III. How it is dispensed on God's part, and how far it is required on ours ; because every heir of promise cannot speak of these lively com- forts, those sweet and strong consolations of the Spirit.
First, On God's part. There is a great deal of difference between christians in respect of God's dispensations.
1. Consider, Christ, though he loved all his disciples, yet he did not use them all alike familiarly ; some were more intimate with him, and were more in his bosom. In his transfiguration he takes with him Peter, James, and John, Mat. xvii. 1 ; and when his agonies came upon him in the garden, he took the same disciples with him. Mat. xxvi. 37. Though they were all dear to Christ, yet these were chosen out above others to be witnesses of his agonies and transfiguration. So though all the elect are dear to Christ, yet there are eKkeKrcov eKXeKTorepoc, the elect of the elect, some chosen out above others, with whom God will be more intimate and familiar. All the saints, with respect to the substance of the covenant, are alike beloved. Those poor christians who were scattered throughout Pontus, Asia, Galatia, Cappadocia, and Bithynia had laoTifxov irtaTLv, 'like precious faith' with Peter the apostle, 2 Peter i. 1. A jewel in the hand of a man and of a child is of the same value, though a man holds it more firm and faster ; so faith being conversant about the same object, the righteousness of Christ, as to acceptance with God, is alike precious ; though because some have a greater faith, and hold the jewel faster, God may more manifest himself to them, and be more intimate and familiar with them. We are all saved by the same mercy, redeemed by the same merit, and called to the same grace and glory for the substance of it ; yet in degrees of grace and dispensations of comfort there is a vast difference. Some are feasted with loves, while others are exercised with sorrows, trained up in a way of duty without comfort, their apprehensions being more sad and doubtful, and their comforts more dark and litigious ; for comfort is not absolutely necessary to salvation, though we should all aim at it. The highest degree of comfort pleaseth Christ best; when our joy is full,
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then Christ's heart is most deh'ghted : John xv. 11, ' These things have I spoken nnto you, that my joy might remain in yon, and that 3'our joy might be full ; ' though we may go to heaven without it. Look, as many carnal men go to hell, and die away without any actual sense of wrath to come, so I am persuaded it is possible that some christians may neither in life nor death have any feeling of comfort and joy, Cei'tainly we find some have it not all their lives till sickness and the hour of death, and they are even in the borders and suburbs of heaven ; their pulses of desire and love beat vehemently after Christ ; when they are in the end and close of their lives, then their hearts are filled most with peace and joy, as natural motion is swiftest the nearer the thing moved draws to its centre. Again, others have comfort, and may lose it again ; these spiritual suavities are liable to change, and such dispen- sations may be removed. The 5th of Canticles begins with a feast, and ends with a story of desertion. There are many ups and downs in a christian's comfort ; and after great enlargements, when a soul hath been feasted with the loves of Christ, there may be a sad suspension, and our gourd, which seemed to cast a comfortable shadow upon the soul, may be devoured and eaten up by the worm of conscience. If our joy were always full, we should look for no other heaven. Thus there is a great deal of difference in regard of God's dispensation, with- out any breach of faithfulness ; he doth not break his oath in not ministering to us this strong consolation, for God hath not absolutely promised degrees of comfort.
2. Though God deals here with great difference, yet it is usual with the Lord to give most comfort to three sorts of persons —
[1.] To the poor in spirit. Look, as parents use their weak children with most indulgence and fondness, so poor weak christians, that are sensible of their weakness, wants, and sins, have that comfort which is denied to persons it may be of greater spiritual ability. Comfort is promised to mourners, and blessedness to the poor in spirit : Mat. v. 3, 4, ' Blessed are the poor in spirit, for theirs is the kingdom of God. Blessed are they that mourn, for they shall be comforted.' Their interest many times is most sensibly cleared up, and they feel the greatest elevation of joy and comfort. It is God's wonted method to revive the spirit of contrite ones, and to bind up broken bones : Isa. Ivii. 15, ' For thus saith the high and lofty One that 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, and to revive the heart of the contrite ones.' God loves to comfort poor, humble, affiicted believers, whereas others, that are full of themselves and of tlieir own abilities, are carried on in a more dark and low way. A broken vessel is fitter to hold the oil of gladness than a full one, I mean such who are empty and broken, and possessed with a sense of their own wants. Thus our Lord saith, Mat. xi. 5, ' The poor have the gospel preached to them.' We translate it too feebly ; in the original it is €va<yryeXi^ovTac, the poor are evangelised ; it is such a form of speech as notes a deep reception, they are all to be gospelUid. The poor, not in purse or estate, but poor broken-hearted sinners, they are drenched in gospel-comfort, and most filled with the good news and glad tidings of salvation, and a sense of God's love in Christ,