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ing 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, (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 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." 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."

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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 Auxbevres,-made sorry, grieved; from λʊπη,—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 living faith in Christ, and the genuine love of God in their hearts.

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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. 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.

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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;" @oıxıλ015,—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 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

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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, σxeñaσμara, 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,
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?" 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!

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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

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