from the dross of earthly affections. Away then with the idle conceit that the kingdom of God is divided against itself; that the peace of God, and joy in the Holy Ghost, are obstructive of righteousness; and that we are saved, not by faith, but by unbelief, not by hope, but by despair! 13. So long as men dream thus, they may well" walk in darkness:" nor can the effect cease, till the cause is removed. But yet we must not imagine it will immediately cease, even when the cause is no more. When either ignorance or sin has caused darkness, one or the other may be removed, and yet the light which was obstructed thereby, may not immediately return. As it is the free gift of God, he may restore it, sooner or later, as it pleases him. In the case of sin, we cannot reasonably expect that it should immediately return. The sin began before the punishment, which may, therefore, justly remain, after the sin is at an end. And even in the natural course of things, though a wound cannot be healed while the dart is sticking in the flesh; yet neither is it healed as soon as that is drawn out, but soreness and pain may remain long after.

14. Lastly: If darkness be occasioned by manifold, and heavy, and unexpected temptations; the best way of removing and preventing this, is, to teach believers always to expect temptation, seeing they dwell in an evil world, among wicked, subtle, malicious spirits, and have a heart capable of all evil. Convince them, that the whole work of sanctification is not, as they imagined, wrought at once; that when they first believe, they are but as new born babes, who are gradually to grow up, and may expect many storms, before they come to the full stature of Christ. Above all, let them be instructed, when the storm is upon them, not to reason with the devil, but to pray; to pour out their souls before God, and show him of their trouble. And these are the persons unto whom, chiefly, we are to apply the great and precious promises; not to the ignorant, till the ignorance is removed, much less to the impenitent sinner. To these we may largely and affectionately declare the loving kindness of God our Saviour, and expatiate upon his tender mercies, which have been ever of old. Here we may dwell upon the faithfulness of God, whose "word is tried to the uttermost ;" and upon the virtue of that blood, which was shed for us, to "cleanse us from all sin:" and God will then bear witness to his word, and bring their souls out of trouble. He will say, "Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee." Yea, and that light, if thou walk humbly and closely with God, will "shine more and more unto the perfect day."

SERMON XLVII.-Heaviness through manifold Temptations. "Now for a season, if need be, ye are in heaviness through manifold tempta tions," 1 Peter i, 6.

1. In the preceding discourse, I have particularly spoken of that darkness of mind, into which those are often observed to fall who once walked in the light of God's countenance. Nearly related to this is the heaviness of soul, which is still more common, even among believers. Indeed, almost all the children of God experience this, in a higher or lower degree. And so great is the resemblance between one and the VOL. I.

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other, that they are frequently confounded together; and we are apt to say, indifferently, such a one is in darkness, or, such a one is in heaviness;- -as if they were equivalent terms, one of which implied no more than the other. But they are far, very far from it. Darkness is one thing; heaviness is another. There is a difference, yea, a wide and essential difference, between the former and the latter. And such a difference it is, as all the children of God are deeply concerned to understand: otherwise, nothing will be more easy, than for them to slide out of heaviness into darkness. In order to prevent this, I will endeavour to show, I. What manner of persons those were, to whom the apostle says, "Ye are in heaviness :"

II. What kind of heaviness they were in:

III. What were the causes: and,

IV. What were the ends of it. I shall conclude with some inferences. I. 1. I am, in the first place, to show, what manner of persons those were to whom the apostle says, "Ye are in heaviness." And, first, it is beyond all dispute, that they were believers at the time the apostle thus addressed them. For so he expressly says, verse 5, "Ye who are kept by the power of God through faith unto salvation." Again, verse 7, he mentions "the trial of their faith, much more precious than that of gold which perisheth." And yet again, verse 9, he speaks of their "receiving the end of their 'faith, the salvation of their souls." At the same time, therefore, that they were "in heaviness," they were possessed of living faith. Their heaviness did not destroy their faith: they still "endured, as seeing him that is invisible."

2. Neither did their heaviness destroy their peace; the "peace which passeth all understanding;" which is inseparable from true living faith. This we may easily gather from the second verse, wherein the apostle prays, not that grace and peace may be given them, but only, that it may "be multiplied unto them;" that the blessing, which they already enjoyed, might be more abundantly bestowed upon them.

3. The persons to whom the apostle here speaks, were also full of a living hope. For thus he speaks, verse 3, "Blessed be the God and Father of our Lord Jesus Christ, who, according to his abundant mercy, hath begotten us again,”. -me and you, all of us who are "sanctified by the Spirit," and enjoy the "sprinkling of the blood of Jesus Christ,"

"unto a living hope, unto an inheritance,"—that is, unto a living hope of an inheritance, "incorruptible, undefiled, and that fadeth not away." So that, notwithstanding their heaviness, they still retained a hope full of immortality.

4. And they still "rejoiced in hope of the glory of God." They were filled with joy in the Holy Ghost. So, verse 8, the apostle having just mentioned the final "revelation of Jesus Christ," (namely, when he cometh to judge the world,) immediately adds, "in whom, though now ye sec him not, [not with your bodily eyes,] yet believing, ye rejoice with joy unspeakable and full of glory." Their heaviness, therefore, was not only consistent with living hope, but also with joy unspeakable: at the same time they were thus heavy, they nevertheless rejoiced with joy full of glory.

5. In the midst of their heaviness, they likewise still enjoyed the love of God, which had been shed abroad in their hearts;-" whom," says the apostle, "having not seen, ye love." Though ye have not yet seen

him face to face; yet, knowing him by faith, ye have obeyed his word, "My son, give me thy heart." He is your God, and your love, the desire of your eyes, and your "exceeding great reward." Ye have sought and found happiness in him; ye "delight in the Lord," and he hath given you your "hearts' desire."

6. Once more: Though they were heavy yet were they holy; they retained the same power over sin. They were still "kept" from this, "by the power of God;" they were "obedient children, not fashioned according to their former desires;" but "as he that had called them is holy," so were they "holy in all manner of conversation." Knowing they were "redeemed by the precious blood of Christ, as a lamb without spot and without blemish," they had, through the faith and hope which they had in God, "purified their souls by the Spirit." So that, upon the whole, their heaviness well consisted with faith, with hope, with love of God and man, with the peace of God, with joy in the Holy Ghost, with inward and outward holiness. It did no way impair, much less destroy, any part of the work of God in their hearts. It did not at all interfere with that "sanctification of the Spirit," which is the root of all true obedience; neither with the happiness, which must needs result from grace and peace reigning in the heart.

II. 1. Hence we may easily learn what kind of heaviness they were in; the second thing which I shall endeavour to show. The word in the original is, λUNDEVTES,-made sorry, grieved; from Aun,-grief, or sorrow. This is the constant, literal meaning of the word: and, this being observed, there is no ambiguity in the expression, nor any difficulty in understanding it. The persons spoken of here, were grieved: the heaviness they were in was neither more nor less than sorrow or grief; a passion which every child of man is well acquainted with.

2. It is probable our translators rendered it heaviness, (though a less common word,) to denote two things: First, the degree, and next, the continuance, of it. It does indeed seem, that it is not a slight or inconsiderable degree of grief which is here spoken of, but such as makes a strong impression upon, and sinks deep into the soul. Neither does this appear to be a transient sorrow, such as passes away in an hour; but rather such as, having taken fast hold of the heart, is not presently shaken off, but continues for some time, as a settled temper, rather than a passion, even in them that have a living faith in Christ, and the genuine love of God in their hearts.

3. Even in these, this heaviness may sometimes be so deep, as to overshadow the whole soul; to give a colour, as it were, to all the affections; such as will appear in the whole behaviour. It may likewise have an influence over the body; particularly in those that are either of a naturally weak constitution, or weakened by some accidental disorder, especially of the nervous kind. In many cases, we find "the corruptible body presses down the soul;" in this, the soul rather presses down the body, and weakens it more and more. Nay, I will not say that deep and lasting sorrow of heart may not sometimes weaken a strong constitution, and lay the foundation of such bodily disorders as are not easily removed: and yet all this may consist with a measure of that faith which still worketh by love.

4. This may well be termed a "fiery trial:" and though it is not the same with that the apostle speaks of in the fourth chapter, yet many of

the expressions there used concerning outward sufferings, may be accommodated to this inward affliction. They cannot, indeed, with any propriety, be applied to them that are in darkness: these do not, cannot, rejoice; neither is it true, that "the Spirit of glory and of God resteth upon" them. But he frequently doth on those that are in heaviness; so that, though sorrowful, yet are they always rejoicing.

III. 1. But to proceed to the third point, What are the causes of such sorrow or heaviness in a true believer? The apostle tells us clearly: Ye are in heaviness,' says he, "through manifold temptations;" TOXIλ015,-manifold, not only many in number, but of many kinds. They may be varied and diversified a thousand ways, by the change or addition of numberless circumstances. And this very diversity and variety make it more difficult to guard against them. Among these, we may rank all bodily disorders; particularly acute diseases, and violent pain of every kind, whether affecting the whole body, or the smallest part of it. It is true, some who have enjoyed uninterrupted health, and have felt none of these, may make light of them, and wonder that sickness, or pain of body, should bring heaviness upon the mind. And perhaps one in a thousand is of so peculiar a constitution, as not to feel pain like other men. So hath it pleased God to show his almighty power, by producing some of these prodigies of nature, who have seemed not to regard pain at all, though of the severest kind; if that contempt of pain was not owing partly to the force of education, partly to a preternatural cause,―to the power either of good or evil spirits, who raised those men above the state of mere nature. But, abstracting from these particular cases, it is, in general, a just observation, that "Pain is perfect misery, and extremeQuite overturns all patience."

And even where this is prevented by the grace of God, where men do "possess their souls in patience," it may, nevertheless, occasion much inward heaviness; the soul sympathizing with the body.

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2. All diseases of long continuance, though less painful, are apt to produce the same effect. When God appoints over us consumption, or the chilling and burning ague, if it be not speedily removed, it will not only consume the eyes," but "cause sorrow of heart." This is eminently the case with regard to all those which are termed nervous disorders. And faith does not overturn the course of nature: natural causes still produce natural effects. Faith no more hinders the sinking of the spirits (as it is called) in an hysteric illness, than the raising of the pulse in a fever.

3. Again: When "calamity cometh as a whirlwind, and poverty as an armed man;" is this a little temptation? Is it strange if it occasion sorrow and heaviness? Although this also may appear but a small thing to those that stand at a distance, or who look, and pass by on the other side;" yet it is otherwise to them who feel it. "Having food and raiment," [indeed the latter word, dxswaσpara, implies lodging, as well as apparel,] we may, if the love of God is in our hearts," be therewith content.' ." But what shall they do, who have none of these? Who, as it were, "embrace the rocks for a shelter ?" Who have only the earth to lie upon, and only the sky to cover them? Who have not a dry, or warm, much less a clean abode for themselves and their little ones; no, nor clothing to keep themselves or those they

love next themselves, from pinching cold, either by day or night? T laugh at the stupid heathen, crying out,

Nil habet infelix paupertas durius in se,
Quam quod ridiculos homines facit!

Has poverty nothing worse in it than this, that it makes men liable to be laughed at? It is a sign this idle poet talked by rote of the things which he knew not. Is not want of food something worse than this? God pronounced it as a curse upon man, that he should earn it "by the sweat of his brow." But how many are there in this Christian country, that toil, and labour, and sweat, and have it not at last, but struggle with weariness and hunger together? Is it not worse, for one after a hard day's labour, to come back to a poor, cold, dirty, uncomfortable lodging, and to find there not even the food which is needful to repair his wasted strength? You that live at ease in the earth, that want nothing but eyes to see, ears to hear, and hearts to understand how well God hath dealt with you,-is it not worse to seek bread day by day, and find none? Perhaps to find the comfort also of five or six children, crying for what he has not to give! Were it not that he is restrained by an unseen hand, would he not soon "curse God and die ?" Oh want of bread! Want of bread! Who can tell what this means, unless he hath felt it himself? I am astonished it occasions no more than heaviness even in them that believe !

4. Perhaps, next to this, we may place the death of those who were near and dear unto us; of a tender parent, and one not much declined intc the vale of years; of a beloved child, just rising into life, and clasping about our heart; of a friend that was as our own soul,-next the grace of God, the last, best gift of heaven. And a thousand circumstances may enhance the distress. Perhaps the child, the friend, died in our embrace! Perhaps, was snatched away when we looked not for it! Flourishing, cut down like a flower! In all these cases, we not only may, but ought to be affected: it is the design of God that we should. He would not have us stocks and stones. He would have our affections regulated, not extinguished. Therefore,-"Nature unreproved may drop a tear." There may be sorrow without sin.

5. A still deeper sorrow we may feel for those who are dead while they live; on account of the unkindness, ingratitude, apostasy, of those who were united to us in the closest ties. Who can express what a lover of souls may feel for a friend, a brother, dead to God? For a husband, a wife, a parent, a child, rushing into sin, as a horse into the battle; and, in spite of all arguments and persuasions, hasting to work out his own damnation? And this anguish of spirit may be heightened to an inconceivable degree, by the consideration, that he who is now posting to destruction once ran well in the way of life. Whatever he was in time past, serves now to no other purpose, than to make our reflections on what he is more piercing and afflictive.

6. In all these circumstances, we may be assured, our great adversary will not be wanting to improve his opportunity. He, who is always "walking about, seeking whom he may devour," will then, especially, use all his power, ail his skill, if haply he may gain any advantage over the soul that is already cast down. He will not be sparing of his fiery darts, such as are most likely to find an entrance, and to fix most deeply in the heart, by their suitableness to the temptation