Sermon 46 · The Wilderness State · 2

6. A Third cause of our losing this is, the giving way to some kind of inward sin. For example: We know, every one that is "proud in heart is an abomination to the Lord;" and that, although this pride of heart should not appear in the outward conversation. Now, how easily may a soul filled with peace and joy fall into this snare of the devil! How natural is it for him to imagine that he has more grace, more wisdom or strength, than he really has to "think more highly of himself than he ought to think!" How natural to glory in something he has received, as if he had not received it! But seeing God continually "resisteth the proud, and giveth grace" only "to the humble," this must certainly obscure, if not wholly destroy, the light which before shone on his heart.

7. The same effect may be produced by giving place to anger, whatever the provocation or occasion be; yea, though it were coloured over with the name of zeal for the truth, or for the glory of God. Indeed all zeal which is any other than the flame of love is "earthly, animal, devilish." It is the flame of wrath: It is flat, sinful anger, neither better nor worse. And nothing is a greater enemy to the mild, gentle love of God than this: They never did, they never can, subsist together in one breast. In the same proportion as this prevails, love and joy in the Holy Ghost decrease. This is particularly observable in the case of offence; I mean, anger at any of our brethren, at any of those who are united with us either by civil or religious ties. If we give way to the spirit of offence but one hour, we lose the sweet influences of the Holy Spirit; so that, instead of amending them, we destroy ourselves, and become an easy prey to any enemy that assaults us.

8. But suppose we are aware of this snare of the devil, we may be attacked from another quarter. When fierceness and anger are asleep, and love alone is waking, we may be no less endangered by desire, which equally tends to darken the soul. This is the sure effect of any foolish desire, any vain or inordinate affection. If we set our affection on things of the earth, on any person or thing under the sun; if we desire anything but God, and what tends to God; if we seek happiness in any creature; the jealous God will surely contend with us, for he can admit of no rival. And if we will not hear his warning voice, and return to him with our whole soul, we continue to grieve him with our idols, and running after other gods, we shall soon be cold, barren, and dry; and the god of this world will blind and darken our hearts.

9. But this he frequently does, even when we do not give way to any positive sin. It is enough, it gives him sufficient advantage, if we do not "stir up the gift of God which is in us;" if we do not agonize continually "to enter in at the strait gate;" if we do not earnestly "strive for the mastery," and "take the kingdom of heaven by violence." There needs no more than not to fight, and we are sure to be conquered. Let us only be careless or "faint in our mind," let us be easy and indolent, and our natural darkness will soon return, and overspread our soul. It is enough, therefore, if we give way to spiritual sloth; this will effectually darken the soul: It will as surely destroy the light of God, if not so swiftly, as murder or adultery.

10. But it is well to be observed, that the cause of our darkness (whatsoever it be, whether omission or commission, whether inward or outward sin) is not always nigh at hand. Sometimes the sin which occasioned the present distress may lie at a considerable distance. It might be committed days, or weeks, or months before. And that God now withdraws his light and peace on account of what was done so long ago is not (as one might at first imagine) an instance of his severity, but rather a proof of his longsuffering and tender mercy. He waited all this time if haply we would see, acknowledge, and correct what was amiss. And in default of this he at length shows his displeasure, if thus, at last, he may bring us to repentance.

(II). 1. Another general cause of this darkness is ignorance; which is likewise of various kinds. If men know not the Scriptures, if they imagine there are passages either in the Old or New Testament which assert, that all believers without exception, must sometimes be in darkness; this ignorance will naturally bring upon them the darkness which they expect. And how common a case has this been among us! How few are there that do not expect it! And no wonder, seeing they are taught to expect it; seeing their guides lead them into this way. Not only the mystic writers of the Romish Church, but many of the most spiritual and experimental in our own, (very few of the last century excepted,) lay it down with all assurance as a plain, unquestionable Scripture doctrine, and cite many texts to prove it.

2. Ignorance also of the work of God in the soul frequent occasions this darkness. Men imagine (because so they have been taught, particularly by writers of the Romish communion, whose plausible assertions too many Protestants have received without due examination) that they are not always to walk in luminous faith; that this is only a lower dispensation; that as they rise higher they are to leave those sensible comforts, and to live by naked faith (naked indeed, if it be stripped both of love, and peace, and joy in the Holy Ghost!) that a state of light and joy is good, but a state of darkness and dryness is better; that it is by these alone we can be purified from pride, love of the world, and inordinate self-love; and that, therefore, we ought neither to expect nor desire to walk in the light always. Hence it is, (though other reasons may concur.) that the main body of pious men in the Romish Church generally walk in a dark uncomfortable way, and if ever they receive, soon lose the light of God.

(III). 1. A Third general cause of this darkness is temptation. When the candle of the Lord first shines on our head, temptation frequently flees away, and totally disappears. All is calm within; perhaps without too, while God makes our enemies to be at peace with us. It is then very natural to suppose that we shall not see war any more. And there are instances wherein this calm has continued, not only for weeks, but for months or years. But commonly it is otherwise: In a short time "the winds blow, the rains descend, and the floods arise" anew. They who know not either the Son or the Father, and consequently hate his children, when God slackens the bridle which is in their teeth , will show that hatred in various instances. As of old, "he that was born after the flesh persecuted him that was born after the Spirit, even so it is now;" the same cause still producing the same effect. The evil which yet remains in the heart will then also move afresh; anger, and many other roots of bitterness will endeavour to spring up. At the same time, Satan will not be wanting to cast in his fiery darts; and the soul will have to wrestle, not only with the world, not only "with flesh and blood, but with principalities and powers, with the rulers of the darkness of this world, with wicked spirits in high places." Now, when so various assaults are made at once, and perhaps with the utmost violence, it is not strange if it should occasion, not only heaviness, but even darkness in a weak believer; -- more especially if he was not watching; if these assaults are made in an hour when he looked not for them; if he expected nothing less, but had fondly told himself, -- the day of evil would return no more.

2. The force of those temptations which arise from within will be exceedingly heightened if we before thought too highly of ourselves, as if we had been cleansed from all sin. And how naturally do we imagine this during the warmth of our first love! How ready are we to believe that God has "fulfilled in us the" whole "work of faith with power!" that because we feel no sin, we have none in us; but the soul is all love! And well may a sharp attack from an enemy whom we supposed to be not only conquered but slain, throw us into much heaviness of soul; yea, sometimes, into utter darkness: Particularly when we reason with this enemy, instead of instantly calling upon God, and casting ourselves upon Him, by simple faith, who "alone knoweth how to deliver" his "out of temptation."

III. These are the usual causes of this second darkness. Inquire we, Thirdly, What is the cure of it?

1. To suppose that this is one and the same in all cases is a and fatal mistake; and yet extremely common, even among many, who pass for experienced Christians, yea, perhaps take upon them to be teachers in Israel, to be the guides of other souls. Accordingly, they know and use but one medicine, whatever be the cause of the distemper. They begin immediately to apply the promises; to preach the gospel, as they call it. To give comfort is the single point at which they aim; in order to which they say many soft and tender things, concerning the love of God to poor helpless sinners, and the efficacy of the blood of Christ. Now this is quackery indeed, and that of the worse sort, as it tends, if not to kill men's bodies, yet without the peculiar mercy of God, "to destroy both their bodies and souls in hell." It is hard to speak of these "daubers with untempered mortar," these promise-mongers, as they deserve. They well deserve the title, which has been ignorantly given to others: They are spiritual mountebanks. They do, in effect, make "the blood of the covenant an unholy thing." They vilely prostitute the promises of God by thus applying them to all without distinction. Whereas, indeed, the cure of spiritual, as of bodily diseases, must be as various as are the causes of them. The first thing, therefore, is to find out the cause; and this will naturally point out the cure.

2. For instance: Is it sin which occasions darkness? What sin? Is it outward sin of any kind? Does your conscience accuse you of committing any sin, whereby you grieve the Holy Spirit of God? Is it on this account that he is departed from you, and that joy and peace are departed with him? And how can you expect they should return, till you put away the accursed thing? "Let the wicked forsake his way;" "cleanse your hands, ye sinners;" "put away the evil of your doings;" so shall your "light break out of obscurity;" the Lord will return and "abundantly pardon."