By REV. JOHN COLQUHOUN, D.D.,
Minister of the Gospel, Leith, 1813.
(Continued from Page 133.)
S. The peculiar seasons, in which, actual and sensible comfort is commonly afforded to believers, are the following:—
The time of some special manifestation of redeeming love to the soul, after a dark night of desertion (Ps. xxx, 5); the season of God’s appearing remarkably for his church (Exod., xv, 1); when some heavy trial is approaching, in order to fortify their minds to endure it (Acts xxvii, 24); in, and especially after, a time of deep affliction (Isa. xliii, 2); the time of tribulation, for the cause of Christ and his gospel (Acts xvi, 25); often, about the time of their first conversion (Luke xv, 22-24); the season in which, the ordinances of the gospel, are administered to them, with uncommon liveliness (Isa., lvi, 7); frequently, at the season of much humiliation, sorrow (A good man who, lying upon his 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 were the joyfulest days, that ever I had?”—Brooks’ Cabinet, p. 242), and melting of heart for sin (Dan. ix, 21); 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 (II Cor., xii, 7-9); after sharp conflicts with sin or temptation, from which, they have come off victorious (Rev., ii, 17); the season in which, the Lord is calling them to some extraordinary service, for which, they need special encouragement (Gen., xiii, 15, 16, and xlvi, 3, 4); 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 comparisons of Christ and God in him; the season in which, the Lord confers upon them, some remarkable and unexpected favour (I Sam., ii, 1-10; Luke i, 46, 47); and the time in which, they employ themselves in fixed and deep meditation on the adorable Redeemer, and his glorious grace (Ps., civ, 34). These are, for the most part, the ordinary seasons of sensible comfort, to the saints. But, as the Lord is infinitely sovereign, wise, and gracious, in dispensing his blessings to them; there are also some extraordinary seasons of rejoicing; some ineffable glances of light, upon their souls, which penetrate, transform, and fill them with rapturous and inexpressible joy.
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The comfort which the Lord bestoweth, is, in every instance, the most suitable to the present necessity of the believer. “As thy days,” saith Moses, “so shall thy strength be” (Deut., xxxiii, 25). The Christian’s comforts are wisely and wonderfully adapted to the nature, 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 Consolation 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 Martyr 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” (Acts, vii, 56). When the Lord bringeth his people into outward straits, he commonly favours them with inward enlargements: when he putteth a cup of affliction into their hands, he usually giveth them a cup of consolation. “Will he plead against me, saith Job, with his great power? No; but he would put strength in me” (Job, xxiii, 6). The Lord Jesus said to Paul, when he was afflicted by a thorn in the flesh, “My strength is made perfect in weakness” (II Cor., xii, 9). 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 displays of the perfection of his strength. In proportion as their weakness appears to them, will his strength appear perfect, in comforting or strengthening their souls, under that weakness. Accordingly, the apostle in another place saith, “As the sufferings of Christ abound in us, so our consolation also aboundeth by Christ” (II Cor., i, 5). The comfort afforded to the saints, is admirably fitted and proportioned, 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 affliction will be in measure (Isa., xxvii, 2). If they be under various 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 bestow; if, under great perplexities, he hath great measures of consolation to impart; if, in deep distresses, he hath deep comforts, comforts, that will sink to the very centre of the soul; and if, under 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 temptation, also make a way to escape, that they may be able to bear it” (I Cor., x, 13). 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 believers are liable to yield to the prevalence of unbelief, 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 control those evils, and to promote the increase of holiness in their souls (Ezek., xxxiv, 16). 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 all other comforts, the disease is above the remedy. Believers could 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 above, and prevail over it (Ps., xciv, 19). It is therefore better for them, to have the consolation, than to be exempted from the trouble, and to want the consolation. 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 condition. 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 dispensations, would often be his sweetest, if they but knew better, how to improve them.
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The spiritual comfort of the saints, is according to their faith. “According to your faith,” said the Lord Jesus, “be it unto you” (Matth., ix, 29).
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, indeed, 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?” (Matth., viii, 26). That which usually stands between 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 (Heb., vi, 18); if stable, his peace of conscience will also be stable. “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” (Ps., cxii, 7, 8). Faith is not only a spiritual grace, but is the spirit of every other grace, and especially of joy. Spiritual joy is “the joy of faith” (Phil., i, 25); 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 desertion, and discern the affection of a Father, under the appearance of an enemy (Isa., viii, 17; Job, xiii, 15).
It is also according to the exercise of their faith, that believers are comforted. If the Christian seldom exercises faith, his consolation is proportionately small: if he exercises it frequently, and rather 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 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 exercises 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 everlasting salvation, is in itself, a delightful, a cheering 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 salvation, of which, holy consolation is a part; that the Christian derives daily, renewed supplies of spiritual consolation, from his fulness. The more frequent, and simple, and lively, his actings of confidence in his gracious Redeemer, are; the more of holy comfort, will he in every time of need receive. 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 goodness of the Lord, in the land of the living” (Ps., xxvii, 13). “I have trusted in thy mercy, my heart shall rejoice in thy salvation” (Ps., xiii, 5). “Let not your heart be troubled: ye believe in God, believe also in me” (John, xiv, 1). “Now the God of hope, fill you with all joy and peace in believing” (Rom., xv, 13). “We who have believed do enter into rest” (Heb., iv, 3). Although the sight of his evidences of grace, is indeed pleasant to a holy man; yet the sight of Christ, in the offer and promise, should be much more delightful to him. Unbelief and a legal spirit, will dispose a man always to look for something in himself, 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, looking to him, or looking upon him, through one’s own graces and frames, reflects much dishonour upon him. The man, who so looks upon him, is like one who sees the sun reflected by water; which appears to move or waver, as much as the surface of the water does.
(To be continued.)