trine, 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 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 shows, 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." viz. 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 thoroughly 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! VOL. 6.-K

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 mean 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, 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 believed, 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 L.

ON HEAVINESS THROUGH MANIFOLD TEMPTATIONS.

"Now, for a season, if need be, ye are in Heaviness, through manifold Temptations."-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 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 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, 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, 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 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, to 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, 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 a 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 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 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 the "sanctification of the Spirit," which is the root of all true obedi

ence; 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 anderes, made sorry, grieved, from avan, 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 are 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 that the Apostle speaks of in the fourth chapter, yet many of the expressions there used concerning outward suffering, 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:" oxide, 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 diversity and variety make it more difficult to guard against them. Among