(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, frequently 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 live by naked faith: (naked indeed, if it be stript 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 11s. It is then very natural to suppose, that we shall

not

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 shew 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 asaults 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 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

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III. These are the usual causes of this second darkEnquire we, thirdly, What is the cure of it?

ness.

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 soul: 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.

1

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

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 five. 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 had not received it? Have you not gloried in anything 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 evildoers? 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

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 remem

brance