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 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 to deliver his out of temptation.
III. These are the usual causes of this second darkness. Enquire we, thirdly, What is the cure of it?
1. *To suppose that this is one and the same in all cases, is a great 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 worst 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.
3. If upon the closest search, you can find no sin of commission which causes the cloud upon your soul, enquire next, if there be not some sin of omission, which separates between God and you? Do you not suffer sin upon your brother? Do you reprove them that sin in your sight? Do you walk in all the ordinances of God? In public, family, private prayer? If not, and you habitually neglect any one of these known duties, how can you expect, that the light of his countenance should continue to shine upon you? Make haste to strengthen the things that remain: then your soul shall live. To-day, if ye will hear his voice, by his grace supply what is lacking. When you hear a voice behind you saying, This is the way; walk thou in it: harden not your heart: be no more disobedient to the heavenly calling. Till the sin, whether of omission or commission, be removed, all comfort is false and deceitful. It is only skinning the wound over, which still festers and rankles beneath. Look for no peace within till you are at peace with God; which cannot be without fruits meet for repentance.
4. But perhaps you are not conscious of even any sin of omission, which impairs your peace and joy in the Holy Ghost. Is there not then some inward sin, which as a root of bitterness springs up in your heart to trouble you? Is not your dryness and barrenness of soul occasioned by your hearts departing from the living God? Has not the foot of pride come against you? Have you not thought of yourself more highly than you ought to think? Have you not in any respect sacrificed to your own net, and burnt incense to your own drag? Have you not ascribed your success in any undertaking, to your own courage, or strength, or wisdom? Have you not boasted of something you have received, as though you have not received it? Have you not gloried in any thing save the cross of our Lord Jesus Christ? Have you not sought after or desired the praise of men? Have you not taken pleasure in it? If so, you see the way you are to take. If you have fallen by pride, humble yourself under the mighty hand of God, and he will exalt you in due time. Have not you forced him to depart from you, by giving place to anger? Have you not fretted yourself because of the ungodly, or been envious against the evil-doers? Have you not been offended at any of your brethren? Looking at their (real or imagined) sin, so as to sin yourself against the great law of love, by estranging your heart from them? Then look unto the Lord, that you may renew your strength, that all this sharpness and coldness may be done away, that love and peace and joy may return together, and you may be invariably kind to each other and tender-hearted; forgiving one another, even as God for Christ’s sake hath forgiven you. Have not you given way to any foolish desire? To any kind or degree of inordinate affection? How then can the love of God have place in your heart, till you put away your idols? Be not deceived: God is not mocked: he will not dwell in a divided heart. As long therefore as you cherish Delilah in your bosom, he has no place there: it is vain to hope for a recovery of his light, till you pluck out the right-eye and cast it from you. O let there be no longer delay. Cry to him, that he may enable you so to do! Bewail your own impotence and helplessness; and the Lord being your helper, enter in at the strait gate: take the kingdom of heaven by violence! Cast out every idol from his sanctuary, and the glory of the Lord shall soon appear.
5. Perhaps it is this very thing, the want of striving, spiritual sloth, which keeps your soul in darkness. You dwell at ease in the land: there is no war in your coasts, and so you are quiet and unconcerned. You go on in the same even track of outward duties, and are content, there to abide. And do you wonder mean-time, that your soul is dead? O stir yourself up before the Lord! Arise, and shake yourself from the dust: wrestle with God for the mighty blessing. Pour out your soul unto God in prayer, and continue therein with all perseverance. Watch! Awake out of sleep and keep awake! Otherwise there is nothing to be expected, but that you will be alienated more and more from the light and life of God.
6. If upon the fullest and most impartial examination of yourself, you cannot discern that you at present give way, either to spiritual sloth, or any other inward or outward sin, then call to mind the time that is past. Consider your former tempers, words and actions. Have these been right before the Lord? Commune with him in your chamber and be still, and desire of him to try the ground of your heart, and bring to your remembrance whatever has at any time offended the eyes of his glory. If the guilt of any unrepented sin remain on your soul, it cannot be but you will remain in darkness, till having been renewed by repentance, you are again washed by faith in the fountain opened for sin and uncleanness.
7. Entirely different will be the manner of the cure, if the cause of the disease be not sin, but ignorance. It may be, ignorance of the meaning of scripture; perhaps occasioned by ignorant commentators; ignorant at least in this respect, however knowing or learned they may be in other particulars. And in this case, that ignorance must be removed, before we can remove the darkness arising from it. We must shew the true meaning of those texts, which have been misunderstood. My design does not permit me to consider all the passages of scripture which have been prest into this service. I shall just mention two or three, which are frequently brought to prove, that all believers must, sooner or later, walk in darkness.
8. One of these is Isaiah l. 10. Who is among you that feareth the Lord, and obeyeth the voice of his servant, that walketh in darkness and hath no light? Let him trust in the name of the Lord, and stay upon his God. But how does it appear either from the text or context, that the person here spoke of ever had light? One who is convinced of sin, feareth the Lord and obeyeth the voice of his servant. And him we should advise, tho’ he was still dark of soul, and had never seen the light of God’s countenance, yet to trust in the name of the Lord, and stay upon his God. This text therefore proves nothing less, than that a believer in Christ “must sometimes walk in darkness.”