Chapter X: Part 10

3. If upon the closest search, you can find no sin of commission which causes the cloud upon your soul, enquire next, if there be not some sin of omission, which separates between God and you? Do you _not suffer sin upon your brother_? Do you reprove them that sin in your sight? Do you walk in all the ordinances of God? In public, family, private prayer? If not, and you habitually neglect any one of these known duties, how can you expect, that the light of his countenance should continue to shine upon you? Make haste to _strengthen the things that remain_: then your soul shall live. _To-day, if ye will hear his voice_, by his grace supply what is lacking. When you _hear a voice behind you saying, This is the way; walk thou in it: harden not your heart_: be no more _disobedient to the heavenly calling_. Till the sin, whether of omission or commission, be removed, all comfort is false and deceitful. It is only skinning the wound over, which still festers and rankles beneath. Look for no peace within till you are at peace with God; which cannot be without _fruits meet for repentance_.

4. But perhaps you are not conscious of even any _sin of omission_, which impairs your peace and joy in the Holy Ghost. Is there not then some _inward sin_, which as a _root of bitterness springs up_ in your heart to _trouble you_? Is not your dryness and barrenness of soul occasioned by your hearts _departing from the living_ God? Has not _the foot of pride come against_ you? Have you not _thought_ of yourself _more highly than you ought to think_? Have you not in any respect _sacrificed to your own net, and burnt incense to your own drag_? Have you not ascribed your success in any undertaking, to your own courage, or strength, or wisdom? Have you not boasted of something _you have received, as though you have not received it_? Have you not gloried _in any thing save the cross of our_ Lord Jesus Christ? Have you not sought after or desired the praise of men? Have you not taken pleasure in it? If so, you see the way you are to take. If you have fallen by pride, _humble yourself under the mighty hand of_ God, _and he will exalt you in due time_. Have not you forced him to depart from you, by giving place to anger? Have you not _fretted yourself because of the ungodly_, or _been envious against the evil-doers_? Have you not been offended at any of your brethren? Looking at their (real or imagined) sin, so as to sin yourself against the great law of love, by estranging your heart from them? Then look unto the Lord, that you may renew your strength, that all this sharpness and coldness may be done away, that love and peace and joy may return together, and you may be invariably _kind to each other_ and _tender-hearted; forgiving one another, even as_ God _for_ Christ’_s sake hath forgiven you_. Have not you given way to any foolish desire? To any kind or degree of inordinate affection? How then can the love of God have place in your heart, till you put away your idols? _Be not deceived_: God _is not mocked_: he will not dwell in a divided heart. As long therefore as you cherish _Delilah_ in your bosom, he has no place there: it is vain to hope for a recovery of his light, till you pluck out the right-eye and cast it from you. O let there be no longer delay. Cry to him, that he may enable you so to do! Bewail your own impotence and helplessness; and the Lord being your helper, enter in at the strait gate: take the kingdom of heaven by violence! Cast out every idol from his sanctuary, and the glory of the Lord shall soon appear.

5. Perhaps it is this very thing, the want of striving, _spiritual sloth_, which keeps your soul in darkness. You dwell at ease in the land: there is no war in your coasts, and so you are quiet and unconcerned. You go on in the same even track of outward duties, and are content, there to abide. And do you wonder mean-time, that your soul is dead? O stir yourself up before the Lord! Arise, and shake yourself from the dust: wrestle with God for the mighty blessing. Pour out your soul unto God in prayer, and continue therein with all perseverance. Watch! Awake out of sleep and keep awake! Otherwise there is nothing to be expected, but that you will be alienated more and more from the light and life of God.

6. If upon the fullest and most impartial examination of yourself, you cannot discern that you at present give way, either to spiritual sloth, or any other inward or outward sin, then call to mind the time that is past. Consider your former tempers, words and actions. Have these been right before the Lord? _Commune with him in your chamber and be still_, and desire of him to try the ground of your heart, and bring to your remembrance whatever has at any time offended the eyes of his glory. If the guilt of any unrepented sin remain on your soul, it cannot be but you will remain in darkness, till having been _renewed by repentance_, you are again washed by faith in the _fountain opened for sin and uncleanness_.

7. Entirely different will be the manner of the cure, if the cause of the disease be not sin, but _ignorance_. It may be, ignorance of the meaning of scripture; perhaps occasioned by ignorant commentators; ignorant at least in this respect, however knowing or learned they may be in other particulars. And in this case, that ignorance must be removed, before we can remove the darkness arising from it. We must shew the true meaning of those texts, which have been misunderstood. My design does not permit me to consider all the passages of scripture which have been prest into this service. I shall just mention two or three, which are frequently brought to prove, that all believers must, sooner or later, _walk in darkness_.

8. One of these is _Isaiah_ l. 10. _Who is among you that feareth the_ Lord, _and obeyeth the voice of his servant, that walketh in darkness and hath no light? Let him trust in the name of the_ Lord, _and stay upon his_ God. But how does it appear either from the text or context, that the person here spoke of ever had light? One who is _convinced of sin, feareth the_ Lord _and obeyeth the voice of his servant_. And him we should advise, tho’ he was still dark of soul, and had never seen the light of God’s countenance, yet to _trust in the name of the_ Lord, _and stay upon his_ God. This text therefore proves nothing less, than that a believer in Christ “must sometimes _walk in darkness_.”

9. Another text which has been supposed to speak the same doctrine, is _Hosea_ ii. 14. _I will allure her and bring her into the wilderness, and speak comfortably unto her._ Hence it has been inferred, that God will bring every believer _into the wilderness_, into a state of deadness and darkness. But it is certain, the text speaks no such thing. For 1. It does not appear, that it speaks of particular believers at all. It manifestly refers to the _Jewish_ nation; and perhaps, to that only. But if it be applicable to particular persons, the plain meaning of it is this, I will draw him by love: I will next convince him of sin, and then comfort him by my pardoning mercy.

10. A third scripture from whence the same inference has been drawn, is that above recited, _Ye now have sorrow: but I will see you again; and your heart shall rejoice, and your joy no man taketh from you_. This has been supposed to imply, That God would, after a time withdraw himself from all believers: and that they could not, till after they had thus sorrowed, have the joy which no man could take from them. But the whole context shews, that our Lord is here speaking personally to the apostles, and no others; and that he is speaking concerning those particular events, his own death and resurrection. _A little while_, says he, _and ye shall not see me_, namely, whilst I am in the grave: _And again, a little while, and ye shall see me_, when I am risen from the dead. _Ye will weep and lament, and the world will rejoice: but your sorrow shall be turned into joy――Ye now have sorrow_, because I am about to be taken from your head. _But I will see you again_, after my resurrection, _and your heart shall rejoice. And your joy_ which I will then give you, _no man taketh from you_. All this we know was literally fulfilled, in the particular case of the apostles. But no inference can be drawn from hence, with regard to God’s dealings with believers in general.

11. A fourth text (to mention no more) which has been frequently cited, in proof of the same doctrine, is, 1 _Pet._ iv. 12. _Beloved, think it not strange concerning the fiery trial which is to try you._ But this is full as foreign to the point as the preceding. The text, literally rendered, runs thus. _Beloved, wonder not at the burning, which is among you, which is for your trial._ Now however this may be accommodated to inward trials, in a secondary sense, yet primarily it doubtless refers to martyrdom, and the sufferings connected with it. Neither therefore is this text any thing at all to the purpose for which it is cited. And we may challenge all men to bring one text either from the Old or New Testament, which is any more to the purpose than this.

12. “But is not darkness much more profitable for the soul than light? Is not the work of God in the heart, most swiftly and effectually carried on, during a state of inward suffering? Is not a believer more swiftly and throughly purified, by sorrow than by joy? By anguish and pain and distress and spiritual martyrdoms, than by continual peace?” So the _Mystics_ teach: so it is written in their books; but not in _the oracles of_ God. The scripture no where says, that the absence of God best perfects his work in the heart! Rather his presence, and a clear communion with the Father and the Son. A strong consciousness of this will do more in an hour, than his absence in an age. Joy in the Holy Ghost will far more effectually purify the soul, than the want of that joy. And the peace of God is the best means of refining the soul 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, tho’ 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, 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 an 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 shew 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.

1 PETER i. 6.

_Now for a season, if need be, ye are in heaviness through
manifold temptations._

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 an higher or lower degree. And so great is the resemblance between one and the other, that they are frequently confounded together: and we are apt to say indifferently, such an one is in _darkness_, or such an 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, an essential difference, between the former and the latter. And such a difference it is, as all the children of God are deeply concern’d 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 shew,

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 shew, 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 addrest them. For so he expresly says, ver. 5. Ye _who are kept through the power of_ God _by_ faith _unto salvation_: again, ver. 7. he mentions, _the trial of their_ faith, _much more precious than that of gold which perisheth_. And yet again, ver. 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, seeing him that is invisible_.

2. Neither did their heaviness destroy their peace, the peace that 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, ver. 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 an 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 ver. 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 see 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_. Tho’ 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, _a lamb without spot and without blemish_, they had thro’ 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 shew. The word in the original is λυπηθέντες· _made sorry, grieved_, from λύπη, _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_ (tho’ 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 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_: ποικίλοις _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 his 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 shew 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 extreme
Quite 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.

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 rising 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 σκεπάσματα 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 rock 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 cloathing to keep themselves, or those they love next themselves, from pinching cold, either by day or night? I 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_? ’Tis 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 an 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 has 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_? O 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 into 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 inhance 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 unreprov’d 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, apostacy 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 an husband, a wife, a parent, a child, rushing into sin as an 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, all 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 that assaults it. He will labour to inject unbelieving, or blasphemous, or repining thoughts: he will suggest, that God does not regard, does not govern the earth: or at least that he does not govern it aright, not by the rules of justice and mercy. He will endeavour to stir up the heart against God, to renew our natural enmity against him. And if we attempt to fight him with his own weapons, if we begin to _reason_ with him, more and more heaviness will undoubtedly ensue, if not utter darkness.

7. It has been frequently supposed, that there is another cause (if not of darkness, at least) of heaviness, namely, God’s withdrawing himself from the soul, because it is his sovereign will. Certainly he will do this, if we grieve his holy Spirit, either by outward or inward sin: either by doing evil, or neglecting to do good: by giving way either to pride or anger, to spiritual sloth, to foolish desire or inordinate affection. But that he ever withdraws himself, because he _will_, merely because it is his good pleasure, I absolutely deny: there is no text in all the bible which gives any colour for such a supposition. Nay it is a supposition contrary not only to many particular texts, but to the whole tenor of scripture. It is repugnant to the very nature of God: it is utterly beneath his majesty and wisdom, (as an eminent writer strongly expresses it) “to play at _bo-peep_ with his creatures.” It is inconsistent both with his justice and mercy, and with the sound experience of all his children.

8. One more cause of heaviness is mentioned by many of those who were termed mystic authors. And the notion has crept in, I know not how, even among plain people who have no acquaintance with them. I cannot better explain this, than in the words of a late writer, who relates this, as her own experience. “I continued so happy in my Beloved, that altho’ I should have been forced to live a vagabond in a desert, I should have found no difficulty in it. This state had not lasted long, when in effect, I found myself led into a desert.――I found myself in a forlorn condition, altogether poor, wretched and miserable.――The proper source of this grief is, the knowledge of ourselves, by which we find, that there is an extreme unlikeness between God and us. We see ourselves most opposite to him, and that our inmost soul is entirely corrupted, depraved and full of all kind of evil and malignity, of the world and flesh and all sorts of abominations:” from hence it has been inferred, That the knowledge of ourselves, without which we should perish everlastingly, _must_ even after we have attained justifying faith, occasion the deepest heaviness.

9. But upon this I would observe, 1. In the preceding paragraph, this writer says, “Hearing I had not a true faith in Christ, I offered myself up to God, and immediately felt his love.” It may be so; and yet it does not appear, That this was justification. ’Tis more probable, it was no more then what are usually termed the _drawings of the Father_. And if so, the heaviness and darkness which followed, was no other than conviction of sin, which in the nature of things must precede that faith whereby we are justified. 2. Suppose she was justified almost the same moment she was convinced of wanting faith, there was then no time for that gradually increasing self-knowledge which uses to precede justification. In this case therefore it came after, and was probably the more severe, the less it was expected. 3. It is allowed, there will be a far deeper, a far clearer and fuller knowledge of our inbred sin, of our total corruption by nature, after justification, than ever there was before it. But this need not occasion darkness of soul: I will not say That it _must_ bring us into heaviness. Were it so, the apostle would not have used that expression, _if need be_: for there would be an absolute, indispensable need of it, for all that would know themselves: that is in effect, for all that would know the perfect love of God, and be thereby _made meet to be partakers of the inheritance of the saints in light_. But this is by no means the case: On the contrary, God may increase the knowledge of ourselves to any degree, and increase in the same proportion the knowledge of himself and the experience of his love. And in this case, there would be no “desert, no misery, no forlorn condition;” but love and peace and joy gradually springing up into everlasting life.

IV. 1. For what ends then, (which was the fourth thing to be considered) does God permit heaviness to befal so many of his children? The apostle gives us a plain and direct answer to this important question; _That the trial of their faith, which is much more precious than gold that perisheth though it be tried by fire, may be found unto praise and honour and glory, at the revelation of_ Jesus Christ, ver. 7. There may be an allusion to this, in that well-known passage of the fourth chapter (altho’ it primarily relates to quite another thing, as has been already observed:) _Think it not strange concerning the fiery trial which is to try you, but rejoice that ye are partakers of the sufferings of_ Christ: _That when his glory shall be revealed, ye may likewise rejoice with exceeding great joy_, ver. 12, &c.

2. Hence we learn, that the first and great end of God’s permitting the temptations which bring heaviness on his children, is the trial of their faith, which is tried by these, even as gold by the fire. Now we know, gold tried in the fire, is purified thereby, is separated from its dross. And so is faith, in the fire of temptation; the more it is tried, the more it is purified. Yea, and not only purified, but also strengthened, confirmed, increased abundantly, by so many more proofs of the wisdom and power, the love and faithfulness of God. This then, to increase our faith is one gracious end of God’s permitting those manifold temptations.

3. They serve to try, to purify, to confirm and increase that living hope also, whereunto _the_ God _and Father of our_ Lord Jesus Christ _hath begotten us again of his abundant mercy_. Indeed our hope cannot but increase, in the same proportion with our faith. On this foundation it stands: believing in his name, living by faith in the Son of God, we hope for, we have a confident expectation of, the glory which shall be revealed. And consequently, whatever strengthens our faith; increases our hope also. At the same time it increases our joy in the Lord, which cannot but attend an hope full of immortality. In this view the apostle exhorts believers in the other chapter, _Rejoice that ye are partakers of the sufferings of_ Christ. On this very account, _happy are you; for the Spirit of glory and of_ God _resteth upon you_. And hereby ye are enabled, even in the midst of sufferings to _rejoice with joy unspeakable and full of glory_.

4. They rejoice the more, because the trials which increase their faith and hope, increase their love also: both their gratitude to God for all his mercies, and their good-will to all mankind. Accordingly the more deeply sensible they are, of the loving-kindness of God their Saviour, the more is their heart inflamed with love to him _who first loved us_. The clearer and stronger evidence they have of the glory that shall be revealed, the more do they love him who hath purchased it for them, and _given them the earnest_ thereof _in their hearts_. And this, the increase of their love, is another end of the temptations permitted to come upon them.

5. Yet another is, Their advance in holiness; holiness of heart and holiness of conversation: the latter naturally resulting from the former; for a good tree will bring forth good fruit. And all inward holiness is the immediate fruit of the faith that worketh by love. By this the blessed Spirit purifies the heart from pride, self-will, passion; from love of the world, from foolish and hurtful desires, from vile and vain affections. Beside that sanctified afflictions have (thro’ the grace of God) an immediate and direct tendency to holiness. Thro’ the operation of his Spirit, they humble more and more, and abase the soul before God. They calm and meeken our turbulent spirit, tame the fierceness of our nature, soften our obstinacy and self-will, crucify us to the world; and bring us to expect all our strength from, and to seek all our happiness in God.

6. And all these terminate in that great end, That our faith, hope, love and holiness, _may be found_ (if it doth not yet appear) _unto praise_ from God himself, _and honour_ from men and angels, _and glory_ assigned by the great Judge to all that have endured to the end. And this will be assigned in that awful day to every man _according to his works_, according to the work which God had wrought in his heart, and the outward works which he has wrought for God: and likewise according to what he had suffered; so that all these trials are unspeakable gain. So many ways do these _light afflictions, which are but for a moment, work out for us a far more exceeding and eternal weight of glory_!

7. Add to this the advantage which others may receive, by seeing our behaviour under affliction. We find by experience, example frequently makes a deeper impression upon us than precept. And what examples have a stronger influence, not only on those who are partakers of like precious faith, but even on them who have not known God, than that of a soul calm and serene in the midst of storms, sorrowful yet always rejoicing: meekly accepting whatever is the will of God, however grievous it may be to nature: saying in sickness and pain, _The cup which my Father hath given me shall I not drink it_? In loss or want, _The_ Lord _gave: the_ Lord _hath taken away: blessed be the name of the_ Lord!

V. 1. I am to conclude with some inferences. And, first, How wide is the difference between _darkness_ of soul and _heaviness_? Which nevertheless are so generally confounded with each other, even by experienced Christians! Darkness, or the wilderness-state implies a total loss of joy in the Holy Ghost: heaviness does not; in the midst of this we may _rejoice with joy unspeakable_. They that are in darkness have lost the peace of God; they that are in heaviness have not: so far from it, that at the very time _peace_ as well as _grace_ may _be multiplied unto_ them. In the former, the love of God is waxed cold, if it be not utterly extinguished: in the latter it retains its full force, or rather increases daily. In these, faith itself, if not totally lost, is however grievously decayed. Their evidence and conviction of things not seen, particularly of the pardoning love of God, is not so clear or strong as in time past: and their trust in him is proportionally weakened. Those, tho’ they see him not, yet have a clear, unshaken confidence in God, and an abiding evidence of that love, whereby all their sins are blotted out. So that as long as we can distinguish faith from unbelief, hope from despair, peace from war, the love of God from the love of the world, we may infallibly distinguish _heaviness_ from _darkness_.

2. We may learn from hence, secondly, That there may be need of _heaviness_, but there can be no need of _darkness_. There may be need of our being in _heaviness for a season_, in order to the ends above recited: at least, in this sense, as it is a natural result of those _manifold temptations_, which are needful to try and increase our faith, to confirm and inlarge our hope, to purify our heart from all unholy tempers, and to perfect us in love. And by consequence they are needful, in order to brighten our crown, and add to our eternal weight of glory. But we cannot say, that darkness is needful, in order to any of these ends. It is no way conducive to them: the loss of faith, hope, love, is surely neither conducive to holiness, nor to the increase of that reward in heaven, which will be in proportion to our holiness on earth.

3. From the apostle’s manner of speaking we may gather, thirdly, That even heaviness is not _always_ needful. _Now, for a season, if need be_: so it is not needful for _all persons_; nor for any person, at _all times_. God is able, he hath both power and wisdom, to work when he pleases, the same work of grace, in any soul, by other means. And in some instances he does so: he causes those whom it pleaseth him to go on from strength to strength, even till they _perfect holiness in_ his _fear_, with scarce any heaviness at all: as having an absolute power over the heart of man, and moving all the springs of it at his pleasure. But these cases are rare: God generally sees good to try _acceptable men in the furnace of affliction_. So that manifold temptations and heaviness, more or less, are usually the portion of his dearest children.

4. We ought therefore, lastly, to watch and pray and use our utmost endeavours to avoid falling into darkness. But we need not be sollicitous how to avoid, so much as how to improve by heaviness. Our great care should be, so to behave ourselves under it, so to wait upon the Lord therein, that it may fully answer all the design of his love, in permitting it to come upon us: that it may be a means of increasing our faith, of confirming our hope, of perfecting us in all holiness. Whenever it comes, let us have an eye to these gracious ends, for which it is permitted, and use all diligence, that we may not _make void the counsel of_ God _against ourselves_. Let us earnestly _work together with him_, by the grace which he is continually giving us, in _purifying_ ourselves _from all pollution both of flesh and spirit_, and daily _growing in the grace of our_ Lord Jesus Christ, till we are received into his everlasting kingdom!

The End of the Third VOLUME.

Footnotes.

1 ‒ _De mortalitate._

2 ‒ _Carnis & corporis multa ac: gravia tormenta._

3 ‒ Gen. i. 26, 27.

4 ‒ Eph. iv. 24.

5 ‒ Gen. i. 31.

6 ‒ Gen. iii. 8.

7 ‒ _Q._ 163, 165.

Transcriber’s Notes.

The following corrections have been made in the text:

Page 5:
Sentence starting: 3. To consider this a little more....
– numeral ‘2’ was skipped
(3. To consider this a little more)

Page 14:
Sentence starting: Or (as the same exhortation....
– ‘Ἀγωνίζεθε’ replaced with ‘Ἀγωνίζεσθε’
(Ἀγωνίζεσθε εἰσελθεῖν)
Sentence starting: For after he had said,...
– ‘ἄρξηθε ἔχω ἐσἀναι’ replaced with ‘ἄρξησθε ἔχω ἐστάναι’
(ἄρξησθε ἔχω ἐστάναι)

Page 74:
Sentence starting: 9. And if thou art throughly....
– ‘2’ replaced with ‘9’
(9. And if thou art throughly)

Page 85:
Sentence starting: 10. Consider this well:...
– duplicated paragraph number ‘10.’
(10. Consider this well:)

Page 160:
Sentence starting: 3. ’Tis very possible,...
– ‘Jehonabab’ replaced with ‘Jehonadab’
(as even _Jehonadab_ was)

Page 161:
Sentence starting: For we may well believe....
– ‘Jehonabab’ replaced with ‘Jehonadab’
(_Jehonadab_ as well as all his posterity)

Page 189:
Sentence starting: And those in the fifth,...
– ‘it’ replaced with ‘is’
(whosoever is born of God)

Page 193:
Sentence starting: After he had there related....
– ‘λαμθὰνειν’ replaced with ‘λαμβάνειν’
(οὗ ἔμελλον λαμβάνειν οἱ πιστεύοντες εἰς αὐτόν)

Page 228:
Sentence starting: 2. With regard to the....
– duplicated paragraph number ‘2.’
(2. With regard to the)

Page 246:
Sentence starting: Only _make_ thy _request....
– ‘withold’ replaced with ‘withhold’
(he cannot withhold from thee)

Page 250:
Sentence starting: 6. *In order to this,...
– duplicated paragraph number ‘6.’
(6. *In order to this,)

Page 257:
Sentence starting: 1. Faith in general is....
– ‘Ἔλεγκος πραγμάτων οὐ βλετομένων’ replaced with
‘Ἔλεγχος πραγμάτων οὐ βλεπομένων’
(Ἔλεγχος πραγμάτων οὐ βλεπομένων)

Page 262:
Sentence starting: Every one that believes....
– ‘as’ replaced with ‘or’
(or has not)

Page 275:
Sentence starting: 3. Now God _saw that all_....
– duplicated word removed ‘to’
(saw them _all_ to be _very good_:)

Page 303:
Sentence starting: _Q._ What is baptism?
– Omitted word added ‘_A._’
(_A._ Baptism is a sacrament)