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 that feel it. "Having food and raiment," (indeed the latter word, σxenaopata, 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 clothing 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, 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?" 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! 66 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 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 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, although 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 the 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. It is more probable, it was no more than 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." (Verse 7.) There may be an allusion to this, in that well-known passage of the fourth chapter: (Although 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." (Verse 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 a 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 lovingkindness 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 |