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tian. If a holy man appear at any time to be sad, it is not because he is religious, but because he is not more religious. The more holiness, he attains, 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. "Ai stranger doth not intermeddle with his joy 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 rasher 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 be cause he has felt on some occasions, natural and sensible consolation. Natural, outward, and sensible consolation 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 inward and holy, and is effected by the Holy Spirit the Comforter, dwelling in the soul. Spiritual consolation is sometimes sensible, as well as that which is natural; or rather, the former might (as it sometimes is) be styled, sensible consolation, and the latter, sensitive delight. Spiritual comfort, delights chiefly the rational and inward faculties of the soul; natural comfort, pleases only the outward and sensitive faculties of it, namely, the imagination, the natural spirits, and even the external senses. The former, is wrought in the heart, by the Holy Spirit, 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 measure, 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 comfort, is the opposite of trouble of mind on spiritual accounts; natural comfort, is the opposite of melancholy, 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 Zion, mentioned by Isaiah, "took delight in approaching to God;" and the hearers compared by our Lord to the stony ground, “immediately received the word with gladness." 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 delight. 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 received, 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 receive it; but no warrant, to receive it separate from Christ, or otherwise than by receiv ing 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 comfort, 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 rejoice for joy, as other people;" for thou hast no personal interest in Jesus, the Consolation of Israel. Alas! there is not, and there never was, the smallest drop of spiritual con

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solation, in thy heart. 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 servants 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 rejoice, but ye shall be ashamed: behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit.". 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 altogether 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 exercises of private and public worship, in which, the saints enjoy delightful communion with their God and Saviour, "Behold what a weariness is it !" But take heed, lest thou provoke the holy Majesty of heaven, to

h Isa. lxv. 13, 14.

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 mercies of David ." 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 exercise of their graces, and the spiritual peformance of their duties, will appear, if the following particulars be considered:

1. It is of such unspeakable consequence to them,

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