Therefore this is mentioned among the effects of the repentance of the Corinthians after their going astray. "What carefulness it wrought in you, yea what clearing of yourselves, yea what fear, yea what earnest desire." There was a more than ordinary fear and dread of the like sin for the future, and more carefulness to shun it, and a more earnest desire of the contrary. The work of God in the heart of a saint after declension oftentimes in many respects resembles the work of God in a sinner at his conversion; though it is not in all respects like it, because of the great difference in the subject. When the troubler comes to be thus slain after times of trouble and darkness in the godly, then God is wont to open a door of hope. The darkness, which has covered them, which was greatest a little before, is now scattered, and light arises. It may be before there had been a long night of clouds and darkness. But now the clouds begin to scatter, and the sweet refreshing beams begin to break forth, and come down into the heart. The soul, which has been wounded, is now healed. God pours in the oil of comfort. The renewed sense, which is given, of Christ's fulness and sufficiency gives new life and hope and joy. The troubler being slain, God now grants renewed discoveries of his glory, and renewed manifestations of his grace; and the soul, which was before in darkness, is now entertained with sweet views. And now that hope, which was so weakened, and was almost ready to fail, is revived, and greatly confirmed. Now the soul is enabled to take comfort in the promises. Now the saint sees evidences of his own good estate by the renewed manifestations, which God makes of himself, and renewed exercises of grace. Before the soul was greatly exercised with doubts and fears and dark clouds; and much time was spent in reviewing past experiences, and looking over and examining those things, which were formerly regarded as evidences of piety; and all in vain. They pored on past experiences, but to no satisfaction. And the reason was, the troubler was not slain, but still remained alive. But now God gives them new light, and new experiences, which in a few moments do more towards scattering their clouds, and removing their fears, than all their poring on past experiences could do for months, and probably for years. Before their hearts seemed in a great measure dead as to spiritual exercises. But now there is, as it were, new life. Now when they read the scripture, and when they hear the word preached, it is with a savour and relish of it. Now they can find God in his word and ordinances. Now Christ comes to them, and manifests himself to them, and they are admitted again to communion with God. When Christians have comfort and hope thus renewed, their comforts are commonly purer

than ever. Their joys are more humble joys, freer from any mixture and taint of self-righteousness than before.

Having thus shown that God is wont to cause hope and comfort to arise to the soul after trouble and humbling for sin, and upon slaying the troubler, both at first conversion and afterwards, after sad declinings, I would now give the reasons of the doctrine.

1. I would show why God is wont to give comfort after trouble and humbling for sin; or why he is wont to bring the soul into the wilderness before he speaks comfortably to it, and leads it into the valley of Achor, before he opens a door of hope.

1. It is that the soul may be prepared for a confiding applica tion of itself to Christ for comfort. It is the will of God that men should have true hope and comfort conferred upon them in no other way, than by Jesus Christ. It is only by him that sinners have comfort at their conversion; and it is by him only, that the saints have renewed hope and comfort after their declensions. And therefore the way to obtain this comfort is to look to him; to fly for refuge to him. And in order to this, persons have need to be brought to a sense of their necessity of him. And that they may be so, it is needful that they should be sensible of their calamity and misery, that they should be in trouble, and be brought to see their utter helplessness in themselves. And not only natural men, but Christians also, who are fallen into sin, and are in a dead and senseless frame, need something to make them more sensible of their necessity of Christ. Indeed the best are not so sensible of their need of Christ but that they need to be made more sensible; but especially those who are in ill and dead frames and a declining state, need trouble and humbling to make them sensible of their need of Christ, and to prepare their minds for a renewed confiding application to Christ as their only remedy. The godly in such a case are sick with a sore disease, and Christ is the only Physician, who can heal them, and they need to be sensible of their disease, that they may see their need of a physician. They, as well as natural men, need to be in a storm and tempest to make them sensible of their need to fly to him who is a hiding-place from the wind, and a covert from the tempest. A Christian, who wanders away from God, is like Noah's dove, which flew from the ark. She flew about till weary and spent, seeking rest somewhere else, but found no rest for the sole of her foot, and then she returned to the ark. So it is needful that the soul of a godly man, who wanders from Christ, should become weary, and find no rest for the sole of his foot, that so he may see his need of returning to Christ. Therefore it is said concerning the children of Israel in Hosea ii. 6. "Therefore be

hold I will hedge up thy way with thorns, and make a wall that she shall not find her paths." And in our context, "She shall follow after her lovers, but she shall not overtake them; and she shall seek them, but shall not find them. Then shall she say, I will go and return to my first husband, for then was it better with me, than now." When gracious souls wander from Christ, their husband, following after other lovers, God is wont to bring them into trouble and distress, and make them see, that their other lovers cannot help them, that so they may see, that it is best for them to return to their first husband.

2. Another end of God in it is, that comfort and hope may be the more prized, when obtained. We see in temporal things, that the worth and value of any enjoyment is learned by the want of it. He who is sick, knows the worth of health. He, who is in pain, knows how to prize ease. He, who is in a storm at sea, knows how to prize safety on shore. And people, who are subject to the grievances of war, know how to value peace. He, who endures the hardships of captivity and slavery, is thereby taught how to value liberty. And so it is in spiritual things. He, who is brought to see his misery in being without hope, is prepared to prize hope when obtained. He, who is brought into distress through fear of hell and God's wrath, is the more prepared to prize the comfort, which arises from the manifestation of the favour of God, and a sense of safety from hell. He, who is brought to see his utter emptiness and extreme poverty and necessity, and his perishing condition on that account, is thoroughly prepared to prize and rejoice in the manifestation of a fulness in Christ. And those godly persons, who are fallen into corrupt and senseless frames, greatly stand in need of something to make them more sensible of their want of spiritual comfort and hope. Their living as they do shows that they have too little sense of the worth and value of that comfort, and those inestimable spiritual and saving blessings, which God has bestowed upon them; otherwise they never would deal so ungratefully with God, who has bestowed them. If they did not greatly err in slighting spiritual comfort, as the children of Israel did manna, their hearts would never, to such a degree, have gone out after vanity, and earthly enjoyments and carnal delights. They need to be brought into trouble and darkness to make them sensible of the worth of hope and comfort, and to teach them to prize it. They need to be brought into the wilderness, and left for a time to wander and suffer hunger and thirst in a barren desert to teach them how to prize their vineyards. A sense of the pardon of sin, and the favour of God, and a hope of eternal life, do not afford comfort and joy to the soul any farther than they are valued and prized. So

that the trouble and darkness, which go before comfort, serve to render the joy and comfort the greater when obtained, and so are in mercy to those, for whom God intends comfort.

3. It is so ordered that divine power and grace may be acknowledged in giving hope and comfort. There is naturally in men an exceeding insensibility of their dependence on God, and a great disposition to ascribe those things which they enjoy to themselves, or to second causes. This disposition reigns in natural men. They are wholly under the power of it. Therefore they need to be taught their own helplessness, and utter insufficiency, and utter unworthiness. Otherwise, if hope and comfort should be bestowed upon them, they would surely ascribe all to themselves, or the creature, and so would be lifted up by it, and would not give God the glory. Therefore it is God's manner first to humble sinners before he comforts them. And all this self-confident disposition is not extirpated out of the hearts of the godly, and especially when they get into ill frames does it prevail. And it is very requisite, that before any remarkable comfort is bestowed upon them, they should be the subjects of renewed humbling. They need renewedly to see what helpless creatures they are, that so, when light is bestowed, they may be sensible how it is owing to God, and not to themselves, or any other; and that they may, by their troubles and humblings, be prepared the more to admire God's power and mercy and free and rich grace to them. While men are continued in fulness in a fruitful land, they will not learn their own helplessness; and therefore God will cast them out of this fulness into a wilderness. This is plainly intimated to be the reason of God's so dealing with the children of Israel, as is Isaid in the text. The church of Israel, before God thus led her into the wilderness, did not ascribe her comforts to God, as in the eighth verse. "For she did not know that I gave her corn, and wine, and oil, and multiplied her silver and gold." But they ascribed them to her idols. Verse fifth. "For she said, I will go after my lovers, that give me my bread and my water, my wool and my flax, mine oil and my drink." And verse twelfth. "These are my rewards, that my lovers have given me.' For this reason it is that God takes away those things, as in verse ninth. "Therefore will I return and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax given to cover her nakedness." And verses 11, 12. "I will also cause all her mirth to cease, her feast days, her new moons, and her sabbaths, and all her solemn feasts. And I will destroy her vines and her figtrees, whereof she hath said, these are my rewards that my lovers have given me; and I will make them a forest, and the

beasts of the field shall eat them." God took them away, and turned her vineyards into a forest, and made her sensible that they were from him; and then he restored them again. For these reasons God is wont to bring souls into trouble, and to humble them for sin before he comforts them. I proceed,

2. To give the reasons why hope and comfort are not obtained till sin, which is the troubler, is slain.

1. While sin is harboured and preserved alive, it tends to provoke God to frown and express his anger. Sin is God's mortal enemy. It is that which his soul infinitely hates, and to which he is an irreconcileable enemy. And therefore if we harbour this, and suffer it to live in our hearts, and to govern our practice, we can expect no other than that it will provoke God's frowns. Spiritual comfort consists in the manifestation of God's favour, and in friendly communion with God. But how can we expect this at the same time that we harbour his mortal enemy? We see what God said

to Joshua, while Achan was alive. Joshua vii. 12. "Neither will I be with you any more, except ye destroy the accursed thing from among you."

2. The natural tendency of sin is to darken the mind, and trouble the conscience. There is nothing which wounds a well informed conscience but sin. Sin is the enemy of grace, and therefore the natural tendency of it is to oppose and keep down the exercises of grace, and so to extinguish spiritual comfort; for spiritual comfort comes in no other way than by the exercise of grace. That which prevents the exercises of grace darkens the evidences of a man's good estate. For there are no evidences of this but the exercises of grace. Sin does as much tend to keep out spiritual comfort, as clouds tend to hide the light of the sun. And therefore it is necessary that this should be removed in order to our receiving light and comfort. It is impossible in its own nature that any should have spiritual light and comfort before sin is mortified. If sinners had comfort while sin is in reigning power, it could not be spiritual comfort; for spiritual comfort is the same with gracious comfort. But how can there be gracious comfort where grace has no place? But if there be grace, sin will not be in reigning power; for the nature of grace is to mortify sin. And as there can be no spiritual comfort without a degree of mortification of sin in those in whom sin is mortified, spiritual comfort cannot be any more than in proportion as sin is mortified.

3. A hope of eternal life, if given before the slaying of sin, would be misimproved and abused. If it were possible that a sinner could obtain a title to eternal life before sin was mortified, and so could have his own safety and God's favour manifested to him, he would only improve it to encourage and embolden himself in sin. Hope, if they had it then, would have a pernicious

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