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.”