92SermonsofJonathanEdwards (continued)
etc. So that you, who are in the wilderness, may take encouragement from hence, still earnestly to seek God, and hope for light and comfort in his time.
II. Use of self-examination. By this persons may try their hopes and comforts, whether they are of the right kind. If they are such as have arisen after the manner, as is spoken of in the doctrine; if it is a hope which you found in the valley of Achor, in the sense which has been explained; it is a sign that it is a hope which God has given you, and so a hope which you are not to cast away; but which you are to retain, and rejoice in, and bless God for it. Therefore particularly inquire concerning your hopes and comforts, whether they have arisen in your souls when humbled for sin, and in the slaying of sin.
First, inquire whether your hopes and comforts have been given you upon your soul's being humbled for sin. You may try this by three things.
1. Whether you have seen what a miserable, helpless creature you were. When your hopes and comforts have arisen in your heart, has it been upon your soul's receiving such a sight of yourself. Or has your hope been accompanied with such a sense of soul? When hope was given at first, was it implanted in a heart thus prepared? And when you have had remarkable comfort and joy from time to time, has your joy been accompanied with such a sense and frame of mind? At the same time that you have had a strong hope of God's favor, and that Christ was yours, have you been nothing in your own eyes. Have you at such times appeared to yourself to be a poor, little, helpless, unworthy creature, deserving nothing at the hands of God? And do not only inquire whether in your own apprehension you had some such sight of yourself at first, before your first comfort. If you ever had a right understanding of yourself, of your own heart, and your own state, you will never wholly lose it. It will revive from time to time. If you had it when you received your first comfort, the same sense will come again. When your comforts are revived, this will revive with them. If the first joy was granted to a heart thus prepared, there will from time to time be a sense of your own emptiness and worthlessness, arising with your joys and comforts. It will be with a deep sense of what a poor, miserable, and exceedingly sinful creature you are. True comfort is wont to come in such a manner. There is usually a self-emptying, a soul-abasing, sense of heart accompanying it. So that at the same time that God lifts up the soul with comfort, and joy, and inward sweetness, he casts it down with abasement. Evangelical and gracious humiliation and spiritual comfort are companions, which go one with the other, and keep company together. When one comes, the other is wont to come with it. It is not wont to be so with false comforts and joys. But pride and self-fullness are wont to be the companions of false comfort. Indeed, there may be a counterfeit abasement going with it. But if you examine it, you will find, that that very seeming abasement or humiliation lifts the man up, and fills him full of himself. The hypocrite, in the times of his greatest joy, and most confident hopes, looks large in himself. His thoughts are very busily employed about his own excellencies, how holy he is, how eminent a saint he is, how much better he is than most of his neighbors, how there are few equal to him; and therefore how it must be that God loves him better than most others; how much God distinguishes him, how much he experiences, and how good he is, and what delight he takes in them on that account.
But true spiritual comfort works in another way. Gracious joy and poverty of spirit go hand in hand, and rejoice, as it were, in each other's company. The godly may at some times have comforts and joys, which do not accompany such abasement. They may be lifted up with joy and conceit of, and confidence in, themselves at the same time. But those joys are not spiritual, they are hypocritical, joys. Such comforts are not from the Spirit of God. A godly man may have false joys. He is liable to this exercise of corruption, as well as others. And there may be a mixture of one with the other, or false joy and pride may take occasion from true ones, afterwards to appear. But a gracious joy is linked together with poverty of spirit, and never forsakes it. And hence,