_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.