a

and the heart of the contrite ones," that the high and lofty One will revive with holy comfort . 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 z. It is impossible for them who have never felt the uneasiness of a wounded conscience, to value, or to desire, the joy of God's salvation.-The soul, that it may need, and be prepared for, true consolation, must not only be quickened and humbled, but be under some affliction, either felt or apprehended. Comfort, according to an apostolical direction, is to be administered to "the feeble-minded a;" to such as are ready to stagger under the cross, and to be overset by the temptations of Satan 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 bellever 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, 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 refresh a rock. Accordingly, Christ seldom communicates sensible comfort to the saints, but when they are either in inward or outward trouble.

Isa. lvii. 15. z Lam. i. 16.

* 1 Thess v. 14.

It is by their being troubled, that they become disconsolate, 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. It may be proper here to remark that, as Divine comfort is the opposite of trouble, so it must be more powerful 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, o 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 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." The peace, with which the God of hope filleth the hearts of the saints, is peace in believing. It arises also

b Hos. ii. 14.

6

Luther says, that 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 consolation, but it is in calamity.' Augustine likewise observes, that 'the Christian's life runs on between these two; our crosses and God's comforts.'

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 . 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 1. 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, founded 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 uneasiness. Now, this peaceful serenity of soul, is the first degree of spiritual comfort. When the Lord Jesus would comfort his disconsolate disciples, he said, "These things I have spoken to you, that in me ye might have peace."

Joy is a higher degree of holy consolation. Spiritual 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

f Heb. ix. 14 i Prov. i. 33.

8 Heb. x. 22. * John xvi. 33.

h

1 Tim. i. 5. 1 Rom. xv. 13,

all joy and peace in believing1" and the apostle Peter said to the Christians of the dispersion, “Believing, ye rejoice." 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 graciously condescends to administer that reviving cordial, it elevates and enlarges the fainting soul. Arising, as it does, from the begun enjoyment, and from the hope of the full and endless enjoyment of God in Christ, it strengthens, and so comforts the drooping heart. "The joy of the Lord," saith Nehemiah, "is your strength "." Peace is negative; joy is positive comfort: the former is as the calming of the storm; the latter, as the breaking out of the sun that is a mitigation of trouble; this, a sense of positive enjoyment. When a condemned criminal knows that he is pardoned, he has peace; but when he is besides advanced to preferment, he has joy.

Triumph is the highest degree of consolation. The saints triumph, when they so greatly rejoice, 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 re-joice, 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"." • 2 Cor. ii. 14.

1.Pet, i. 8.

a Neh. viii. 10.

A lofty description of this their triumph, he giveth 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, wher, in his pursuit of more communion with Christ, and conformity to him, he is enabled to vanquish great opposition. In some happy moments of his life, his joy, like a river swelled by impetuous 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 glorious 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 under him: the greatest calamities cannot daunt him. He sets Christ, and God in Christ, against all enemies 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." It is remarkable, that these three degrees of spiritual comfort are, by our apostle, mentioned in a single passage: "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 covenant 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 Rom. v. 1-3,

P 1 Pet. i. 8.

Ps. xxxiv. 2.