comfort his heart, and establish him in every good word and work z." And he should pray as the disciples did, That the Lord would increase his faith ; for as faith is increased, so is the joy of faith. Let him pray that he may be enabled, always to thirst for spiritual consolation, " as the hart thirsteth for the water-brooks ;" and, at the same time, let his de- sire of sensible comfort, be regulated by a due sub- mission to the sovereign will of God. Paul had not been long praying, before it was revealed to him, that he was a chosen vessel. It was, when Jesus Christ himself was praying, that He was transfigured, and that " a voice from the excellent glory said, This is my beloved Son, in whom I am well pleased.*" Those of the saints who pray most, have the most comfort. Prayer crowneth God, with the glory of his redeeming grace ; and God crowneth prayer, with the comfort of that grace.
If a holy man would so pray, as thereby to ad- vance in spiritual comfort, he must not only pray in faith, and with importunity ; but he must pray with his spirit, with understanding, with sincere desire of that which he asketh, with watchfulness, attention, and ardour. He should make supplica- tion to God, as his God and Father, in the name of Christ, by the help of the Spirit, and only for things which are promised. " He ought always to pray, and not to faint a ;" or, " to continue instant
2 Thess. ii. 16, 17. a Luke xviii. 1.
IN SPIRITUAL COMFORT. 353
in prayer V It will be necessary also, that he plead in prayer ; that he plead the promises, and that he fill his mouth with such arguments, as will tend to excite and increase his faith, and hope, and love. He must, moreover, be habitually disposed to pray, to intermingle ejaculatory prayer with all his other duties, and to pray much in secret. It was when Jacob retired for secret prayer, that the Angel of the covenant came to him, and enabled him so to wrestle with Him by supplication, as to receive the blessing. She, who was alone with Je- sus at the sepulchre, was the first, who participated in the joy of his resurrection. The holy Psalmist, seems to have considered the comfort, which he en- joyed with God in secret, as his sweetest comfort c. 14. It is necessary for the same purpose, that the believer increase daily, in Ms knowledge of the grounds of spiritual consolation. He must, in or- der to advance in true comfort, study through grace, to attain clearer and juster views of God the Father, as a God of love, grace, and mercy to him ; of Christ, in his person, righteousness;, fulness, of- fices, and relations; of the Holy Spirit, as his Quickener, Sanctifier, Comforter, and Guide; of the covenant of grace, in the admirable suitableness, fulness, and stability of it ; and of the doctrines, offers, and promises of the glorious gospel. The more spiritual and enlarged, clear and distinct, his knowledge, especially, of these grounds of pure consolation, is ; the more, will he see reason to be
b Rom. xii. 12. e Psal. lxiii. 5, 6,
354 THE MEANS OF INCREASING
of good comfort ; the more, will the principle and habit of spiritual joy, increase in his soul ; and the more, will he rejoice in Christ Jesus, and glory in his cross. A spiritual and clear understanding of those glorious, and reviving objects, will make his way clear, in taking comfort. Remaining ignor- ance, in the mind of a good man, is, for the most part, the parent of all his doubts and perplexities of spirit ; because he does not know, how far he may, or may not, take encouragement and comfort. Were he but to study the covenant of grace more, and to understand better, wherein it differs from the covenant of works ; his doubts and fears would proportionably evanish, as clouds before the sun shining in its strength ; and he would attain more of the holiness, and of the consolation, which are therein promised him. The better he understands that well-ordered and sure covenant, and the more he meditates on it, and admires it ; the more cor- dials, he will find in it, to cheer him, under all his pressures and faintings of soul. If he understood better, that eternal, and wonderful contract, he would look for less from the creature, and for more from . the Redeemer, for less here, and for more hereafter. He would discern more clearly, that a humbling sense, of the sinfulness and strength of sin in his heart, is a good evidence of spiritual life in it ; and that he has, notwithstanding the sin that remaineth in him, much, in the promises, daily to afford him pure consolation. It is " through the knowledge of God," as his Covenant-God, " and of Jesus our Lord," as his Covenant-head, that
IN SPIRITUAL COMFORT. 355
eg grace and peace are multiplied" to the believer d. Let him then " grow in grace, and in the know- ledge of our Lord and Saviour Jesus Christ e," that sure foundation of holy comfort ; " and the peace of God, which surpasseth all understanding, shall keep his heart and mind through Christ Jesus C If the pleasure even of natural knowledge, is great ; how inexpressibly great, must the pleasure of ad- vancing in spiritual knowledge, be !
15. If the believer would attain an increase of spiritual, and solid consolation, let him not give ear to the reports of sense. By sense here, is meant, the present frame, or feeling, or perception, of an exercised Christian ; which is either pleasant, or unpleasant, and is continually subject to change. To hearken and trust to the reports of sense, or in other words, to make his feelings or frames, the ground of his faith, or the rule according to which, he regulates his exercise ; renders the faith of the Christian, unsteady, and hinders the growth of it : and if the growth of faith be obstructed, the in- crease of spiritual comfort, will be obstructed like- wise. Sense judges and reports, that he is in a state of grace, and that Christ saveth him, merely, because his feelings are pleasant and comfortable. It concludes that his state is either good or bad, only from what he feels, or from his present frame of spirit. If this be lively and pleasant, sense re- ports that he is in a state of grace, and that Christ is acting the part of a Saviour to him. If, on the
d 2 Pet. i. 2. e 2 Pet. iii. 18. f Philip, iv. 7.
356 THE MEANS OF INCREASING contrary, his frame be dull and unpleasant, sense reports that he is not in a state of grace, and that it would be rash and presumptuous in him, to trust that Jesus will save him. Thus the report, which it makes to the believer's conscience, of the state of his soul before God, and of his salvation by Jesus Christ, is not founded on unchangeable grounds, which would set his mind and conscience at rest ; but, on things which are changeable, and which frequently expose him to perplexing doubts and fears. If, instead of making the record of God, he make his lively feelings, the foundation of his faith ; his acting of faith, will be either lively or languid, either more or less, just as these are. If, instead of trusting in Christ, upon the warrant of the offers and calls of the gospel, which is an unchanging, as well as an authentic, warrant, he trust in Christ, upon the ground of his own pleasant feelings, which are perpetually changing ; his exercise of faith must cease, as often as his lively or comfortable frame ceases. Now, how can his faith increase, if it be not daily exercised ? and how can he exercise it daily, if he think that he ought not to exercise it, but upon the ground of a pleasant frame, which he may have to-day, and want to-morrow ; yea, which he may not for a long season, enjoy? If, then, he would by daily actings of faith, derive solid and increasing consolation from the fulness of Christ ; he must no longer ground his actings of faith, upon his feel- ings, but, upon the immutable offers and promises of God who cannot lie. By building his confidence in Christ, upon the reports of sense, he builds it
IN SPIRITUAL COMFORT. 357
upon a wrong, as well as a changeable, foundation ; and thereby he forfeits his comfort, instead of de- riving an increase of it. Faith cannot derive any increase, either of holiness or comfort, from Christ, except the exercise of it proceed upon its proper ground. It is not the report of sense, but the re- cord of God, that is the true, and the warrantable, ground of saving faith. If the believer, then, would attain solid and increasing consolation, he must allow his faith to stand always, upon the re- cord of God concerning his Son ; for that is the only right ground of confidence in the Son of God, for salvation, and is therefore styled the word of faith. Then will he see that, he has ground still to hold fast his confidence in his faithful Redeemer, when his pleasant frames are gone. Then will he learn, to retain the confidence of his heart, in his Divine Saviour, even when the reports of sense, contradict the report of the gospel ; and, like Abra- ham, " against hope, to believe in hope." And in proportion, as he ceases to ground his confidence in the Lord Jesus, for salvation, upon his comfortable feelings ; he will receive that pure and everlasting consolation from Christ, which will be the pleasant fruit, though not the ground, of his faithA
s In order to illustrate, as well as to confirm, what has been advanced in this particular, I cannot forbear tran- scribing the most part of a paragraph from Romaine's Life of Faith, p. 6l. — i Sense judges from what it sees, and draws its inferences from what it feels : so that its report to the conscience, either of a believer's state, or of his growth in it, is not from unchangeable things, which would settle the conscience in peace, but from changeable things, which leave room for continual doubting. Sense also looks at the fruits of faith, more than at the object *
358 THE MEANS OF INCREASING
16. It will be necessary also, for the same pur- pose, that the believer be always upon his guard against affected sadness. Has he already, some happy measure of true consolation ? Let him shew that he has it, by an habitual cheerfulness of tem-
of it : and if the believer has been misled, and taught to confound these two together, he Mill be at great uncer- tainty in judging of his state : for instead of making the word of God, he will make his comforts, the ground of his faith ; and as these are more or less, so will his faith be. When he has comfortable feelings, then he will think himself a believer ; and when he has none, then he will think himself an unbeliever, changing his judgment of himself, as his feelings do, like the wind, and varying as his comforts do, like the weather. This is a common case. I have seen the sad effects of it, in the lives of many of my acquaintance, who, from being taught thus to judge of themselves, were tost about for several years, up and down, now comforted, then doubting, and could not get any solid establishment ; till the word and Spirit of God convinced them, that sense was not to be the ground of their believing, nor the object to which they were to look. Sense judges by feeling, and reports what it sees. Sense says, Now I am in the favour of God ; for I feel it. Now he is my God ; for I find him so : I am comforted. Now he demonstrates it to me ; for I feel nearness to him in prayer, and sweet answers. Now I am sure, my duties and services are acceptable ; for I am quite lively in them, and come from them, with warm affections. Now I cannot doubt ; for I feel the assurance of his love to me. And when sense has lost those com- fortable feelings, then it draws contrary inferences — Now I am not in the favour of God; for I do not feel it. Now he is not mj* God ; for I do not find him so : I am not comforted, &c. What can be the issue of this, but continual wavering and changing? For our feelings are sometimes more, sometimes less, as every believer experi- ences. What a state then must he be in, who has no way to judge of himself, but by those changeable things ! What room does he leave for continual doubting, and what trouble and misery, does he thereby bring upon himself, as well as dishonour, to the unchangeableness of God in his nature and promises !'
IN SPIRITUAL COMFORT. 359
per, and of manner. Let him not, by assuming an air of gloominess, or peevishness, shew to any around him, that he finds no comfort, in a life of communion with the blessed Redeemer. When a believer is not afflicted with trouble of soul, and yet appears habitually dejected and gloomy ; he thereby, in the view of others, gives the lie to the truth of his holy profession, as well as to the truth of God, in his promises of consolation. He there- by, practically declares it to be false, that God " is the God of all comfort," that the Lord Jesus " is the Consolation of Israel," that the Holy Spirit is the Comforter, and that " wisdom's ways are ways of pleasantness." By assuming an air of gloomi- ness, or of peevishness, he, instead of recommending the way of holiness, brings reproach upon that good way. Like the unbelieving spies, who, by bringing up an evil report of the promised land, discouraged the Israelites ; he represents the life of faith and holiness, as an uncomfortable, an unamiable life, and so discourages, more effectually than one can express, sinners around him from trying to enter upon that life. Were he, on the contrary, by an habitual cheerfulness of temper and manner, to ex- hibit the comforts of religion, so far as he possesses them ; he would resemble the faithful spies, who brought with them clusters of the grapes of Canaan, that they might thereby, invite their brethren to enter that good land. It is his duty, as he is in- finitely obliged to the Lord Jesus, to promote al- ways the honour of his glorious name, and the in- terests of his spiritual kingdom, among men. His whole behaviour therefore should be such, as would
360 THE MEANS OF INCREASING be the means of winning souls to the blessed Re- deemer. The apostle Peter, exhorteth wives to be in subjection to their own husbands ; " that if any obey not the word, they also may, without the word, be won by the conversation of the wives *." A holy man should not only be, but appear to be, habitually cheerful ; that all who know him might, have an opportunity of perceiving, that his blessed Saviour hath made him happy, as well as holy; and that his holy religion, instead of having render- ed him gloomy, hath disposed him to be cheerful. Conscious, that he is under the greatest obligations, to invite others around him, to " taste and see that the Lord is good," let him, henceforth, adopt this resolution of the holy Psalmist : " My soul shall make her boast in the Lord : the humble shall hear thereof, and be glad '." He has cause, indeed, to be always humble and penitent ; but no cause, to appear gloomy. A smiling aspect is comely ; and, doubtless, none have so good reason to be of a cheerful countenance, as the upright in heart. If the believer, then, would have lasting and increas- ing comfort, let him be continually upon his guard, against affected or pretended sadness ; else he will provoke the Lord, to deprive him of his present de- gree of comfort, and to afflict him with real sad- ness. Although he does not always enjoy sensible consolation ; yet he has the root and the habit of it, and has always good cause to rejoice. Let him therefore be always cheerful, and on every occasion shew, that he can distinguish between gravity and
h 1 Pet. iii. 1. I Psal. xxxiv. 2.
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sullenness, seriousness and gloominess : and let him never appear so ignorant, as once to insinuate it to be right or becoming in any true Christian, to ap- pear habitually sad and sullen.
17. If the believer would attain increasing tran- quillity of mind, he must frequently examine his heart and conduct ; in order that he may the more clearly discern his evidences of personal interest in spiritual consolation. The more clearly, he per- ceives his personal interest in Christ, and in the covenant of grace ; the higher, will the degree of his holy comfort usually be. The more diligently, he scrutinizes his heart and life, comparing them with the word of God, and the more frequently and clearly, he perceives, in consequence of the witnessing of the Holy Spirit, his evidences of union and communion with Christ ; the more, will his heart be comforted and encouraged ; the more, will he know that he is of the truth, and, with the greater confidence, will he assure his heart before God k. Now, when he has it in view at any time, to examine himself, let him begin it, by renewing his act of trusting in Christ, for all his salvation, as well as, for the joy of that salvation. For, if he begin this inquiry, by fearing that the Lord Jesus will not save him, or by yielding to distrust and despondency; he will be afraid to search deeply into his heart, or to know the worst of himself. But if he begin it, by an act of humble and direct confidence in Christ Jesus, for salvation to himself in particular ; he will be disposed, as well as en-
k 1 John Hi. 19, 21.
362 THE MEANS OF INCREASING couraged, to deal impartially with himself: he will be willing to find out the worst, as well as the best, of himself. He will not be afraid to find that his heart, so far as it is unrenewed, is deceitful above all things, and desperately wicked. Besides, by means of that acting of faith, his other graces will be invigorated, and excited to lively exercise ; and the more he exercises them, the more easily, and the more clearly, will he perceive them. Further, let him begin it also, by praying that, the Holy Spirit may shine upon the graces which, he trusts, are implanted in his heart ; and so, " bear witness with his own spirit, that he is a child of God1." He may then proceed to try his graces : and he should try them by their nature, rather than by the degree of their strength or liveliness. Let him more especially examine himself, " whether he be in the faith, and so prove himself™." If he do not discern true faith in his heart ; yet, if he is consci- ous of an earnest desire, to believe cordially in Je- sus Christ, accompanied by frequent endeavours to do so ; he ought to conclude that, he hath some measure of that precious faith. . An earnest and habitual desire of grace, is grace, in the account of God n : and a man's desire of faith, of love, of hope, and of all the other graces of the Spirit, is sincere and earnest ; when he desires them, for their own intrinsic excellence and amiableness, and chiefly, for the glory of God in Christ ; and when, though he do not perceive them, he yet feels his need of them, and is conscious that he desires them, and
1 Rom. viii. 16. m 2 Cor. xiii. 5. n Matth. v. 6.
IN SPIRITUAL COMFORT. 363 desires even the perfection of them. Let the be- liever, then, trusting that the Lord Jesus giveth him grace, and that the holy Comforter will, in every time of need, shine upon that grace in his soul, and render it apparent to him ; enter fre- quently, upon the trial of his state and conduct: and if he find but one scriptural evidence of his be- ing in a state of grace, he ought, for his comfort to conclude that, he has all the other evidences of being in it, though he cannot at present, clearly perceive them. Nevertheless, be should frequently pursue the important inquiry, till he have the com- fort of discerning clearly, all his evidences : for the more knowledge he has, of his personal interest in the blessings of salvation, the more consolation, he will enjoy.
Moreover, let the believer search daily into his heart and life, in order to find out more of his sins\ and of his wants ; that, by a deep and affecting sense of them, he may be urged to apply and plead frequently, the promises of pardon and of sanctifi- eation. This is a necessary mean of « walking in the comfort of the Holy Spirit."
18. Finally, In order to advance in spiritual con- solation, the believer must endeavour diligently, to mortify his fear of' death. Although death is, by the almighty Redeemer, so disarmed of its sting and strength, that it can do no hurt to any of his redeemed ; yet it is still a dreadful enemy to na- ture. When the exercised Christian thinks of tem- poral death, as armed with the tremendous curse of the violated law, and as a punishment of sin ; it as- sumes even to him, the grim and ghastly visage of
364 THE MEANS OF INCREASING " the king of terrors." But when he contemplates it, as removed from the curse of the covenant of works, to the promise of the covenant of grace ; as no longer a curse, but a blessing ; and as no more an enemy, but a friend, to all the spiritual seed of Christ; its terror should not make him afraid. The apostle Paul said to the believers at Corinth, " Death is your^s0" And concerning himself, he saith, " To me to live is Christ, and to die is gain p. '1 John the beloved disciple, " heard a voice from heaven, saying unto him, Write, Blessed are the dead who die in the Lord q." If temporal death, then, is an article in the inventory of the believer's treasure, and if as such, it is his in pro- mise ; if it is gain to him, and a blessing in dis- guise ; why should he any longer, fear it with a slavish dread ? why should he suffer himself so to fear it, as, for a single moment, to lose the small- est degree of his spiritual consolation ? If a good man therefore would subdue, and rise superior to, his fear of death, let him, under the sanctifying in- fluences of the Holy Spirit, study, 1st, To fear sin more and more. As one wedge drives out another, so the godly fear of sinning, expels the slavish fear of dying. 2d, Let him also in the prospect of dying, commit frequently his soul with all the con- cerns of it, to his infinitely merciful and faithful Redeemer ; and let him commit it, with unsus- pecting confidence, to Him ; trusting firmly that, as he is able, so he is willing, " to keep that which he hath committed to him, against the great day."
* 1 Cor. iii. 22. p Philip i. 81. * Rev. xiv. 13.
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Let him constantly intrust to the Lord Jesus, the safety, the comfort, and the complete salvation, of his precious soul ; and, as often as disquieting fear arises, let him say with the holy Psalmist, " What time I am afraid, I will trust in thee V " None who trust in Him shall be desolate s." Seeing the great Redeemer, " who liveth for evermore, and who hath the keys of hell and of death," inviteth, and even commanded! the saints, to trust him with their souls, their bodies, and all their concerns; they may rest assured, that he will not deceive their expectation : no ; he will not deceive it ; for he hath promised that, he " will never leave them, nor forsake them K" 3d, The Believer should, for the same purpose, familiarize to his mind, the thoughts of dying, and of his Redeemers glorious victory over death and the grave. He ought to meditate frequently on Christ's having, as his fe- deral Representative, disarmed death to the dying Christian. The almighty Redeemer, hath disarm- ed it of its sting and strength, and so, of all its terror. " The sting of death is sin ; and the strength of sin is the law V Now the Lord Je- sus " hath put away sin9 by the sacrifice of him- . self;" and he hath perfectly fulfilled the law, by his obedience unto death. Thus he hath, for the true believer, disarmed death of its venomous sting, and at the same time, of its strength or dreadful do- minion. And what hurt, can the most poisonous and frightful monster do to him, when it has en- tirely lost, both its sting and its strength? The
* Psal. Ivi 3. s Psal. xxxiv. 22.
1 Heb. xiii. 5. ul Cor. xv. 56.
366 THE MEANS OF INCREASING Redeemer promiseth that, by taking away the sting, and the strength of it, he will be the plague of death, to his dying saints. Nay,, he promiseth that, by raising them up in glory at the last dayy he will be the destruction of death, to his dead saints. " I will ransom them," saith he, " from the power of the grave ; I will redeem them from death : O' death, I will be thy plagues ; O grave, I will be thy destruction : repentance shall be hid from mine eyes w." Accordingly, we read that he " hath abolished death x ;" that is, he hath annulled, or re- duced it to nothing, or so destroyed it to all who believe in him, as to have turned it from a curse to a blessing. How consoling then, how cheering is the thought, that death disarmed, can do no more harm to the dying believer, than if it had been com- pletely annulled ! It can, indeed, separate his soul from his body ; but it cannot separate, either the one or the other, from Him who is the living Re- deemer, the resurrection and the life. The dying of a saint is but a sleeping : it is a sleeping in Je- sus y. Death to him, is but " the shadow of death ;" it is not the substance. It is not the Omega, but the Alpha, of his consummate felicity: he then begins to live, when he begins to die. It is not the end, either of his soul, or of his body, but only a separation between them, for an ap- pointed time. 4th, Let him also study, by an in- creasing diligence, in the exercise of every grace, and in the practice of every duty, to be always ac^ tually, as well as habitually, prepared for death and
w Ho?, xiii. 14. x 2 Tim. i. 10. y 1 Thess. iv. 14,
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judgment : for when he, in this manner, gives " all diligence to make his calling and election sure r;" he will, through grace, overcome gradually, the disquieting fear of death and judgment, and will re- joice in hope of eternal life z.
Thus I have endeavoured to point out, to the exercised Christian, those principal means, of re- taining and increasing spiritual consolation, which he ought diligently to employ. The illustration of such of them, as the disquieted believer, was di- rected to use for the recovery of his forfeited com- fort, I have studied, as far as I could, to diversify. I have only to add that, if the sincere believer use them diligently, and if, instead of resting in them, or depending on his use of them, he rely only upon his great Redeemer, for all grace and consolation ; he will increase in the principle and habit of spi- ritual joy, and will in every time of need, be fa- voured with sensible comfort.
From what has now been discoursed, the pious reader may easily see that, no other pleasures un- der the sun, are to be compared to those of 'faith and holiness. The pleasure of true religion, or of com- munion with God, far surpasses all the other de- lights of the sons of men. In comparison of other pleasures, it is pleasantness itself, pleasantness in the abstract. The pains of sense, have frequently conquered and destroyed the delights of sense ; but
z ( Write down the reasons which, at any time, make you afraid to die ; and then endeavour, by faith, prayer, and conversation with experienced Christians, to remove the causes/ Hervey's Rules, &c.
368 REFLECTIONS.
those pains, instead of having been able to con- quer the delights of faith and holiness, have, in ten thousand instances, been counterbalanced and con- quered by them. And while the pleasures of sense, diminish ; the delights of religion, increase with the using. The longer a holy man continues, and the higher he advances, in the exercise of faith and practice of holiness, the greater and the sweeter, is his delight. Besides, in order to enjoy, and advance in the pleasures of religion ; he is not called to re- linquish any of the pleasures of sense, but such as are sinful, despicable, and productive of misery. Believer, as none hath so much reason to rejoice, as thouj see that thou exercise and " increase thy joy in the Lord." Study to attain an increasing cheer- fulness of disposition, and pleasantness of manner. These, so far as they are spiritual, will greatly pro- mote holiness in thyself, and will so adorn it, as to recommend it much to others.
Are spiritual knowledge and faith, principal means of advancing in holy consolation ? we may hence infer that, those are usually the sweetest hours in the life of a believer, in which, he has the deepest sense of his need of Christ ; the clearest discoveries of the fulness and suitableness, of the willingness and glory, of Christ ; and the firmest confidence in Christ, for the supply of all his wants. He commonly experiences the most solid comfort, when he is most enabled and excited, to intrust all his spiritual and temporal concerns, to his Di- vine Redeemer ; whose power and grace, whose thoughts and ways, infinitely surpass the highest conceptions of men and angels.
REFLECTIONS. 369
Those of the saints who have attained much sensible joy, may, from the foregoing particulars, see, how necessary it is for them to take heed, that the height of their joy, do not elate them with pride or seif-sufficwncy. The sensible joy of God's salvation, should never lift them up with self-con- ceit; and the want of such joy, should never cast them down, under disquieting and discouraging fear. The want of sensible joy, should not for a moment, deprive believers of their peaceful tran- quillity of mind. Their serenity of mind should be as great, when they are with Jesus on mount Calvary, sorrowing, as when they are with him on the mount of transfiguration, rejoicing. The proper tendency of sensible joy is, to humble ; but, through the depravity remaining in the heart, it hath not always that effect. Let such believers, therefore, as are favoured with sensible and lively emotions of joy, take heed, that they never delight in them,, so much as in Jesus, the Consolation of Israel ; that they never yield to any temptation to rest in them, or trust on them ; and, that they never think themselves, the more holy, or the more acceptable to ^rod, because of them. The more sensible joy, they experience, the more hum- ble, as well as self-diffident, they should be, and the more u fervent in spirit, serving the Lord."
Let such believers as, by grace, have attained increasing consolation, learn from what has been said, always to take heed, that they do not suffer their fear of sinning, and of losing their comfort, to degenerate into a perplexing' scrupulousness of conscience. The apostle Peter exhorts believers, *2
370 REFLECTIONS.
to " pass the time of their sojourning here, in feara;r1 that is, in filial fear, which is a fear of sinning against God, their heavenly Father. The Christian, indeed, ought daily to attain more and more of this filial fear ; but he ought also for his comfort, to keep it within its due bounds, and not to suffer it to run out into a vain, and endless scrupulosity of conscience. He should, by study- ing the law of God, concerning sin and duty in every particular case, have his conscience well in- formed. If his persuasion, that this or that which presents itself to be done, is lawful and right, be grounded upon his knowledge of the spirituality, and great extent of that holy law ; his persuasion, in that case, may be full and firm ; and being firm- ly persuaded, that it is according " to the law and to the testimony," he should without scruple, re- solve to do it. But, if his persuasion of the law- fulness of that, which he is requested or disposed to do, be grounded on opinion only ; if he be of opinion merely, that it is agreeable to the law, and so not fully persuaded ; there will always re- main, a secret doubt in his mind, that the contrary is his duty, and not this. In such a case, if the arguments for the lawfulness of it, appear to his judgment, more probable, than those against the lawfulness of it ; he should resolve to do it, with- out suffering his resolution to be shaken by the latter. But, if the arguments against the lawful- ness of it, appear to his mind, more probable, than those for it, or even equally probable; in
a 1 Pet. i. 17.
REFLECTIONS. 371
that case, doubting the lawfulness of it, he ought not to do it : for the apostle Paul says, " He that doubteth, is damned," or, condemned in his own conscience, and by the word of God, "if he eat, because he eateth not of faith : for whatsoever is not of faith, is sinV He who does, what he him- self does not determine to be lawful and right, but still doubts whether it be so or not, sinneth : for though he does that which may, in itself, and in the sight of God, be materially right, yet he does it not rightly; because he at the time doubteth whether it be lawful or not. In order to prevent his sinning in such cases, he should " be fully per- suaded in his own mind," of the lawfulness of an action, before he resolves to perform it ; and then, he will not condemn himself, in that which he al- lows himself to do. And when he is fully per- suaded, that he may do this or that lawfully, and yet some objections to the contrary, occur to his mind, he ought not to delay doing it, till these difficulties be solved ; for if he do, others may arise. Scruples will multiply, the more they are attended to; and will damp the resolution, and so, mar the comfort of the exercised Christian.
Has any believer, after having been in the depths of spiritual trouble, not only recovered spiritual consolation, but attained an increase of it ? His duty is, constantly to admire and praise those won- ders of the wisdom, power, faithfulness, and grace of Christ, which he hath seen in those depths e. The floods of trouble, and the waves of terror, did
b Rom. xiv. 23. c Psal. cvii. 24.
372 REFLECTIONS.
beat vehemently upon his soul; but the Lord Jesus, who " sitteth upon the flood," hath merci- fully upheld him, and " hath drawn him out of many waters." He hath seen the wonders of the Redeemer's wisdom, in dispensing to him, trouble and comfort, terror and hope, sorrow and joy ; and in teaching him by these means, the malignity and bitterness of sin, and the preciousness and freeness of grace ; the wonders of His power and love, in sustaining his fainting soul, under the pressure of his overwhelming distress ; and the wonders of His mercy and faithfulness, in delivering him from the darkness of desertion, and in brinmnsc him forth to the light of communion with Himself. Let him then, with adoring gratitude, admire and praise these wonders ; and say with the holy Psalmist, " Thou art the God that doeth wonders d." He ought likewise with holy reverence, and ardent love, to say to his redeeming God, " O Lord, I will praise thee : though thou wast angry with me, thine anger is turned away, and thou comfortest me e :" " Thou hast turned for me, my mourning into dancing : thou hast put off my sackcloth, and girded me with gladness ; to the end that my glory may sing praise to thee ; and not be silent : O Lord my God, I will give thanks unto thee for everf." Be assured, O Christian, that "it is good to sing praises unto our God, for it is pleasant, as well as comely g :" it will infuse a double sweetness into all thy enjoyments. Though the Lord doth not need thy praises, yet he is glorified by them ;
d Psal. lxxvii. 14. e Isa. xii. 1. f Psal xxx. 11, 12. e Psal. cxlvii. 1.
DIRECTIONS, &c. 873
and a growing disposition to praise Him, is neces- sary to thy own advancement in spiritual consola- tion.
To conclude : The Christian, who is favoured with the cheering light of God's gracious counte- nance, may, from what has been discoursed, see that, he is under the highest obligations to be more and more assiduous, in using all the means of obtaining a daily increase of spiritual consola- tion. The sweetness, and especially the useful- ness, of holy comfort, for the purposes of his Re- deemer's glory, should excite him to unwearied diligence, in employing every appointed mean of attaining a daily increase of it. Let him live by faith, grow in grace, and take heed that he do not rest in comfort received, as an evidence of grace. Let him also guard against taking his comfort, from the act, instead of the object, of his faith, of- fered to him in the gospel.
CHAPTER IX.
OF DIRECTIONS FOR ATTAINING ESTABLISH- MENT IN SPIRITUAL CONSOLATION.
To be established, is to be settled firmly, or fixed unalterably, in the enjoyment of some privilege, either of a spiritual, or of a temporal kind. By a believer's being established in spiritual comfort, I do not mean, his being so established in a state of grace, as to persevere therein to the end ; (for this is the common privilege of ally who cordially
374 DIRECTIONS FOR ATTAINING believe h ;) but, his being settled firmly in the lia- bit of peaceful tranquillity, and of holy joy ; which is the privilege of those only, who are holy in an eminent degree. An eminently holy man, is esta- blished in solid consolation, when, though he be not often favoured with joyful frames, or lively emotions of delight ; yet, he is blessed with a settled tranquillity of mind, and with a constant inclina- tion of heart, to rejoice in Christ Jesus, and to de- light in God as his God in him. After he has attained settled comfort, his frames, notwithstand- ing, may often change, and his afflictions may be frequent and painful ; but, inasmuch as he trusts in Christ, and delights in the will of God, his in- ward consolation, in times even of great affliction, instead of being lessened, is commonly increased. The more sharp and painful, his trials are, his con- solation is usually the more strong, sensible, and sweet ; and so, his times of outward affliction are for ordinary, the seasons of his greatest inward comfort. The consoling influences, which then are graciously afforded him, serve to render the habit of holy joy in his soul, the more stable, and the exercise of it, the more lively and sensible. Now this is established, and even " everlasting consolation." It is heaven upon earth : it is the earnest, the foretaste, and the beginning, of that celestial, that extatical, that endless delight, which the happy believer is soon to enjoy, in the immedi- ate presence of God and of the Lamb.
If the exercised Christian would arrive at esta-
h John x. 28.
ESTABLISHED COMFORT. 375
blishment in spiritual comfort, let him, in depend- ance on the grace of Christ, observe diligently the following directions ; which I humbly offer to him, as those which appear to me, to be of all others, the most adapted to his purpose.
1. Let him endeavour with all diligence, to at- tain establishment in the assurance of faith. By the assurance of faith, is meant, A firm assent of the heart, to the truth of the gospel, and a firm or assured confidence of the heart, in Jesus Christ, for that salvation which is offered and promised in the gospel ; or, A cordial belief of the Divine testimony, and a cordial trust in the Divine Saviour, for the whole of his salvation ; or, in other words, A man's cordial belief of the record of God, with application to himself, and his trusting firmly in Christ, and in God through him, for all that salvation to him- self, which Jesus hath purchased for him, and which God, in the gospel, offereth to him. His assurance of faith, is not an assurance, that Christ hath already saved him ; but it is a trusting, that Christ now saveth him, and that He will save him, with an everlasting salvation i \ it is the simple, the direct confidence of his heart in the adorable Sa- viour, for salvation to himself in particular. It is always the duty, though seldom the attainment^ of the believer, to receive the word, not only in assur- ance, but " in much assurance k ;" and in every act of worship, to draw near to his gracious God and Father, not only in assurance, but " mjull assur- ance of faith J." Now, the way to attain establish «
1 Acts xv. 11. k l Thess. i. 5. \ Heb. x. 22,
376 DIRECTIONS FOR ATTAINING
ment in solid consolation, is, through grace, to be- come established in this assurance of faith. The Christian must, for that end, not merely trust in the Lord Jesus, for complete salvation to himself; but he must endeavour to place & firm trust, a steady affiance, a settled and an assured confidence, in that infinitely faithful Redeemer. It must be his habitual endeavour, to honour the exalted Sa- viour, not only with the confidence of his heart, but with strong, unsuspecting, and unshaken confi- dence. It will be necessary that, under the al- mighty operation of the Holy Spirit, he study di- ligently, to become " established in the faith ;" to u continue in the faith grounded and settled m ;" and to " hold fast the confidence, and the rejoicing of the hope, firm unto the end n."
By being established in the assurance or confi- dence of faith, the exercised Christian attains es- tablishment in spiritual comfort. His establishment in faith, does not indeed merit for him, establish- ment in consolation ; but the latter, is in propor- tion to the former, and is inseparably connected with it. Hence are these declarations of Scrip- ture : " If ye will not believe, surely ye shall not be established °.'>1 " Believe in the Lord your God, so shall you be established p." " Thou wilt keep him in perfect peace, Heb. in peace, peace, whose mind is stayed on thee; because he trusteth in thee O To stay the mind on the Lord Jesus, is to repose ajirm or settled confidence in him. Now the compassionate Saviour, will not suffer such a
ra Col. i. 23. n Heb. iii. 6. ° Isa. vii. 9-
p 2 Chron. xx. 20. * Isa. xxvi. 3.
ESTABLISHED COMFORT. 377
resolute believer, to continue oppressed and tossed with disquietude of soul ; but He will, on the con- trary, " keep him in peace, peace ;" that is, in all manner of peace, or in great, settled, and durable peace. This is the happy attainment of the man, " who feareth the Lord, who delighteth greatly in his commandments." " He shall not be afraid of evil tidings : his heart is fixed, trusting in the Lord. His heart is established, he shall not be afraid *." Such joy is in believing, or at least such peace, such undisturbed quietness, as is in no other thing in the world. It is, by means of his inward and assured confidence in the love, and care, and faith- fulness, of his great Redeemer, that the advanced believer is carried wonderfully, and sweetly, through all the outward vicissitudes of life. By trusting firmly in his exalted Lord, his heart is fixed, amidst all the tumults and changes of this world. The hearts of other men, are unstaid ; and there- fore, they are agitated by every rumour, as the leaves of a tree are shaken by the wind, or even " as the ehafF which the wind driveth aways." But, as no tidings of calamity, can shake the con- fidence of that man, whose faith is established on the Rock of his salvation ; so none can disturb the tranquillity of his heart. He shall be enabled to say, If afflictions do come, u my heart is fixed :" " God is the strength of my heart, and my portion for ever * :" " I know in whom I have believed : I trust that, he will keep that which I have com- mitted to him;" and that, he will perform these
r Psal. cxii. 1, 7, 8. s Psal. i. 4. * Psal. Ixxiii. 26.
378 DIRECTIONS FOR ATTAINING
great promises to me : " As thy days so shall thy strength be" :" " I will be with him in trouble; I will deliver him, and honour him V Thus the advanced believer, attains established comfort ; for the confidence of his heart, is firmly fixed on Christ, and on the promises. He believes that, the Lord Jesus can and will, sweeten every bitter, make up every loss, and make all things work to- gether for good to him ; and so, he trusts simply to the promise and power of the Redeemer, beyond, and even against, appearances. Having but one Object, to rely and live upon, for all things in time and in eternity, his heart is fixed ; his com- fort is established. Come what will, he is " upon the mountain of the Lord's house," where he looks down with calmness of spirit, upon all the commo- tions beneath : and if the storm threaten himself, he intrusts all to Him, who in one moment can say, " Peace, be still." Indeed, were his trust in the Rock of his salvation, as firm, as his spiritual state is secure ; his holy joy, would almost be equal to that of one of the ransomed above.
% Believers, in order to arrive at established comfort, must also study to be rooted and grounded in love. The apostle Paul, in his epistle to the saints at Ephesus, informed them that he offered up this prayer for them ; " That ye, being rooted and grounded in love, may be able to comprehend with all saints, what is the breadth, and length, and depth, and height; and to know the love of Christ, which surpasseth knowledge, that ye may be filled
u Deut. xxxiii. 25. w Psal. xci. 15.
ESTABLISHED COMFORT. 379
with all the fulness of God x." To be rooted and grounded in love is, to be deeply fixed, and firmly established in love. Saints are rooted and ground- ed in love, when they are deeply and firmly fixed, in an experimental knowledge, and an assured faith, of Christ's infinite love to them, and in the exercise of grateful, and ardent love to Him ; or when, in the faith and sense of his redeeming love to them, they are confirmed, or firmly settled and strength- ened, in the habit and exercise of their supreme love to him, and to God in him. They may be said to be rooted and grounded in love, when the faith of Christ's love to them, and the habit of their love to him, are firmly rooted and strengthened in their souls.
Now, in order to be established in spiritual con- solation, the believer must be established by the Holy Spirit, in his love to Christ, and to God as his God in him. Supreme love to God, is the principal grace, the spring of all the other graces in a holy soul. It is, in particular, the principle of spiritual joy. In proportion as a holy man loves the Lord, and enjoys communion with Him, he delights and rejoices in him. He delights and re- joices in all his perfections, and in all the manifest- ed glory of them. He rejoices in the works and in the word of the Lord. He delights in his precep- tive and providential will ; and in his holy image, whether he discerns it in himself, or in others. The infinite loveliness and love of God in Christ, are objects of his supreme delight. If, therefore, he
x Eph. iii. 17—19.
380 DIRECTIONS FOR ATTAINING
is always loving and enjoying God, he is always in the same proportion, delighted ; and in proportion as he is delighted, he of course must be comfort- able. If he is established in the faith of God's love to him, and in the exercise, as well as in the habit, of his love to God ; he shall in the same degree, be established in Divine consolation. It will be an inexpressible comfort to him, to reflect that He, upon whom he hath set the supreme love of his heart, is infinitely worthy of it. Besides, when he is established in his unfeigned love of God, he is proportionably confirmed in his hatred of all sin ; and in proportion as he is firm in his holy abhor- rence of all iniquity, he is established in holy com- fort. To be established, therefore, in supreme love to God and Christ, is the way to become establish- ed in the comfort of the Holy Spirit. Hence are these words of the apostle Paul, to the believers at Colosse ; " I would that ye knew what great con- flict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh ; that their hearts might be comforted, being knit together in love y :" as if he had said, ( I wrestle with God in prayer for all the saints, that, as they already are firmly cemented together in cordial af- fection to Christ, and to one another ; so, their hearts may be filled abundantly with holy consola- tion.' He prayed for the latter as a consequence of the former. Love is the most delightful affec- tion of the soul. When therefore it is set upon the Lord Jesus, who is altogether lovely, and who
y Col. ii. 1, 2.
ESTABLISHED COMFORT. 381
is, for that reason, the most deserving of it ; the more fixed and strengthened it is, in the heart, the greater, must the delight, and the stronger, the consolation be, which it will produce. According- ly, when our Apostle said, " Who shall separate us from the love of Christ z?" it was with holy joy, and even with triumph, that he expressed those words. O how inexpressibly delightful and cheering is it, constantly to love, and always to be loved by, Him who is " the chiefest among ten thousand, and altogether lovely ," yea, — love itself!
3. It will be necessary, for the same purpose, that the exercised Christian, be established in hu- mility and meekness.
He must be established in true humility ', or evan- gelical humiliation of mind. True humility is, the deep and abasing sense, which a good man has, of his odiousness as a sinner, in the sight of God, of his vileness as a sinful creature, and of his utter insufficiency for his own salvation, and that, ac- companied by poverty of spirit. It is a true sight and sense of the hatefulness of all sin, and of his own odiousness because of sin, attended with a dis- position to abase himself, and to exalt his God and Saviour alone a. In evangelical humiliation, he is made, not only to despair of ever being able to help himself, but, to renounce himself in every point of view, and freely to prostrate himself at the feet of Jesus Christ. He hath self-abasing views of himself, as an unworthy sinner, and admiring
2 Rom. viii. 35. a Isa. ii. 11.
382 DIRECTIONS FOR ATTAINING
views of the Lord Jesus, as an all-sufficient Savi- our. He has also a quick perception of his own defects and defilements, and especially of the pride of his heart. He is therefore like a little child, afraid of taking a single step, alone ; and he is so conscious of weakness and depravity within, and of snares and dangers without, as to cry continual- ly to the Lord, to " hold him up that he may be safe." He is disposed to think that, his attain- ments in holiness, are comparatively small, and to count himself little among saints, yea, even one of the very least of saints. And the more he in- creases in humility b, the more does he see and feel, the strength of his corruptions, and the weakness of his graces ; the greatness of his natural defor- mity, and the smallness of his spiritual attain- ments, in comparison of what they ought to be; the deep and dreadful malignity of the least of his sins, and the inexpressible meanness and deficiency of the greatest of his performances. Hence, he be- comes proportionably poor in spirit, and disposed, in lowliness of mind, to esteem other saints, better than himself c. Now, to advance to eminence and establishment in true humility d, is a special mean
b The saints increase in humility, the nearer they get to heaven. Paul, some years after his conversion, said of himself, That he was, " unworthy to be called an Apostle." As he advanced in holiness, he cried out, " Less than the least of all saints." A little before his death, his cry is " The chief of sinners."
c Philip, ii. 3.
d ' Should any one,' says Augustine, ' ask me con- cerning the Christian religion, and the people of it, I would answer, That the first, the second, and the third thing in it, and all, is — humility'
ESTABLISHED COMFORT. 383
of attaining establishment in pure consolation. " Though the Lord be high, yet hath he respect unto the lowly V " Thus saith the high and lofty One, who inhabiteth eternity, whose name is holy, I dwell in the high and holy place ; with him also, that is of a contrite and humble spirit, to revive the spirit of the humble '*" " He that humbleth himself shall be exalted g." u Whoso- ever therefore shall humble himself, as this little child, the same is greatest in the kingdom of hea- ven h." Deep humility is, as it were, the guard of spiritual consolation, as well as, the soil in which it grows.
It is no less necessary for the same end, that the believer grow, and be established, in meekness. To be meek, is to be of a mild, soft, and gentle spirit. The Christian, by " putting on the new man, which is created in righteousness and true holiness," puts on " the ornament of a meek and quiet spi- rit1.11 He is meek in proportion as he is holy. Meekness is so much the character of every saint, that in Scripture, the meek and the wicked, are opposed one to another. " The Lord lifteth up the meek : he casteth the wicked down to the ground k." In proportion as a good man is meek, he is of a loving, a merciful, and a forgiving dis- position. At the feet of Jesus, he has learned to be meek and lowly in heart ; and therefore he is not captious, nor easily provoked, nor hard to be reconciled. If he meet with unkind and unjust usage, he recollects that, though he has not de-
e Psal. cxxxvni. 6. f Isa. Ivii. 15. & Lukexiv. 11. b Matth. xvdii. 4. ■ * 1 Pet. iii. 4. k Psal. cxlvii. 6.
7
384 DIRECTIONS FOR ATTAINING
served such treatment from men ; yet, they are often the instruments employed by his heavenly Father, to chasten, and to humble him. Now it is in proportion as the Christian advances in holy meekness, that, he increases in pure consolation ; and it is in as far as he is established in the former, that he is established in the latter. " The meek shall inherit the earth ; and shall delight themselves in the abundance of peace1." They shall inherit the earth. The earth, empty and transitory as it is, will be worthy to be styled an inheritance to them ; for they shall enjoy much of heaven upon earth. The more of a meek and quiet spirit, they attain, the more shall they enjoy themselves and their earthly comforts ; and the more quietly and comfortably, shall they pass through the world, whatever their lot in it may be. " Learn of me," saith the Lord Jesus, " for I am meek and lowly in heart, and ye shall find rest unto your souls **f He also promiseth that, " the meek shall eat and •be satisfied n ;" and that, " the meek shall increase their joy in the Lord <>."
4. If the believer would reach establishment in spiritual comfort, he must study daily to grow in grace. It must be his earnest and continual en- deavour, in the faith of God's free favour to him, to grow stronger and stronger in the habit, and to abound more and more in the exercise, of every grace implanted by the Holy Spirit in his soul. By so doing, spiritual declension and the loss of comfort will under sanctifying and consoling influ-
1 Psal. xxxvii. 11. m Matth. xi. 29-
n Psal. xxii. 26. ° Isa. xxix. 19-
1
ESTABLISHED COMFORT. 385
ences, be happily prevented. The apostle Peter, in order to prevent the believers to whom he wrote, from being so led away with the error of the wicked, as to fall from their own stedfastness directed them to " grow in grace p." Believers, " holding the head, and having nourishment ministered," ought in point of duty, as well as of privilege, to " in- crease with the increase of God q." It is their duty, to " grow up into Christ who is the head," not only in all things, but at all times *. Their path should always be " as the morning light, that shineth more and more unto the perfect day *." They ought at all times, to grow inwardly, by faith and love, cleaving more firmly to Christ the head of gracious influences ; to grow outwardly, by being more and more fruitful in good works t ; to grow upward, in heavenly mindedness, and joy in God u; and to grow downward, in humility, and self-de- nial w. To grow thus in grace, and to grow con- tinually in it, is the sure way to attain establish- ment in spiritual comfort. For, the more a holy man advances in grace, the firmer do his habits of grace become ; and the firmer they are, the more " his heart is established with grace x." The more it is established with grace, the more is he esta- blished in the truth, so as to M continue in the faith grounded and settled r ;" and the more this is the case with him, the more is " his heart established unblameable in holiness \" But, in proportion as
p 2 Pet. iii. 18. i Col. ii. 19- r Eph. iv\ 15.
s Prov. iv. 18. * Tit. iii. 8. u Philip, iii. 20.
w Hos. xiv. 5. x Heb. xiii. 9. y Col. i. 23. a 1 Thess.iii. 13.
386 DIRECTIONS FOR ATTAINING
His heart is established in holiness, which com- prises joy, and which is the only true felicity of an immortal soul ; it is established in holy consola- tion.
5. It will be necessary, for the same purpose, that he be continually upon his guard against sin- ning, in his use and enjoyment of lawful things. The believer may assure himself, that "he pursues and uses lawful things, in an unlawful manner ; — if he desire them, or enjoy them, immoderately ; if he love any of them so passionately, as to have his heart inflamed with it a, and to be hindered by it, from the vigorous exercise of grace, or the spi- ritual performance of duty ; if his desire and en- deavour, to obtain the enjoyment of some outward comforts, become ardent, and render him impa- tient b; so that he begins to say, 8 I must have such and such a thing, whatever it may cost me ;' if his heart become so fond, and so tender, of any of his earthly comforts, as not to be able to endure the thought, that either the word, or the rod of God, should come so near as to touch it c ; if he entertain hopes of high satisfaction from any out- ward enjoyment, or promise himself more profit or pleasure from it, than it is fitted to afford d ; if, when the Lord is by his providence, calling for some one of his earthly comforts, he be so very un- able and unwilling to resign it, as to become impa- tient and fretful, and to render it necessary that it be forced from him ; if he become so anxious about the good things of this life, as to be often ready to
a Isa: lvii. 5. b Gen. xxx. 1.
c 2 Sam. xviii. 5. d Jer. ii. IS.
ESTABLISHED COMFORT. 39?
say, " What shall I eat ? or, What shall I drink ? or, Wherewithal shall I be clothed e ?" and if, when the Lord hath been visiting him with some special dispensation, in order to wean him from earthly enjoyments, his heart be still cleaving to them : if, I say, he pursue or use earthly comforts, in any of those ways, he so uses them as to abuse them. He uses lawful things, in an unlawful manner ', and so transgresses the law of God. He sets them up as idols in his heart ; and, by his inordinate and undue affection to them, he impairs his inward consolation, and provokes his heavenly Father, even to leave him for a season, without the com- fort of communion with Him. Now, the love of earthly things, and the deceitfulness of sin, which remain in the heart of the believer, are such, that they will continually expose him to the danger, of sinning in one or other of those ways, in his pur- suit or use of lawful things. If, then, he would advance to establishment in spiritual comfort, he must continually take heed, that he do not, in a sinful manner, pursue and enjoy lawful comforts. It will be necessary, that he be at all times, " so- ber and vigilant ;" lest he at any time, so love the world, as to use lawful things in a sinful manner. And it must be his constant endeavour, through grace, so to use his outward comforts, as to enjoy the inward comfort of communion with Christ, in his use of them. He must always live above them, and never place his happiness in them. He ought, to keep them constantly in their own place ; and to
e Matth. vi. 31.
388 DIRECTIONS FOR ATTAINING
value them, not so much for themselves, as for the opportunities and facilities, which they afford him, of glorifying his God and Saviour.
6. In order to be established in pure consolation, it will be no less necessary, that the Christian be firmly fixed in his resolution and endeavour, to avoid those places, and that company, which appear to have even a remote tendency, to draw him into sin. He must for that purpose, be always firm in his resolution, never without evident necessity, or a clear providential call, to be present in the com- pany of worldly and wicked men ; and when at any time, he hath such a call, never to stay longer in their company, than till his business with them, be transacted. He ought on all occasions to shew them, that he loves their persons, but not their company ; and, that he is ready to do them all the good that he can, but not to countenance them in any evil. It must also be his firm resolution, never to venture into their company, how clear soever his call be, till after he have intrusted his temper, his manner, and his object, to that Saviour who " preserveth the souls of his saints *;" and who hath said to each of them, " I will teach thee in the way which thou shalt go : I will guide thee with mine eye s." It is his duty to maintain con- stantly, a holy jealousy over himself; and, having tasted the sweetness of heavenly consolation, to live as distant as possible, from the ensnaring society of worldly men. As he cannot approach too near to God, so he cannot stand at too great a distance
f Psal. xcvii. 10. * Psal. xxxii. 8.
ESTABLISHED COMPORT. 389
from sin. It will not therefore be enough for him, to keep himself merely from acts of sin : he must endeavour constantly, to "abstain even from all appearances of evil,11 and from that company, and those amusements, which have even a remote ten- dency to lead him into sin. Such conduct will, indeed, expose him to the contempt and ridicule of ungodly men. Some will account him, a designing hypocrite ; others, a precise formalist ; and others, a weak and gloomy enthusiast. Be it so : " his witness is in heaven, and his record is on high V1 He can say that, never till he believed in Jesus Christ, did he know what it was, to enjoy real pleasure, or true satisfaction. He can from expe- rience attest that, communion with Christ in his redeeming love and grace, is so delightful, so cheer- ing, that one who has tasted the sweetness of it, cannot but desire more and more of it, in prefe- rence to all the mean gratifications, the polluted delights, of carnal men. The men of the world? therefore, should cease to wonder, if the experien- ced Christian so conduct himself, as to evince on all occasions, his firm resolution, to prefer the mar- row and fatness of pure consolation, before the husks of vanity and sin. Indeed, such a resolu- tion, manifested by a suitable conduct, is indispen- sably necessary to established comfort: for, though the former doth not merit the latter, yet the one is inseparably connected with the other. The more firmly fixed, a saint is, in his holy resolution and endeavour, always to avoid whatever hath a known
h Job xvi. 19.
390 DIRECTIONS FOR ATTAINING
tendency to draw him into sin ; the more establish- ed, shall he be, in his enjoyment, of everlasting con- solation. " I have not sat with vain persons,11 says the holy Psalmist,. " neither will I go in with dis- semblers. I have hated the congregation of evil- doers ; and I will not sit with the wicked K" And again, " Blessed is the man, that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scorn- ful. He shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his sea- son : his leaf also shall not wither ; and whatso- ever he doth shall prosper. The ungodly are not soV1
7. If the advanced Christian, would arrive at establishment in spiritual comfort, he must attain some degree of establishment in the assurance of sense. The assurance of sense, is an assurance of vital union with Christ, or of personal interest in him, founded on scriptural evidences thereof. It is the believer's certain knowledge of his being united to Christ, and is built on the sense or expe- rience, which he has, of his possessing those evi- dences of union and communion with Christ, which are stated in the Scriptures. In this place, I shall take notice only of three of those evidences.
1st, Saving faith, is a sure evidence of union with Jesus Christ. Whilst, according to the co- venant of grace, faith is the instrument of vital union with the second Adam ; it is at the same time, an evidence of that union. " He that eat-
1 Psal. xxvi. 4, 5. k Psal. i. ls 3, 4.
ESTABLISHED COMFORT. 391
eth my flesh," saith the Lord Jesus, " and drink- eth my blood, dwelleth in me, and I in him1.'" u Verily, verily, I say unto you, He that believetb on me hath everlasting life m.M <c He that believ- eth, and is baptized, shall be saved ».?' If an ex- ercised Christian, have just and distinct views of the nature of true faith, as declared in the Scrip- tures ; if he clearly understand, what it is to be- lieve Christ, and what it is to believe in him ; and if, at the same time, his actings of faith be direct and lively ; he will, under the witnessing of the Holy Spirit, be less or more conscious of them. He will be enabled to reason thus : " He who be- lieveth on Jesus Christ, dwelleth in him, and hath everlasting life ° :" but I am conscious that I be- lieve on him : therefore I dwell in him, and have the beginnings of eternal life. Whosoever belie v- eth on the Lord Jesus, is united to him, and " shall be saved p :" but I believe on him : there- fore I am united to him, and I shall be saved. And in order to be satisfied, that his actings of faith, are unfeigned, or not hypocritical q ; let him, in dependance on the enlightening influences of the Spirit of truth, attend carefully to the distinctions, marked in the sacred Volume, between a true, and a counterfeit faith. There he shall find that, if a man, convinced of his sin and misery, believe the record of God, with application to himself, and with cordial approbation of the whole plan of re- demption by Jesus Christ ; that, if he trust in Jesus for salvation, not upon the ground of pre-
1 John vi. 56. m John vi. 47. n Mark xvi. lo\
° John vi. 46, 47- p Acts xvi. 31. 9 1 Tim. i. 5,
S92 DIRECTIONS FOR ATTAINING
vious qualifications in himself, but solely upon the warrant afforded by the gospel-offer, call, and com- mandment to believe on the name of Jesus Christ r ; that, if he rely, not like the hypocrite, partly on his own performances, and partly on the righteous- ness of Christ, but on the righteousness of Christ only, for all his title to eternal life ■ ; that, if he trust in the Saviour, not for salvation in sin, or to sin, as the hypocrite does, but for salvations/row all iniquity, and especially from the sin that easily besets him, or in other words, for the whole of sal- vation1; that, if he trust for that salvation only, which is wholly of sovereign grace, and in which, the glory of redeeming grace, is most illustriously displayed u ; and that, if his faith work by love, and purify the heart : — there he shall find, I say, that, if a man exercise this faith, and be conscious that he exercises it, he may consider it as a good evidence, that he is united to Christ, and interest- ed in his righteousness and salvation. That is ** the faith of God's elect." It is " a believing with the heart unto righteousness w ;" " a trust- ing in the Lord with all the heart x ;" and, there- fore, when the Holy Comforter shineth upon it, as his own work in the soul, it cannot fail to be a comfortable evidence to the Christian, that he is in a state of grace.
2d, Unfeigned love to God, and to the saints, is also a sure evidence of union and communion
r John iii. 27 and iv. 10. 8 Rom. ix. 31, 32.
Philip, iii. 9- l 2 Sam. xxiii. 5. Lam. iii. 26.
2 Tim. iv. 18. * Acts xv. 11. w Rom. x. 10.
* Prov. iii. 5.
ESTABLISHED COMFORT. 393 with Christ. " He that loveth me" saith the Lord Jesus, " shall be loved of my Father, and 1 will love him, and will manifest myself to him f" <s If any man love God, the same is known of him2." " He that dwelleth in love, dwelleth in God, and God in him a." " Every one that lov- eth, is born of God, and knoweth Godb." If, then, a man love Christ and God in him, for his infinite loveliness in himself, as well as for his redeeming love to him ; if he love all of God, all his perfections, and especially his holiness, all his purposes and providential dispensations, all his pre- cepts, promises, and ordinances, and that, chiefly because they are holy ; if he love God supremely, setting Him upon the throne in his affections ; and if he lament sincerely, that he does not love him more : such love, is a good evidence to him, that he is " an heir of God, and a joint heir with Christ" A pious mother dearly loves her sucking child ; but she never complains, that she loves it too little: whereas, she often laments, that she loves the Lord Jesus too little, and often fears, that she loves her infant more, or at least as much, as she loves Him. But these complaints and fears are proofs, that her affection to her Saviour, is greater, than it is. to her child. They shew, that she sees much more reason to love and admire Him, than to love the most amiable of creatures ; and, that she wishes to esteem Him, and to delight in him, more than in any creature. The more a saint feels, and bitterly bewails, the coldness of his
y John xiv. 21. * 1 Cor. viii. 3.
a 1 John iv. 16. b 1 John iv. 7.
R2
394 DIRECTIONS FOR ATTAINING
affection, or the sinful deficiency of his love to his God and Saviour; the more evidence has he, of the sincerity of his love to him. The hypocrite pretends to love the Lord, but he never loathes him- self in his own sight, for loving him too little ; for he thinks that he loves him a great deal, and is even proud of the greatness of his love to him. Whereas the sincere believer, knowing that it is a sinful, an abominable defect, not to love Him, even in a 'perfect degree ; loathes himself often in secret, for the criminal imperfection of his love to him. ?
Unfeigned love to the brethren^ flowing from su- preme love to God, is likewise a sure evidence of union and communion with Christ. " By this shall all men know that ye are my disciples, if ye have love one to another <*." " We know that we have passed from death unto life, because we love the brethren d." " My little children, let us not love in word, neither in tongue, but in deed and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him c." " If we love one another, God dwelleth in us, and his love is perfected in us f." If, then, a man be conscious that, whilst he loves all others, as crea- tures of God, with a love of benevolence^ he loves all the saints, with a love of complacence ; that, he regards all, with cordial esteem and affection, to what denomination soever they belong, who appear to be saints of the Most High ; that, he is pleased
c John xiii,^5. d 1 John iii. 14.
e 1 John iii. 18, 19- f 1 John iv. 12.
ESTABLISHED COMFORT. 395
with them, and delighted in their company, not so much because they are generous, or kind, or serviceable to him, as because they are holy and devout ; that, he loves them, not so much for their upright, peaceable, and courteous demeanour, or for their charity, fidelity, and usefulness in society, as for the truth's sake which dwelleth in them, and for the holy image of the Son of God, which shines forth in their conversation ; and that, he regards them, in proportion to the degrees of holi- ness which appear in them, with such affectionate kindness and tenderness, as to be always careful, not to hurt, nor neglect, nor offend them : if, I say, he be conscious that he thus loves the saints, he may consider such love of them, as a comfortable evidence, that he himself is one of their number. He may for his comfort, conclude that, his love of the image of Christ in others, is a valid proof of the grace and image of Christ in himself. For, as no saint can love a sinner as a sinner g ; so no hypo- crite or sinner, can love a saint, as a saint, how much soever, he may regard him with affection on other accounts.
3d, The practice of universal holiness, or obedi- ence of heart and life, to all the commandments of the mwal law as a rule of life, is likewise, a sure evi- dence of a man's union and communion with Christ. " He that hath my commandments, and heepeth them," saith the Lord Jesus, " he it is that loveth me h." " Therefore, whosoever heareth these say- ings of mine, and doth them, I will liken him unto
g Psal. cxxxix. 21, 22. h John xiv. 21.
396 DIRECTIONS FOR ATTAINING
a wise man who built his house upon a rock1." And the apostle John : " Hereby we do know that we know him, if we keep his commandments." " Whoso keepeth his word, in him, verily, is the love of God perfected : hereby know we that we are in him k." " He that keepeth his command- ments, dwetteth in him, and he in him K™ The be- haviour, or practice of every man, who is vitally united to the holy Jesus, is universally conformed to the law as a rule of duty. Such a holy practice, is the grand business of his life ; the business in which, he is chiefly engaged, and which, he pur- sues with more earnestness and diligence, than he does, any other. His understanding is divinely enlightened, to see the transcendent beauty of ho- liness, his will is renewed, to choose holiness, and his affections are sanctified, to love, desire, and de- light in it. He is also constrained by the love, commanded by the law, and enabled by the Spirit, of Christ, to be " holy in all manner of conversa- tion m." He, therefore, makes the constant prac- tice of universal holiness, his choice, his delight, and in an eminent degree, his employment. Re- lying on the righteousness of Jesus Christ, for all his title to eternal life, trusting in Christ for con- tinual supplies of grace, and aiming in all his per- formances, at the glory of God; he perseveres, through all changes, and under all trials, in the love and practice of universal holiness, to the end of life. He may indeed be left to be guilty, in some degree, of spiritual declension, and may be
* Matth. vii- 24. k 1 John ii. 3, 5.
» 1 John iil 24. m 1 Pet. i. 15.
ESTABLISHED COMPORT. 897 suffered to yield so far to some temptations, as even to fall occasionally into great sins; but, he shall never be permitted so to fall, that it will cease to be his manner, even in the most difficult situations, to perform sincerely, all duties required of him, even the most hard.
Now, when a man is conscious that, relying on the surety-righteousness of Jesus Christ, for all his title to life eternal, that, trusting in Christ, for all promised supplies of sanctifying grace, and be- lieving the love which God hath to him, he is ena- bled, cordially to perform obedience to all the com- mandments of Christ ; when he finds that, he is enabled to yield universal obedience, not, that it may secure him from hell, or entitle him to heaven, not merely, because he is bound to perform it, but because he is constrained by the love of Christ, and, because he wishes and delights, and resolves to do it ; when he is conscious that, he pursues and prac- tises universal holiness, according to the law as a rule, from principles of supreme love to God, and of unfeigned gratitude to Jesus Christ, who fulfilled all righteousness for him, according to the same law as a covenant ; and, when he knows by expe- rience, that he has been enabled, under manifold trials, resolutely to cleave to Christ and his word, and habitually to make the glory of Christ, and of God in Him, the chief end of all his performances : -—he ought to consider this holy obedience, as a sure, a distinguishing evidence, that he is united to the Lord Jesus. Indeed, universal holiness of heart and of life, is the most sure, the most unex- ceptionable, evidence of a personal interest in Christ.
398 DIRECTIONS FOR ATTAINING
It is the sign of signs, the chief of all the signs of grace. No faith, is an evidence of union with Christ, but that which is made perfect by works n. No love, is a sign of it, but that which is perfected in keeping his word °. Holy practice, is the high- est evidence of connection with the holy Jesus ; the great mark of distinction, between the children of God, and the children of the devil p. It is very remarkable, that this evidence is much more insist- ed on in the Scriptures, than any other. " Blessed are the undefiled in the way, who walk in the law of the Lord q." " Then shall I not be ashamed, when I have respect unto all thy commandments r." " If ye love me," saith our Lord, " keep my com- mandments." " If a man love me, he will keep my words. He that loveth me not, keepeth not my sayings s." " Herein is my Father glorified, that ye bear much fruit ; so shall ye be my dis- ciples.1' " Ye are my friends, if ye do whatsoever I command you l." " Little children,''' says the apostle John, " let no man deceive you : he that doth righteousness, is righteous, even as he is righteous. Whosoever doth not righteousness, is not of God u." " This is the love of God, that we keep his commandments w.'' The man, therefore, who is truly conscious that, from principles of faith and love, and for the glory of God, he forsakes with abhorrence, every known sin, and studies to know, and to perform cordially, every commanded duty ; may warrantably assure himself, that he is
n James ii. 22. ° 1 John ii. 5. PI John iii. 10.
i Psal. cxix. 1. r Verse 6. s John xiv. 25, 23, 24.
1 John xv. 8, 14. u 1 John iii. 7, 10. w 1 John v. S.
ESTABLISHED COMFORT. 399
united to Christ, and is in a state of grace. Let the believer, then, endeavour diligently, to attain more and more of this high evidence of grace : so shall he arrive, not only at sensible assurance of his union with Christ, but, at establishment in that as- surance. Indeed, when a man trusts, with cordial and strong confidence, in Christ Jesus for salvation, he trusts that Christ will afford Mm evidences of salvation ; and the consequence will be, that his mind will never be entirely at ease, till he see that he has, at least, the evidences above mentioned. Whatever degree of the assurance of faith, he at- tains, he will in the same degree, be diligent to at- tain, as soon as possible, the assurance of sense, and establishment in this assurance.
And here, I must remind the exercised Chris- tian, that how diligent soever he may be, in the practice of holiness, he cannot attain this holy as- surance, much less establishment in it, but by the testimony of the blessed Spirit, the Comforter. It is the same Holy Spirit, who hath implanted in his heart, all saving graces, that can, by shining upon them, make him M know the things which are freely given to him of Godx." As the sun cannot be seen, but by its own light ; so the graces and fruits of the Spirit, cannot be certainly known, but by the light of the Spirit. The believer cannot be as- sured that the Spirit dwelleth in him, as a sancti- fier, otherwise than by the same blessed Spirit, as a Comforter. " The Spirit itself, or, the same Spi- rit," says the apostle Paul, " beareth witness with
x 1 Cor. ii. 12.
400 DIRECTIONS FOR ATTAINING
our spirits, that we are the children of God*." The same Spirit, that worketh habits of grace, or holy dispositions, in the hearts of believers, doth by shining upon these, by exciting their attention to them, and by enabling them to compare them with the signs of adoption, mentioned in Scripture, concur with their consciences, in witnessing that they are the children of God. In order then, to attain such establishment in sensible assurance, as will introduce establishment in spiritual comfort, the Christian must frequently trust, as well as pray, for the witnessing of the Holy Spirit ; and he should continually take heed, that he do not grieve the Spirit z.
8. Moreover, In order to his being established in pure consolation, the believer must endeavour, with all diligence, to make a right and profitable tise of the holy Sacraments. . These are the seals of the covenant of grace ; for they were instituted, in order to confirm thai holy covenant with true be- lievers * They, accordingly, in the hand of the Holy Comforter, are special means of confirming that everlasting covenant with them ; and they confirm it with them, not by making it firmer in itself, than it is already ; but by confirming their faith of it, and by clearing up, or confirming to them, their personal interest in it, and in all the blessings promised in it.
The believer, then, in order to be established in spiritual comfort, must improve his baptism^ both for confirming his assurance of faith, and for con.
y Kom. viii. 16. l Epli. W. 30. a Dan. ix. 27-
ESTABLISHED COMFORT. 401
firming his assurance of personal interest, in the everlasting covenant. He ought for these purposes, to improve it at all times, but especially when he is called, either to present a child for baptism, or to witness the dispensation of baptism, to the child of another. Seeing baptism, in the room of circumci- sion, is a seal especially " of the righteousness of faith b ;" he should, in witnessing the dispensation of it, renew his cordial application of the spotless righteousness of Jesus Christ, which, in the gospel, " is revealed from faith to faith." Since the water in baptism, represents the cleansing virtue of the blood and the Spirit of Christ c; he ought, when he sees the baptismal water applied to the body, to seize the precious opportunity afforded him, of ap- plying the justifying blood of Christ, to his con- science, for cleansing it from the guilt and pollution, and the sanctifying Spirit of Christ, to his heart, for cleansing it from the power, of sin. And, rely- ing on the righteousness or blood of Jesus, for a complete title to deliverance from the guilt, the power, and the pollution of sin, and trusting in the Lord Jesus himself, for all his salvation ; he should then within himself say, ' As certainly as I have now seen the baptismal water, sprinkled upon the body of that infant, the blood and the Spirit of Christ are mine, not only in offer, but in posses- sion; and while they are mine, to justify, sanctify^ and comfort me, Christ himself is mine, as my Co- venant-head, and God is mine, as my Covenant- God, from henceforth and for ever.' And seeing
b Rom. iv. 11. « Rev. i. 5. Tit. Hi. 5.
402 DIRECTIONS FOR ATTAINING
that the child is, in its baptism, solemnly dedicated to the Lord, he ought further to say, t O Lord, I devote myself, and all that I am, to thee, to be thine wholly, only, and for ever, to be saved by thy grace, and to be employed for thy glory.'
That the exercised Christian, may attain esta- blishment in true consolation, he must likewise im- prove the holy sacrament of the Supper : he must, with increasing diligence, improve it for the confir- mation, both of his assurance of faith, and of his assurance of union and communion with his great Redeemer. When, after due preparation, he hath sat down at the Communion-table, he ought, with suitable affections, not only to remember and medi- tate on, the amazing love of Christ, in serving and suffering for him ; but, upon seeing the sacramen- tal bread given him, to say, ' As certainly as the sacred bread is now given me, with a command to take, and to eat of it, Jesus my gracious, my cruci- fied Redeemer, is now given me in offer ; and the offer, together with the commandment to believe on his name, affords me a warrant to accept of, and to trust in, Him.' And, when he is taking and eating of the bread, he should from his heart say, < O Lord Jesus, I, upon the warrant of thy offer and command, now accept of thee as my only Saviour, and trust with firm confidence, in thee, for all my salvation.' Upon seeing the cup of blessing pre- sented to him, he should not forget to say, ' As certainly as this cup is now given me, with my Re- deemer's express command to drink of it, his right- eousness, and all the promises and blessings of the new testament in his blood, are given me in offer ;
ESTABLISHED COMFORT. 408 and the offer, together with the commandment to believe on his name, affords me a full right to re- ceive and rely on them.' And, when he is taking and drinking of the cup, he ought to say, e O my adorable Redeemer, I now, upon the warrant of thy free offer, and authoritative command, accept of thy consummate righteousness, and rely upon it only, for all my title to the inestimable blessings, promised and bequeathed in the new testament, ra- tified by thy death ; and believing that thy righte- ousness, and all the benefits merited by it, are given me in offer, I upon the warrant of thy au- thentic offer and command, trust cordially, that thou givest them to me also in possession? Ap- propriating, and feeding thus upon, the body and blood of the incarnate Redeemer, the believer's faith is confirmed, and all his other graces are pro- portionably strengthened ; for it is unto him, ac- cording to his faith .
Moreover, conscious that his heart is accepting, and trusting in, the Lord Jesus, for all the bless- ings bequeathed in his testament ; the believer ought, upon hearing these cheering words, " This is my body broken for you? and " This cup is the new testament in my blood, which is shed Jbr you d," to assure himself, that Christ with his righteousness and salvation, is his, not only in offer, but in possession. And he should regard the bread and the cup, now given him, as visible tokens and pledges, of his union and communion with his dear Redeemer, and, of his personal interest in all the
d Luke xxii. 20.
404 DIRECTIONS FOR ATTAINING
promises and blessings of the new covenant ; or, in other words, having, in the exercise of trusting in Jesus Christ, for salvation to himself in particular, received the bread and the cup, he ought to con- sider them as visible signs and pledges, that the body of Christ was broken for him, and that the blood of Christ was shed^or him. And if, through infirmity, he, when sitting at the Table of the Lord, forget this, or any other part of the exercise of communicating, let him not be discouraged ; but let him attend to it, after he rises from the Table, and when he sees others communicating. Thus, by the blessing of Christ, he shall find this holy ordinance to be, not only an instrument of convey- ing more grace to him ; but a seal and a pledge, to confirm, both his assurance of faith, and his as- surance of interest in Christ and the covenant of grace. And in proportion as these are confirmed, his holy tranquillity of mind, is established, and his cordial resolution of heart, to devote himself wholly to the service and glory of Christ, is strengthened. 9. Lastly, If the believer would attain establish- ed consolation, he should endeavour diligently, ac- cording to the opportunities afforded him, to pro- mote the extension, and establishment, of the Re- deemer's spiritual kingdom. This is a sure mean of his arriving at solid, and durable comfort " Pray for the peace of Jerusalem : they shall prosper that love thee e." " Let them shout for joy and be glad, that favour my righteous cause ; yea, let them say continually, Let the Lord be
* Psal. cxxii. 6.
ESTABLISHED COMFORT. 405
magnified, who hath pleasure in the prosperity of his servant f." " I will make thee an eternal ex- cellency, a joy of many generations s." " Rejoice ye with Jerusalem, and be glad with her, all ye that love her : rejoice for joy with her, all ye that mourn for her ; that ye may suck, and be satisfied with the breasts of her consolations ; that ye may milk out, and be delighted with the abundance of her glory *.? When the apostle Paul, had review- ed the success of his ministrations among the Corin- thians, he addressed them thus ; " Great is my glorying of you : I am filled with comfort, I am exceeding joyful in all our tribulation1.'" The constant and earnest endeavours of the saints, to promote and extend, according to the law of Christ's kingdom, the interests of his Church mili- tant, do not indeed entitle them to stable comfort ; but they are usually connected with it. The glo- rious King of Zion hath decreed, that they who, by his grace, are habitually disposed to contribute, by their prayers, their labours, and their substance, to promote so great and so glorious a design ; shall, even in this valley of tears, participate with him of that ineffable joy, wherewith he always rejoiceth over his church k. If a Christian, instead of being of a liberal and a public spirit, is contracted in his views, and concerned mainly, for his own welfare, and that of a particular party ; he is not qualified for strong and durable consolation. Established comfort, like fame, will elude the grasp of him, who pursues it merely or chiefly, for himself, and
f Psal. xxxv. 27. * Isa. lx. 15. h Isa. lxvi. 10, 11. 1 2 Cor. vii. 4. * Zeph. iii. 17.
406 REFLECTIONS.
for its own sake. One reason, perhaps, why some believers at this day, have little spiritual and lasting comfort, is, that in comparison of it, they care little for any thing else. If they were more employed in seeking the glory of Christ, the success of his blessed gospel, and the extension of his spiritual kingdom, both at home and abroad, than in seeking ease and comfort for themselves ; they should find that, holy and lasting consolation would come, as it were, of its own accord, and flow freely into their souls. Were they to " seek first, the kingdom of God, and his righteousness," they should experi- ence, more frequently, and in a higher degree, that righteousness, peace, and joy in the Holy Ghost, of which, his kingdom consisteth !.
From what has been here advanced, the follow- ing reflections are obvious :
If any of my readers be destitute of true reli- gion and spiritual consolation, he may hence see that, he is yet an entire stranger to true happiness. It is impossible for a man to be happy, if his soul be miserable ; but the soul of a sinner cannot but be miserable, so long as he continues destitute of evangelical holiness, and of pure consolation. The greatest variety, and the highest degree of sinful pleasures, leave the soul as miserable as they found it ; but the lowest degree of holy comfort, renders it happy. Be persuaded, then, O unregenerate man, that, so long as thou continuest under the guilt and dominion of sin, " thou art wretched, and
1 Rom. xiv. 17.
7
REFLECTIONS. 407
miserable, and poor, and blind, and naked." Thou art a sinner against the infinitely holy and righte- ous Jehovah ; a sinner in Adam ; a sinner by na- ture and by practice. Thy transgressions are in- numerable, for thou hast been a transgressor from the womb. And as the smallest sin, that ever thou hast committed, deserves the infinite wrath of the great and terrible God ; thou art at this mo- ment, under the tremendous curse of his violated law : thou art " condemned already, and the wrath of God abideth on thee.''1 Death is already on its way to thee, and perhaps is so near, that thou hast not a day, or even an hour to live. If it should surprise thee in thy present state, the condemning sentence of the broken law, must be executed upon thee, without intermission and without end. The faithfulness, as well as the holiness and justice of that God, whose eternal indignation thou hast de- served, renders it necessary, if thou die under the guilt but of a single sin, that the dreadful curse be eternally executed upon thee. Ah ! if thou die impenitent, and without union with the great Re- deemer, thou must " go away into everlasting punishment :" thou must be punished with endless torment, " with everlasting destruction," with " the vengeance of eternal fire ;" punished in " the lake which burnetii with fire and brimstone," till that Divine justice, which thou hast insulted, be fully satisfied, and till that terrible wrath, which thou hast incensed, be to the uttermost endured. Oh, how inexpressibly miserable, must thou at length be, if thou shalt be condemned to sink, through all eternity, in the bottomless abyss of in-
408 REFLECTIONS.
finite wrath ! How can thy heart endure, or thy hands be strong, in the days that God almighty will thus deal with thee ? How shalt thou be able " to dwell with the devouring fire, to dwell with everlasting burnings ?" The day is coming, when, if thou die in thy sins, the omniscient Judge of quick and dead, will say to thee, " Depart from me, thou cursed, into everlasting fire, prepared for the devil and his angels." Thou now takest plea- sure in committing some secret, some darling sin ; and this is a sure evidence, that thou art an entire stranger to Christ, and to holy consolation from him. Now, thou lovest and enjoyest the pleasures of sin; but hereafter, if sovereign mercy prevent it not, thou shalt feel the pains of it. It " will bite like a serpent, and sting like an adder." The gnawing worm will never die ; the consuming fire will never be quenched. Thou art now surround- ed by a multiplicity of objects, with which, thou gratifiest thy depraved desires ; but, in the place of torment, while these desires will continue, and even increase, thou shalt have no opportunities of gratifying them. Now, thou art so desirous of the delights of sense and of sin, that thou continuest to reject the compassionate Saviour, and that ever- lasting consolation, which is enjoyed in him, for fear that thou lose those base and sordid delights. But yet a very little while, and these pleasures shall not only be irretrievably lost, but shall be fol- lowed by the dismal sorrows of eternal death, and be expiated with everlasting pain. For thus it is written, " The wicked shall be turned into hell." " Upon the wicked he shall rain snares, lire and 1
REFLECTIONS. 409
brimstone, and an horrible tempest : this shall be the portion of their cup." " God will render to every man according to his deeds : — To them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tri- bulation and anguish, upon every soul of man that doeth evil." Ah ! secure sinner, " Eternal destruc- tion is ready at thy side/' " God is angry with thee every day," and to him vengeance belongeth. His sword is drawn ; his bow is bent ; and his ar- rows are set to destroy thee. — But why, O why wilt thou die ? Why wilt thou continue a moment longer, to prefer sin which is infinitely detestable, before holiness which is infinitely amiable; and the base pleasures of sin, before the exalted, the ennobling, the everlasting, joys of God's salvation ? The God of all grace and consolation, now offer- eth Jesus Christ, with his righteousness and salva- tion, to thee a lost sinner of mankind. He offers him wholly and freely, presently and particularly. Jesus the faithful and true witness, saith, " God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." " My Father giveth you the true bread from heaven." '" Him that cometh to me, I will in no wise cast out." And the apostle John, " This is the record, that God hath given to us eternal life ; and this life is in his Son." The compassionate Saviour, with in- finite earnestness and tenderness, invites and en- treats all, even the chief of sinners, to accept of the gracious offer. He now saith to thee, " Come, eat of my bread, and drink of the wine," the Wine s
410 REFLECTIONS,
of spiritual consolation, " which I have mingled : forsake the foolish and live." " Come, yea, come, buy wine and milk without money, and without price." " Whosoever will, let him take the water of life freely." Sinner, " now is the accepted time ; now is the day of salvation.1' O comply now with the gracious, the endearing invitation ; and look- ing to Jesus for the Spirit of faith, comply, because it is thy first, thy principal duty, without which, no other duty can be so performed as to please God. I beseech thee, to accept the authentic offer of a gracious Saviour, and of a free salvation. I ear- nestly entreat thee, by all the transcendent glory, and incomparable excellence of the only begotten of the Father, by all his saving offices and endear- ing relations, by all his service and suffering for thy redemption, by all his love and tears and blood, by all the exquisite torments of his body, and all the doleful anguish of his soul, by his glorious triumphs and unbounded fulness, by his mercies and judgments, by all the ordinances of his grace and all the necessities of thy soul, by all the con- solations of the blessed gospel, and all the terrors of the fiery law, by all the ineffable joys of heaven and all the direful torments of hell, — to believe with application to thyself, the record of God con- cerning his Son. Whether thou hast hitherto been a profligate sinner, or a formal hypocrite, come noiv to Christ. Come, because thou art war- ranted by the unlimited offers and calls of the gos- pel, and because thou art peremptorily commanded in the law, and trust in him for all his salvation. The moment that, thou beginnest to trust cordial-
REFLECTIONS. 411
ly in him for salvation, not only from the guilt, but from the love, the dominion, and the practice of all sin ; thou wilt pass from death to life, from sin to holiness, and from a slavish fear of endless punish- ment, to a reviving hope of eternal life. Forsake without delay, those sordid pleasures of sin, which the sinner shall soon lose, and by faith receive that holy consolation, which every true believer will eternally enjoy.
Ought sincere believers to endeavour, with all diligence, to attain establishment in the assurance of faith, as a primary mean of attaining established comfort ? It follows, that every believer should constantly strive to attain a strong Jaith. With- out a strong and a lively faith, the Christian may have comfort, but he cannot have settled comfort ; he cannot be habitually cheerful ; he cannot " re- joice evermore;" he cannot cleave resolutely to the promise, when providence without, or sense within, seems to contradict the promise. It is on- ly by a strong faith, that the believer can live, as a child in the family lives, — without anxious care or fear m. As often as Christ removes the burden of contracted guilt, from the conscience, the weak believer lays it on again, and then sinks under it ; but the strong believer takes the Saviour at his word, and relies with firm confidence on Him, for pardon and eternal life. Thus, being strong in faith, he glorifies God, and God, according to his faith, comforteth him. If his heavenly Father do at any time, frown upon him and smite him ;
m Dan. iii. 16, 17. Psal. xxiii. 4, 6.
412 REFLECTIONS.
he believes His love, rather than his own feelino-.
o
Weak faith says, e The Lord Jesus can save me if he will ;' but strong faith says, « He both can and will save me.1 The strong believer lives, not so much upon the comforts of God, as upon " the God of all comfort." He draws his consolation from the higher springs, even while the waters of the lower springs, are running. And were all his earthly comforts to fail him, he knows that he hath still one comfort, which is of infinitely more value than them all :— " This God is my God for ever and ever"." He trusts firmly, for all necessary consolation, in his God and Saviour who change not ; and therefore, no outward changes which befall, can effect any considerable change in his spirit. He knows that he cannot be poor, so long as his Covenant-God is rich ; for all the riches of God are his. O believer, strive diligently to at- tain a strong, a vigorous, and an operative faith. Watch, and resist, the very first appearances of declension in the life of faith. Hold fast the truth, in opposition to errors of every kind. Hold it fast, in thy understanding and judgment, in thy will and affections, and in thy confession and whole conversation. " Hold fast the faithful word, as thou hast been taught p.11 Keep the truth, and the truth will keep thee comfortable and happy. Seek for an established judgment, and a firm faith, in all the truths of the glorious gospel.
Should the Christian, in order to arrive at stable comfort, endeavour to be " rooted and grounded
a Psal. xlviii. 14. ° Tit. i. Q.
REFLECTIONS. 413
in love?" Then, he must study, in the faith of God's redeeming love to him, so to love God in Christ, as to be at all times pleased with Him. In proportion as he loves his God and Father, he will be pleased with him, with all his perfections, and with all his will : and if he be always pleased or delighted with God, he will in the same propor- tion, be always comfortable, always delighted in his own soul. To be constantly pleased with God in Christ, and with all the will of God, is, indeed, a difficult and high attainment ; but the believer cannot otherwise, become so rooted and grounded in love to him, as to attain settled consolation. To love God supremely, and to be so pleased with him, as to be constantly disposed, in all things, to please him, are in effect the same. If, then, a good man would attain established consolation, he must, by grace, become firmly fixed in a holy and habitual endeavour, always to be pleased with God, and always to please him. One happy consequence would be, that trusting and praying, only for such things as are agreeable to the holy will of God, he could not be disappointed ; and another would be, that loving the providential will of the Lord, he would frequently observe providence, and would perceive such traces of love to him, in providential dispensations, as would greatly establish him in spiritual consolation.
Whilst unfeigned love to the brethren is, as has been remarked above, an evidence of union and communion with Christ ; it appears at the same time, to be an instituted mean of establishment in spiritual comfort. By the exercise of sincere love
414 REFLECTIONS.
to the brethren, a holy man enjoys communion with them ; which heightens his enjoyment of com- munion with Christ. The more he loves them, the more is he disposed, to " cover a multitude of sins in them p," and to " think no evil of them *.** It is want of love to the saints, that usually dis- poses a man, so to quarrel and contend with them, as to mar his own comfort in fellowship with them. Hence, the apostle Paul exhorted the believers at Corinth, to " be of one mind," and to " live in peace," in order that they might be of good com- fort1. He urged brotherly love and unanimity, upon those at Philippi, by an argument drawn from the comfort of love 8. The more a believer loves the brethren, the more pleasure does he take in them ; and the more pleasure he takes in them, and in their company, the more pleasant will he be to them ; and the more disposed will he be, to " be of one accord, of one mind with them," and t; in lowliness of mind, to esteem them better than himself." His love of them, and his delight in their company, will render him very unwilling to deprive himself of the comfort of their society, by differing without necessity, in opinion from them. The diversity of opinions in religion, among Chris- tians at this day, and the divisions which ensue, are, I believe, as much owing to the want of per- fect love to the brethren, as of perfect knowledge.
Ought the believer to be always firm in his re- solution, to avoid such company, as appears to have a tendency to draw him into sin ? then, he
p 1 Pet. iv. 8. i 1 Cor. xiii. 5.
r 2 Cor. xiii. 11. 9 Philip, ii. 1—3.
REFLECTIONS. 415
must learn never to feel uncomfortable, far less to murmur, when men of the world, appear not to esteem him. The exercised Christian is always a fool in the account of worldly men ; and he will not a little, mar his own comfort, if he look for respect from them. He ought never to expect, that they will esteem him as a holy man, so long as they do not regard holiness itself. Indeed, it would discover both ignorance and pride in him, to murmur when they slight him. He is unknown to worldly and wicked men ; and therefore he should not for a moment, be uneasy, if he find himself disregarded by them. Nay, if he would attain establishment in heavenly consolation, he must not suffer himself to be in the least, disquiet- ed ; though he should find that, even some of the saints themselves, appear to disregard him. He should remember, that even the holiest of men, can in no higher degree be attentive to him, than the Lord is pleased at the time, to make them.
Is establishment in humility of mind, requisite to a saint's establishment in pure and spiritual com- fort ? the believer may hence learn that, the more deep and abiding, his sense of weakness is, the stronger he is. The strongest believer has, in one sense, no more strength inherent in himself, than the weakest. He is as incapable of resisting mo- tions of sin, and of performing spiritual obedience, by his own strength, as he was, when he first began to know the Lord. In another sense, however, he is more strong, and more firmly settled in holy tranquillity of soul ; because he has a more deep and feeling sense of his own weakness, and un-
416 REFLECTIONS.
worthiness, and a more constant dependance on Christ, for continued supplies of grace. Thus he is strong, not in himself, but " in the Lord, and in the power of His might :" and the stronger he is, " in the grace that is in Christ Jesus," the stronger will his consolation be.
It is also evident from what has been said, that, as the peace which believers have in Christ, doth not exempt them from outward affliction in the world : so they ought to take heed, that outward affliction do at no time, deprive them of, or even lessen, their inward peace and consolation in Him. Outward and even inward trouble, are dispensed to saints, in order not to destroy, but to increase and establish, their holy tranquillity and joy in the Lord Jesus K Afflictions are sent, that they may be means of preparing them, for deriving increas- ing degrees of spiritual and strong consolation, from his fulness. When the sufferings of Christ, or any calamities whatever, abound in them ; it is not, in order that their consolation may diminish, but that it may abound by Christ u. If afflictions are dispensed, it is, to take smaller comforts out of the way, or to make them cease to be any longer, comforts, in order to make room for greater. Be- lievers, therefore, when they are under affliction of any kind, should never suffer their grief, or their fear, to hinder them for a moment, from trusting and rejoicing in Christ Jesus, who is a brother born for adversity. On the contrary, while they are under trouble, as well as after they are deliver- ed from it, they ought to fall in so entirely, with * John xvi. 33. u 2 Cor. i. 5.
REFLECTIONS. 417
the gracious design of God in dispensing it, as re- solutely to endeavour to confide, and to rejoice, in the great Redeemer. Thus, " their hearts will be fixed, trusting in the Lord ;" and they will enjoy a peaceful and a stable tranquillity, in the midst of a changing and a troublesome world. Thus, de- siring above all things, and trusting, that the in- finitely sovereign, wise, and holy will of God, may be accomplished in them ; they will rejoice in the cheering thought that, in subservience to the glory of Christ in their salvation, " all things work to- gether for good to themw." Afflicted believer, thy grief, arising from what thou feelest, either of the plague of thy heart, or of the pressure of thy calamity, should never be suffered to rob thee of the comfort and joy, which the blessed gospel designs for thee, in what is there recorded of the person, righteousness, and fulness, of the glorious Redeemer. O trust Him, delight in him, wait for him, and all shall be well. Consider that, to thee, he takes the curse out of every affliction, and turns it into a real blessing. Give up therefore all thy concerns, into the hands of thy faithful Redeemer; and trust that, by his infinite love, and his mani- fold wisdom, he will conduct them all for thy good. Judge not of the love of God, by providences, but by promises. As no temporal comfort is good enough, to be an evidence of his love to thee ; so no temporal calamity is afflictive enough, to be a sign of his hatred of thee.
Has a believer attained established consolation,
w Rom. viii. 28.
418 REFLECTIONS,
and would he continue to enjoy it ? then let him take heed, that he do not look intensely and exces- sively upon his evidences of grace. No sooner does a good man, arrive at some degree of settled com- fort, than Satan, if permitted, will tempt him to look with great intenseness, upon his evidences for heaven. That enemy of his holy comfort, will of- ten suggest to him, That he cannot be sure enough, that he is not deceiving himself; in order that, by occupying him continually, with laying the foun- dation and trying it, he may keep him from dili- gence, in the exercise of grace and performance of duty. Were the believer to be as diligent, in u exer- cising himself, to have always a conscience void of offence toward God, and toward men x," as in try- ing his evidences ; he would advance more speedily than he does, in the assurance of sense. It is, in- deed, the duty of Christians, often to examine their state and their frame, and to see that they are not deceiving themselves ; but, not to be doing it only and incessantly ; not to be occupying themselves with that, when they are called to faith and love, to patience and holy activity for God. Were those of the saints, who are favoured with comfortable discoveries of their evidences of inherent holiness, to take frequent occasion from those evidences, to think of Christ, and to set their hearts the more, on his consummate righteousness, as the only ground of their title to holiness and comfort ; they would thereby, attain more assurance of their per- sonal interest in him, and more establishment in
x Acts xxiv. 16.
REFLECTIONS. 419
pure consolation. When the apostle Paul was as- sured, that Christ already lived in him, he took occasion from that, to live the more by faith on the righteousness and fulness of Christ. " I live,'" says he; " yet not I, but Christ liveth in me : and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me V At the very time in which, the same Apostle had his eye fixed, upon his having the excellent knowledge of Christ Jesus ; he had his heart taken up with the righteousness of Christ8. If the believer, then, would maintain solid and stable comfort, let him think more of the Lord Jesus, and delight more in Him, and in his righte- ousness and fulness, than in his own evidences of grace. To pore upon his inherent holiness, more than upon his imputed righteousness, would soon interrupt and lessen his tranquillity of mind. Evi- dences are, indeed, delightful to an exercised Chris- tian ; but Christ ought to be far more delightful to him.
Such of the saints, as are favoured with strong and stable consolation, may hence learn, to ex- press their gratitude for this inestimable blessing, by the frequent exercise of holy joy. They should abound much, in the lively exercise of joy and praise. When their souls are satisfied as with mar- row and fatness, their mouths ought daily to praise the Lord with joyful lips. Their " lips should greatly rejoice, when they sing unto him, and their souls, which he hath redeemed." Every stream of
y Gal. ii. 20. * Philip, iii. 8, 9.
420 REFLECTIONS.
Divine consolation, which flows in, ought to lead them up to the uncreated fountain of joy, and to excite them to the exercise of rejoicing always in the Lord. They should place their happiness and their delight, more in that which is in Christ, and in the promise, than in any thing which they find in themselves. Rejoice, O believer, in the Lord Jesus. Make Him the consolation of thy soul. Try how much of Christ, may be enjoyed by thee upon earth, to prepare thee for the full, and endless enjoyment of him in heaven. Let it be thy con- tinual study, to enjoy as much of heaven upon earth, as possible. To be in Christ, and to rejoice in Him, are heaven below ; and to be with Him, to behold his glory, is heaven above. Trusting in thy gracious Redeemer, who " rejoiceth over thee to do thee good ;" ask thyself, every morning, — 6 What have I to expect from my dear Redeemer, this day, to afford me joy P1 This question will, under the consoling influences of the holy Comfort- er, tend to make thee cheerful and thankful, at the commencement of the day. How exhilarating will it be to thy soul, when thou canst answer ; — ' My gracious Redeemer will to-day, according to his promise, be with me, to strengthen, to help, and to uphold me; to work in me by his holy Spirit, both to will and to do, of his good pleasure ; to fulfil in me, all the good pleasure of his goodness, and the work of faith with power; to guide me continually with his counsel ; and to grant me all the inward and outward comforts, which he sees I need. He will this day, afford me communion with himself, in his grace, in his word, and in his
REFLECTIONS. 421
providence. Perhaps he will cheer my soul, even with the sweetness of sensible communion, and of ineffable joy. He will at least, this day, bring me nearer than formerly, to the perfection of holiness, to the end of my faith, even the complete salvation of my soul."' Rejoice then, O believer, every day, and all the day : Rejoice in hope. " Hold fast the confidence, and the rejoicing of the hope, firm unto the end a ;" and let thy whole life, be a con- tinued expression of grateful praise to the Lord Jesus, for all that he hath done, is doing, and will do, for thy soul.
Finally, Are some of the heirs of salvation fa- voured, in a good degree, with settled comfort ? let them take occasion from it, to meditate frequently ', on that fulness of inexpressible and endless joy, into which they are soon to enter. O ! the inef- fable, the rapturous joy, into which they shall en- ter, when, in the light of glory, they shall see Je- hovah and the Lamb, and become perfect in holi- ness ! Believer, the greatest consolation, which thou hast enjoyed, or which thou canst enjoy here, is but a small drop, in comparison of that boundless ocean of eternal joy, which will overflow thy soul, in the pure regions of eternal day. O what inex- pressible, what transporting bliss, is prepared for thee ! What a weight, what an eternal weight, what an exceedingly exceeding, and eternal weight of glory, is, by redeeming grace, secured for thee ! Doth not thy heart long ardently for this ? Doth it not rejoice, and even exult, in the cheering pros-
a Heb. iii. 6.
422 REFLECTIONS,
pect of endless felicity, of inconceivable joy ? Doth it not look beyond all transitory shadows, " for that blessed hope, and the glorious appearing of the great God, even our Saviour Jesus Christ ?" O " set thy affection on things above, where Christ sitteth at the right hand of God," amidst all the splendours of his exalted state, and all those flam- ing ministers who surround his throne. By fre- quent meditation on that glorious rest, " which re- maineth for the people of God," thou now enterest into rest *> ; thou enjoy est more and more of holy tranquillity, of heavenly consolation. To rejoice in hope of the glory of God, is to experience the sweetest and purest joy; joy, which shall enable thee, to rise superior to the inordinate love of life, and to the disquieting fear of death. Consider thy death, as that by which, thou wilt not depart out of life, but rather into life ; and expect from the hands of thy faithful Redeemer, such living com- forts, in thy dying moments, as will raise thee above the terror of death, and cause thee to triumph over the darkness of the grave. Though a be- liever may have fears and conflicts of soul, when he is in the near prospect of death ; yet commonly these are all over, before the solemn moment of death comes. His spiritual enemies, are usually made to be still as a stone, whilst he is passing through the river of death c. Jesus our great High Priest, hath dipped his feet in those waters. The stream therefore is divided to thee, who art by faith united to him. The channel is dry. Thou
b Heb. iv. 3. e Prov. xir. 32.
REFLECTIONS. 423
mayest discern the footsteps of thy almighty Re- deemer, in the bottom, and endless felicity on the other side. Having already tasted the sweetness of pure consolation, thou shouldst long, with ar- dent and increasing desire, for " the marriage sup- per of the Lamb.1' He hath by ten thousand thou- sand instances of kindness, so endeared himself to thy heart, that thou shouldst not be fully satisfied, until thou have the full enjoyment of his immense and everlasting love ; until thou see him as he is, enjoy the unclouded light of his countenance, and be crowned with the unfading brightness of eternal glory. Let thy present consolation, then, excite thee often to meditate on, and ardently to long for, that consummate felicity which awaits thee, in the pure regions of everlasting light, and love, and joy. For yet a little, a very little while, and thou, " the ransomed of the Lord shalt return, and come to Zion with songs and everlasting joy upon thy head : thou shalt obtain joy and gladness, and sor- row and sighing shall flee away d."
d Isa. xxxv. 10.
THE END.
Oliver & Boyd, Printers.
ERRATA.
In page 66, first line from bottom, for sufferings, read suf- fering. 80, first line from top, for being, read be. 131, second line from bottom, for departeth, read
departed. 137, eighth from bottom,Jbr fool, read feel. 1 18, seventeeth from top, for way, read away.
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