9. Another text which has been supposed to speak the same doctrine, is Hosea ii. 14. I will allure her and bring her into the wilderness, and speak comfortably unto her. Hence it has been inferred, that God will bring every believer into the wilderness, into a state of deadness and darkness. But it is certain, the text speaks no such thing. For 1. It does not appear, that it speaks of particular believers at all. It manifestly refers to the Jewish nation; and perhaps, to that only. But if it be applicable to particular persons, the plain meaning of it is this, I will draw him by love: I will next convince him of sin, and then comfort him by my pardoning mercy.
10. A third scripture from whence the same inference has been drawn, is that above recited, Ye now have sorrow: but I will see you again; and your heart shall rejoice, and your joy no man taketh from you. This has been supposed to imply, That God would, after a time withdraw himself from all believers: and that they could not, till after they had thus sorrowed, have the joy which no man could take from them. But the whole context shews, that our Lord is here speaking personally to the apostles, and no others; and that he is speaking concerning those particular events, his own death and resurrection. A little while, says he, and ye shall not see me, namely, whilst I am in the grave: And again, a little while, and ye shall see me, when I am risen from the dead. Ye will weep and lament, and the world will rejoice: but your sorrow shall be turned into joy—Ye now have sorrow, because I am about to be taken from your head. But I will see you again, after my resurrection, and your heart shall rejoice. And your joy which I will then give you, no man taketh from you. All this we know was literally fulfilled, in the particular case of the apostles. But no inference can be drawn from hence, with regard to God’s dealings with believers in general.
11. A fourth text (to mention no more) which has been frequently cited, in proof of the same doctrine, is, 1 Pet. iv. 12. Beloved, think it not strange concerning the fiery trial which is to try you. But this is full as foreign to the point as the preceding. The text, literally rendered, runs thus. Beloved, wonder not at the burning, which is among you, which is for your trial. Now however this may be accommodated to inward trials, in a secondary sense, yet primarily it doubtless refers to martyrdom, and the sufferings connected with it. Neither therefore is this text any thing at all to the purpose for which it is cited. And we may challenge all men to bring one text either from the Old or New Testament, which is any more to the purpose than this.
12. “But is not darkness much more profitable for the soul than light? Is not the work of God in the heart, most swiftly and effectually carried on, during a state of inward suffering? Is not a believer more swiftly and throughly purified, by sorrow than by joy? By anguish and pain and distress and spiritual martyrdoms, than by continual peace?” So the Mystics teach: so it is written in their books; but not in the oracles of God. The scripture no where says, that the absence of God best perfects his work in the heart! Rather his presence, and a clear communion with the Father and the Son. A strong consciousness of this will do more in an hour, than his absence in an age. Joy in the Holy Ghost will far more effectually purify the soul, than the want of that joy. And the peace of God is the best means of refining the soul from the dross of earthly affections. Away then with the idle conceit, that the kingdom of God is divided against itself: that the peace of God and joy in the Holy Ghost are obstructive of righteousness: and that we are saved not by faith, but by unbelief; not by hope, but by despair!
13. So long as men dream thus, they may well walk in darkness: nor can the effect cease, till the cause is removed. But yet we must not imagine, it will immediately cease, even when the cause is no more. When either ignorance or sin has caused darkness, one or the other may be removed, and yet the light which was obstructed thereby, may not immediately return. As it is the free gift of God, he may restore it, sooner or later, as it pleases him. In the case of sin, we cannot reasonably expect, that it should immediately return. The sin began before the punishment, which may therefore justly remain, after the sin is at an end. And even in the natural course of things, tho’ a wound cannot be healed while the dart is sticking in the flesh, yet neither is it healed as soon as that is drawn out; but soreness and pain may remain long after.
14. Lastly, If darkness be occasioned by manifold, heavy and unexpected temptations, the best way of removing and preventing this is, to teach believers always to expect temptation: seeing they dwell in an evil world, among wicked, subtle, malicious spirits, and have an heart capable of all evil. Convince them that the whole work of sanctification, is not (as they imagined) wrought at once: that when they first believe, they are but as new-born babes, who are gradually to grow up, and may expect many storms, before they come to the full stature of Christ. Above all, let them be instructed, when the storm is upon them, not to reason with the devil, but to pray; to pour out their souls before God, and shew him of their trouble. And these are the persons unto whom chiefly we are to apply the great and precious promises: (not to the ignorant, till the ignorance is removed; much less to the impenitent sinner.) To these we may largely and affectionately declare the loving kindness of God our Saviour, and expatiate upon his tender mercies, which have been ever of old. Here we may dwell upon the faithfulness of God, whose word is tried to the uttermost, and upon the virtue of that blood which was shed for us, to cleanse us from all sin. And God will then bear witness to his word, and bring their souls out of trouble. He will say, Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. Yea, and that light, if thou walk humbly and closely with God, will shine more and more unto the perfect day.
SERMON XLVII.
1 Peter i. 6.
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,