Chapter IX: Part 9

I. 1. And, _first_, Why must we be born again? What is the foundation of this doctrine? The foundation of it lies near as deep as the creation of the world: *In the scriptural account whereof we read, [3]_And_ God, the three-one God, _said, Let us make man in our image, after our likeness. So_ God _created man in his own image, in the image of_ God _created he him_: not barely in his _natural image_, a picture of his own immortality, a spiritual being, endued with understanding, freedom of will, and various affections: not merely in his _political image_, the governor of this lower world, having _dominion over the fishes of the sea, and over all the earth_: but chiefly in his _moral image_, which according to the apostle, is [4]_righteousness and true holiness_. In this image of God was man made. God _is love_: accordingly man at his creation was full of love: which was the sole principle of all his tempers, thoughts, words and actions. God is full of justice, mercy and truth: so was man as he came from the hands of his Creator. God is spotless purity: and so man was in the beginning pure from every sinful blot. Otherwise God could not have pronounced _him_, as well as all the other works of his hands, [5]_very good_. This he could not have been, had he not been pure from sin, and filled with righteousness and true holiness. For there is no medium: if we suppose an intelligent creature, not to love God, not to be righteous and holy, we necessarily suppose him not to be good at all: much less to be _very good_.

2. But although man was made in the image of God, yet he was not made immutable. This would have been inconsistent with that state of trial, in which God was pleased to place him. He was therefore created able to stand, and yet liable to fall. And this God himself apprized him of, and gave him a solemn warning against it. Nevertheless _man_ did _not abide in honour_: he fell from his high estate. He _ate of the tree whereof the_ Lord _had commanded him, Thou shalt not eat thereof_. By this wilful act of disobedience to his Creator, this flat rebellion against his Sovereign, he openly declared, that he would no longer have God to rule over him: that he would be governed by his own will, and not the will of him that created him, and that he would not seek his happiness in God, but in the world, in the works of his hands. Now God had told him before, _In the day that thou eatest_ of that fruit _thou shalt surely die_. And the word of the Lord cannot be broken. Accordingly in that day he did die: he died to God, the most dreadful of all deaths. He lost the life of God: he was separated from him, in union with whom his spiritual life consisted. The body dies, when it is separated from the soul; the soul, when it is separated from God. But this separation from God _Adam_ sustained in the day, the hour he ate of the forbidden fruit. And of this he gave immediate proof; presently shewing by his behaviour, that the love of God was extinguished in his soul, which was now _alienated from the life of_ God. Instead of this, he was now under the power of servile fear, so that he fled from the presence of the Lord. Yea, so little did he retain even of the knowledge of him, who filleth heaven and earth, that he endeavoured to [6]_hide himself from the_ Lord God, _among the trees of the garden_! So had he lost both the knowledge and the love of God, without which the image of God could not subsist. Of this therefore he was deprived at the same time, and became unholy as well as unhappy. In the room of this, he had sunk into pride and self-will, the very image of the devil, and into sensual appetites and desires, the image of the beasts that perish.

3. If it be said, “Nay but that threatning, _In the day that thou eatest thereof thou shalt surely die_, refers to temporal death and that alone, to the death of the body only;” The answer is plain; to affirm this, is flatly and palpably to make God a liar: to aver, that the God of truth positively affirmed a thing contrary to truth. For it is evident, _Adam_ did not _die_ in this sense, _in the day that he ate thereof_. He lived in the sense opposite to this death, above nine hundred years after. So that this cannot possibly be understood of the death of the body, without impeaching the veracity of God. It must therefore be understood of spiritual death, the loss of the life and image of God.

4. And _in_ Adam _all died_, all human-kind, all the children of men who were then in _Adam_’s loins. The natural consequence of this is, that every one descended from him, comes into the world spiritually dead, dead to God, wholly _dead in sin_: entirely void of the life of God, void of the image of God, of all that _righteousness and holiness_, wherein _Adam_ was created. Instead of this every man born into the world, now bears the image of the devil, in pride and self-will; the image of the beast, in sensual appetites and desires. This then is the foundation of the new birth, the entire corruption of our nature. Hence it is, that being _born in sin_, we must be _born again_. Hence every one that is born of a woman, must be born of the Spirit of God.

II. 1. But how must a man be born again? What is the nature of the new birth? This is the _second_ question. And a question it is, of the highest moment that can be conceived. We ought not therefore in so weighty a concern, to be content with a slight enquiry; but to examine it with all possible care, and to ponder it in our hearts, ’till we fully understand this important point, and clearly see, how we are to be born again.

2. Not that we are to expect any minute, philosophical account, of the _manner how_ this is done. Our Lord sufficiently guards us against any such expectation, by the words immediately following the text: wherein he reminds _Nicodemus_ of as indisputable a fact, as any in the whole compass of nature: which notwithstanding the wisest man under the sun, is not able fully to explain. _The wind bloweth where it listeth_, not by thy power or wisdom, _and thou hearest the sound thereof_: thou art absolutely assured, beyond all doubt, that it doth blow. _But thou canst not tell, whence it cometh, neither whither it goeth._ The precise manner how it begins and ends, rises and falls, no man can tell. _So is every one that is born of the Spirit._ Thou mayst be as absolutely assured of the fact, as of the blowing of the wind: but the precise manner how it is done, how the Holy Spirit works this in the soul, neither thou nor the wisest of the children of men is able to explain.

3. However it suffices for every rational and Christian purpose, that without descending into curious, critical enquiries, we can give a plain scriptural account of the nature of the new birth. This will satisfy every reasonable man, who desires only the salvation of his soul. The expression, being _born again_, was not first used by our Lord in his conversation with _Nicodemus_. It was well known before that time, and was in common use among the Jews, when our Saviour appeared among them. When an adult Heathen was convinced, that the Jewish religion was of God, and desired to join therein, it was the custom to baptize him first, before he was admitted to circumcision. And when he was baptized, he was said to be _born again_: by which they meant, that he who was before a child of the devil was now adopted into the family of God, and accounted one of his children. This expression therefore which _Nicodemus_ being _a teacher in Israel_, ought to have understood well, our Lord uses in conversing with him: only in a stronger sense than he was accustomed to. And this might be the reason of his asking, _How can these things be_? They cannot be literally. _A man_ cannot _enter a second time into his mother’s womb and be born_. But they may, spiritually. A man may be _born from above, born of_ God, _born of the Spirit_: in a manner which bears a very near analogy to the natural birth.

4. Before a child is born into the world, he has eyes, but sees not; he has ears, but does not hear. He has a very imperfect use of any other sense. He has no knowledge of any of the things of the world, or any natural understanding. To that manner of existence which he then has, we do not even give the name of life. It is then only when a man is born, that we say he begins to live. For as soon as he is born, he begins to see the light, and the various objects with which he is encompassed. His ears are then opened, and he hears the sounds which successively strike upon them. At the same time all the other organs of sense begin to be exercised upon their proper objects. He likewise breathes and lives in a manner wholly different from what he did before. How exactly doth the parallel hold, in all these instances? While a man is in a mere natural state, before he is born of God, he has, in a spiritual sense, eyes and sees not, a thick impenetrable veil lies upon them. He has ears, but hears not; he is utterly deaf to what he is most of all concerned to hear. His other spiritual senses are all locked up; he is in the same condition as if he had them not. Hence he has no knowledge of God, no intercourse with him; he is not at all acquainted with him. He has no true knowledge of the things of God, either of spiritual or eternal things. Therefore though he is a living man, he is a dead Christian. But as soon as he is born of God, there is a total change in all these particulars. The _eyes of_ his _understanding are opened_ (such is the language of the great apostle:) and he who of old _commanded light to shine out of darkness shining on his heart_, he sees _the light of the glory of_ God, his glorious love, _in the face of_ Jesus Christ. His ears being opened, he is now capable of hearing the inward voice of God, saying, _Be of good chear, thy sins are forgiven thee: Go and sin no more_. This is the purport of what God speaks to his heart: Although perhaps not in these very words. He is now ready to hear whatsoever _He that teacheth man knowledge_ is pleased from time to time to reveal to him. He “feels in his heart (to use the language of our church) the mighty working of the Spirit of God:” not in a gross, carnal sense, as the men of the world stupidly and wilfully misunderstand the expression: though they have been told again and again, we mean thereby neither more nor less than this: he feels, is inwardly sensible of the graces which the Spirit of God works in his heart. He feels, he is conscious of a _peace which passeth all understanding_. He many times feels such a joy in God, as is _unspeakable and full of glory_. He feels _the love of_ God _shed abroad in his heart by the Holy Ghost which is given unto him_. And all his spiritual senses are then _exercised to discern_ spiritual _good and evil_. By the use of these he is daily increasing in the knowledge of God, of Jesus Christ whom he hath sent, and of all the things pertaining to his inward kingdom. And now he may be properly said _to live_: God having quickened him by his Spirit, he is alive to God through Jesus Christ. He lives a life which the world knoweth not of, a _life_ which _is hid with_ Christ _in_ God. God is continually breathing, as it were, upon the soul, and his soul is breathing unto God. Grace is descending into his heart, and prayer and praise ascending to heaven. And by this intercourse between God and man, this fellowship with the Father and the Son, as by a kind of spiritual respiration, the life of God in the soul is sustained: and the child of God grows up, ’till he comes to _the full measure of the stature of_ Christ.

5. From hence it manifestly appears, what is the nature of the new birth. It is that great change which God works in the soul, when he brings it into life: when he raises it from the death of sin, to the life of righteousness. It is the change wrought in the whole soul by the almighty Spirit of God, when it is _created anew in_ Christ Jesus, when it is _renewed after the image of_ God, _in righteousness and true holiness_: when the love of the world is changed into the love of God, pride into humility, passion into meekness; hatred, envy, malice, into a sincere, tender, disinterested love for all mankind. In a word, it is that change whereby the _earthly, sensual, devilish_ mind, is turned into the _mind which was in_ Christ Jesus. This is the nature of the new birth. _So is every one that is born of the Spirit._

III. 1. It is not difficult for any who has considered these things, to see the necessity of the new birth, and to answer the _third_ question, wherefore, to what ends is it necessary that we should be born again? It is very easily discerned, that this is necessary, first, in order to holiness. For what is holiness, according to the oracles of God? Not a bare external religion, a round of outward duties, how many soever they be, and how exactly soever performed. No: gospel-holiness is no less than the image of God stamped upon the heart. It is no other than the whole mind which was in Christ Jesus. It consists of all heavenly affections and tempers mingled together in one. It implies such a continual, thankful love, to him who hath not with-held from us his Son, his only Son, as makes it natural and in a manner necessary, to us, to love every child of man; as fills us with _bowels of mercies, kindness, gentleness, long-suffering_. It is such a love of God as teaches us to be blameless in all manner of conversation; as enables us to present our souls and bodies, all we are, and all we have, all our thoughts, words and actions, a continual sacrifice to God, acceptable through Christ Jesus. Now this holiness can have no existence, ’till we are renewed in the image of our mind. It cannot commence in the soul, ’till that change be wrought, ’till by the power of the highest overshadowing us we are _brought from darkness to light, from the power of_ Satan _unto_ God: that is, ’till we are born again; which therefore is absolutely necessary in order to holiness.

2. But _without holiness no man shall see the_ Lord, shall see the face of God in glory. Of consequence the new birth is absolutely necessary, in order to eternal salvation. Men may indeed flatter themselves (so desperately wicked and so deceitful is the heart of man!) that they may live in their sins ’till they come to the last gasp, and yet afterwards live with God. And thousands do really believe, that they have found a _broad way which leadeth_ not _to destruction_. What danger, say they, can a woman be in, that is so _harmless_ and so _virtuous_? What fear is there that so _honest_ a man, one of so strict _morality_, should miss of heaven? Especially, if over and above all this, they constantly attend on church and sacrament. One of these will ask with all assurance, “What, shall not I do as well as my neighbours?” Yes, as well as your unholy neighbours; as well as your neighbours that die in their sins. For you will all drop into the pit together, into the nethermost hell. You will all lie together in the lake of fire, _the lake of fire burning with brimstone_. Then, at length you will see (but God grant you may see it before!) the necessity of holiness in order to glory: and consequently, of the new birth, since none can be holy, except he be born again.

3. For the same reason, except he be born again, none can be happy even in this world. For it is not possible, in the nature of things, that a man should be happy who is not holy. Even the poor, ungodly poet could tell us,

_Nemo malus felix_:

No wicked man is happy. The reason is plain. All unholy tempers are uneasy tempers. Not only malice, hatred, envy, jealousy, revenge, create a present hell in the breast, but even the softer passions, if not kept within due bounds, give a thousand times more pain than pleasure. Even _hope_, when _deferred_ (and how often must this be the case?) _maketh the heart sick_. And every desire which is not according to the will of God, is liable to _pierce us through with many sorrows_. And all those general forces of sin, pride, self-will and idolatry, are in the same proportion as they prevail, general sources of misery. Therefore as long as these reign in any soul, happiness has no place there. But they must reign, ’till the bent of our nature is changed, that is, ’till we are born again. Consequently the new birth is absolutely necessary in order to happiness in this world, as well as in the world to come.

IV. I proposed in the last place, to subjoin a few inferences which naturally follow from the preceding observations.

1. And, _first_, It follows, that baptism is not the new birth: they are not one and the same thing. Many indeed seem to imagine, they are just the same: at least, they speak as if they thought so: but I do not know, that this opinion is publickly avowed, by any denomination of Christians whatever. Certainly it is not, by any within these kingdoms, whether of the established church, or dissenting from it. The judgment of the latter is clearly declared, in their [7]_large Catechism_: _Q._ “What are the parts of a sacrament? _A._ The parts of a sacrament are two: The one, an outward and sensible sign; the other, an inward and spiritual grace thereby signified. _Q._ What is baptism? ♦_A._ Baptism is a sacrament, wherein Christ hath ordained the washing with water, to be a sign and seal of regeneration, by his Spirit.” Here it is manifest, baptism, the sign, is spoken of as distinct from regeneration, the thing signified.

In the church-catechism likewise the judgment of our church is declared with the utmost clearness. “What meanest thou by this word, sacrament? I mean an outward and visible sign of an inward and spiritual grace. What is the outward part, or form in baptism? Water wherein the person is baptized, in the name of the Father, Son and Holy Ghost. What is the inward part or thing signified? A death unto sin, and a new birth unto righteousness.” Nothing therefore is plainer, than that according to the church of _England_, baptism is not the new birth.

But indeed the reason of the thing is so clear and evident, as not to need any other authority. For what can be more plain, than that the one is an external, the other an internal work? That the one is a visible, the other an invisible thing, and therefore wholly different from each other: the one being an act of man, purifying the body; the other, a change wrought by God in the soul. So that the former is just as distinguishable from the latter, as the soul from the body, or water from the Holy Ghost.

2. From the preceding reflections, we may, _secondly_, observe, that as the new birth is not the same thing with baptism, so it does not always accompany baptism: they do not constantly go together. A man may possibly be _born of water_, and yet not be _born of the Spirit_. There may sometimes be the outward sign, where there is not the inward grace. I do not now speak with regard to infants: it is certain, our church supposes, that all who are baptized in their infancy, are at the same time born again. And it is allowed, that the whole office for the baptism of infants proceeds upon this supposition. Nor is it an objection of any weight against this, that we cannot comprehend, how this work can be wrought in infants? For neither can we comprehend, _how_ it is wrought in a person of riper years. But whatever be the case with infants, it is sure all of riper years who are baptized are not at the same time born again. _The tree is known by its fruits_: and hereby it appears too plain to be denied, that divers of those who were children of the devil before they were baptized, continue the same after baptism: _for the works of_ their _Father they do_; they continue servants of sin, without any pretence either to inward or outward holiness.

3. *A third inference which we may draw from what has been observed, is, that the new birth is not the same with sanctification. This is indeed taken for granted by many: particularly by an eminent writer, in his late treatise on “the nature and grounds of Christian regeneration.” To wave several other weighty objections which might be made to that tract, this is a palpable one: it all along speaks of regeneration as a progressive work, carried on in the soul by slow degrees, from the time of our first turning to God. This is undeniably true of sanctification; but of regeneration, the new birth, it is not true. This is a part of sanctification, not the whole; it is the gate of it, the entrance into it. When we are born again, then our sanctification, our inward and outward holiness begins. And thenceforward we are gradually to _grow up in him who is our head_. This expression of the apostle admirably illustrates the difference between one and the other, and farther points out the exact analogy there is between natural and spiritual things. A child is born of a woman in a moment, or at least in a very short time. Afterward he gradually and slowly grows, ’till he attains to the stature of a man. In like manner a child is born of God, in a short time, if not in a moment. But it is by slow degrees that he afterward grows up to the measure of the full stature of Christ. The same relation therefore which there is, between our natural birth and our growth, there is, also between our new birth, and our sanctification.

4. *One point more we may learn from the preceding observations. But it is a point of so great importance, as may excuse the considering it the more carefully, and prosecuting it at some length. What must one who loves the souls of men, and is grieved that any of them should perish, say to one whom he sees living in sabbath-breaking, drunkenness, or any other wilful sin? What can he say, if the foregoing observations are true, but _you must be born again_. “No, says a zealous man, that cannot be. How can you talk so uncharitably to the man? Has he not been baptized already? He cannot be born again now.” Can he not be born again? Do you affirm this? Then he cannot be saved. Though he be as old as _Nicodemus_ was, yet _except he be born again, he cannot see the kingdom of_ God. Therefore in saying, “He cannot be born again,” you in effect deliver him over to damnation. And where lies the uncharitableness now? On my side, or on yours? I say, he may be born again, and so become an heir of salvation. You say, “He cannot be born again.” And if so, he must inevitably perish. So you utterly block up his way to salvation, and send him to hell, out of mere charity!

*But perhaps the sinner himself, to whom in real charity we say, “_You must be born again_,” has been taught to say, “I defy your new doctrine; I need not be born again. I was born again when I was baptized. What! Would you have me deny my baptism?” I answer, first, There is nothing under heaven which can excuse a lie. Otherwise I should say to an open sinner, If you have been baptized, do not own it. For how highly does this aggravate your guilt? How will it increase your damnation? Was you devoted to God at eight days old, and have you been all these years devoting yourself to the devil? Was you, even before you had the use of reason, consecrated to God the Father, the Son, and the Holy Ghost? And have you ever since you had the use of it, been flying in the face of God, and consecrating yourself to _Satan_? Does the abomination of desolation, the love of the world, pride, anger, lust, foolish desire, and a whole train of vile affections stand where it ought not? Have you set up all these accursed things in that soul, which was once a _temple of the Holy Ghost_? Set apart for _an habitation of_ God _through the Spirit_? Yea, solemnly given up to him? And do you glory in this, that you once belonged to God? O be ashamed! Blush! Hide yourself in the earth! Never boast more of what ought to fill you with confusion, to make you ashamed before God and man! I answer, secondly, You have already denied your baptism; and that in the most effectual manner. You have denied it a thousand and a thousand times; and you do so still day by day. For in your baptism, you renounced the devil and all his works. Whenever therefore you give place to him again, whenever you do any of the works of the devil, then you deny your baptism. Therefore you deny it by every wilful sin: by every act of uncleanness, drunkenness, or revenge: by every obscene or profane word; by every oath that comes out of your mouth. Every time you profane the day of the Lord, you thereby deny your baptism: yea, every time you do any thing to another, which you would not he should do to you. I answer, thirdly, Be you baptized or unbaptized, you must be born again. Otherwise it is not possible you should be inwardly holy: and without inward as well as outward holiness, you cannot be happy even in this world; much less in the world to come. Do you say, “Nay, but I do no harm to any man; I am honest and just in all my dealings; I do not curse, or take the Lord’s name in vain; I do not profane the Lord’s day: I am no drunkard; I do not slander my neighbour, nor live in any wilful sin.” If this be so, it were much to be wished, that all men went as far as you do. But you must go farther yet, or you cannot be saved: still you must be born again. Do you add, “I do go farther yet; for I not only do no harm, but do all the good I can.” I doubt that fact; I fear you have had a thousand opportunities of doing good, which you have suffered to pass by unimproved, and for which therefore you are accountable to God. But if you had improved them all, if you really had done all the good you possibly could to all men, yet this does not at all alter the case: still you must be born again. Without this nothing will do any good to your poor sinful, polluted soul. “Nay, but I constantly attend all the ordinances of God: I keep to my church and sacrament.” It is well you do. But all this will not keep you from hell, except you be born again. Go to church twice a day, go to the Lord’s table every week, say ever so many prayers in private, hear ever so many good sermons, read ever so many good books, still you must be born again: none of these things will stand in the place of the new birth: no, nor any thing under heaven. Let this therefore, if you have not already experienced this inward work of God, be your continual prayer, “Lord, add this to all thy blessings, let me be _born again_. Deny whatever thou pleasest, but deny not this, Let me be _born from above_. Take away whatsoever seemeth thee good, reputation, fortune, friends, health. Only give me this, To be _born of the Spirit_! To be received among the children of God. Let me be born, _not of corruptible seed, but incorruptible, by the word of_ God, _which liveth and abideth for ever_. And then let me daily _grow in grace_, and _in the knowledge of our_ Lord _and Saviour_ Jesus Christ!”

SERMON XLVI.

THE WILDERNESS STATE.
JOHN xvi. 22.

_Ye now have sorrow: but I will see you again, and your heart
shall rejoice, and your joy no man taketh from you._

1. AFTER God had wrought a great deliverance for _Israel_, by bringing them out of the house of bondage, they did not immediately enter into the land which he had promised to their fathers, but _wandered out of the way in the wilderness_, and were variously tempted and distressed. In like manner after God has delivered them that fear him from the bondage of sin and _Satan_; after they are _justified freely by his grace, through the redemption that is in Jesus_, yet not many of them immediately enter into _the rest_ which _remaineth for the people of_ God. The greater part of them wander, more or less, out of the good way into which he hath brought them. They come as it were into a _waste and howling desert_, where they are variously tempted and tormented. And this some, in allusion to the case of the _Israelites_, have termed _a wilderness-state_.

2. Certain it is, that the condition wherein these are, has a right to the tenderest compassion. They labour under an evil and sore disease; though one that is not commonly understood. And for this very reason it is the more difficult for them to find a remedy. Being in darkness themselves, they cannot be supposed to understand the nature of their own disorder. And few of their brethren, nay perhaps, of their teachers, know either what their sickness is, or how to heal it. So much the more need there is to enquire, _first_, What is the nature of this disease; _secondly_, What is the cause, and _thirdly_, What is the cure of it.

I. And, _first_, What is the nature of this disease, into which so many fall, after they have believed? Wherein does it properly consist? And what are the genuine symptoms of it? It properly consists in the loss of that faith which God once wrought in their heart. They that are _in the wilderness_ have not now that divine _evidence_, that satisfactory _conviction of things not seen_ which they once enjoyed. They have not now that inward demonstration of the Spirit, which before enabled each of them to say, _The life I live, I live by faith in the Son of_ God, _who loved_ me _and gave himself for_ me. The light of heaven does not now _shine in their hearts_, neither do they _see him that is invisible_: but darkness is again on the face of their souls, and blindness on the eyes of their understanding. The Spirit no longer _witnesses with their spirits, that they are the children of_ God; neither does he continue, as the Spirit of adoption, _crying in their hearts, Abba, Father_. They have not now a sure trust in his love, and a liberty of approaching him with holy boldness. _Though he slay me, yet will I trust in him_, is no more the language of their heart: but they are shorn of their strength, and become weak and feeble-minded, even as other men.

2. Hence, _secondly_, proceeds the loss of love, which cannot but rise or fall, at the same time, and in the same proportion, with true, living faith. Accordingly, they that are deprived of their faith, are deprived of the love of God also. They cannot now say, Lord, _thou knowest all things: thou knowest that I love thee_. They are not now happy in God, as every one is, that truly loves him. They do not delight in him as in time past, and _smell the odour of his ointments_. Once, all their _desire was unto_ him, _and to the remembrance of his name_. But now even their desires are cold and dead, if not utterly extinguished. And as their love of God is _waxed cold_, so is also their love of their neighbour. They have not now that zeal for the souls of men, that longing after their welfare, that fervent, restless, active desire of their being reconciled to God. They do not feel those _bowels of mercies_ for the sheep that are lost, that tender _compassion for the ignorant and them that are out of the way_. Once they were _gentle toward all men_, meekly _instructing_ such as _opposed_ the truth, and _if any_ was _overtaken in a fault, restoring such an one in the spirit of meekness_. But after a suspense, perhaps of many days, anger begins to regain its power. Yea, peevishness and impatience thrust sore at them that they may fall. And it is well if they are not sometimes driven, even to _render evil for evil, and railing for railing_.

3. In consequence of the loss of faith and love, follows, _thirdly_, Loss of joy in the Holy Ghost. For if the loving consciousness of pardon be no more, the joy resulting therefrom cannot remain. If the Spirit does not witness with our spirit, that we are the children of God, the joy that flowed from that inward witness, must also be at an end. And in like manner, they who once _rejoiced with joy unspeakable, in hope of the glory of_ God, now they are deprived of that _hope full of immortality_, are deprived of the joy it occasioned: as also of that which resulted from a consciousness of _the love of_ God then _shed abroad in their hearts_. For the cause being removed, so is the effect: the fountain being dammed up, those living waters spring no more, to refresh the thirsty soul.

4. With loss of faith and love and joy, there is also joined, _fourthly_, the loss of that peace which once past all understanding. That sweet tranquillity of mind, that composure of spirit is gone. Painful doubt returns: doubt whether we ever did, and perhaps whether we ever shall believe. We begin to doubt, whether we ever did find in our hearts, the real testimony of the Spirit? Whether we did not rather deceive our own souls, and mistake the voice of nature for the voice of God? Nay, and perhaps, whether we shall ever hear his voice, and find favour in his sight. And these doubts are again joined with servile fear, with that _fear_ which _hath torment_. We fear the wrath of God, even as before we believed: we fear lest we should be cast out of his presence; and thence sink again into that fear of death, from which we were before wholly delivered.

5. But even this is not all. For loss of peace is accompanied with loss of power. We know, every one who has peace with God through Jesus Christ, has power over all sin. But whenever he loses the peace of God, he loses also the power over sin. While that peace remained, power also remained, even over the besetting sin; whether it were the sin of his nature, of his constitution, of his education, or his profession: yea, and over those evil tempers and desires, which ’till then he could not conquer. _Sin_ had then _no more dominion over him_: but he hath now no more dominion over sin. He may struggle indeed, but he cannot overcome; the crown is fallen from his head. His enemies again prevail over him, and more or less bring him into bondage. The glory is departed from him, even the kingdom of God which was in his heart. He is dispossessed of righteousness, as well as of peace and joy in the Holy Ghost.

II. 1. Such is the nature of what many have termed, and not improperly, _the wilderness-state_. But the nature of it may be more fully understood, by enquiring, _secondly_, What are the causes of it? These indeed are various. But I dare not rank among these, the bare, arbitrary, sovereign will of God. He rejoiceth _in the prosperity of his servants_: he delighteth not to _afflict or grieve the children of men_. His invariable _will is our sanctification_, attended with _peace and joy in the Holy Ghost_. These are his own free gifts: and we are assured _the gifts of_ God _are_, on his part, _without repentance_. He never repenteth of what he hath given, or desires to withdraw them from us. Therefore he never _deserts_ us, as some speak: it is we only that _desert_ him.

2. The most usual cause of inward darkness is sin of one kind or another. This it is which generally occasions what is often a complication of sin and misery. And, _first_, Sin of _commission_. This may frequently be observed to darken the soul in a moment: especially if it be a known, a wilful or presumptuous sin. If for instance, a person who is now walking in the clear light of God’s countenance, should be any way prevailed on to commit a single act of drunkenness or uncleanness, it would be no wonder if in that very hour he fell into utter darkness. It is true, there have been some very rare cases, wherein God has prevented this, by an extraordinary display of his pardoning mercy, almost in the very instant. But in general, such an abuse of the goodness of God, so gross an insult on his love, occasions an immediate estrangement from God, and a _darkness that may be felt_.

3. But it may be hoped, this case is not very frequent; that there are not many who so despise the riches of his goodness, as while they walk in his light, so grosly and presumptuously to rebel against him. That light is much more frequently lost, by giving way to sins of _omission_. This indeed does not immediately quench the Spirit, but gradually and slowly. The former may be compared to pouring water upon a fire: the latter to withdrawing the fewel from it. And many times will that loving Spirit reprove our neglect, before he departs from us. Many are the inward checks, the secret notices he gives, before his influences are withdrawn. So that only a train of omissions wilfully persisted in, can bring us into utter darkness.

4. Perhaps no sin of omission more frequently occasions this, than the neglect of private prayer; the want whereof cannot be supplied by any other ordinance whatever. Nothing can be more plain, than that the life of God in the soul does not continue, much less increase, unless we use all opportunities of communing with God, and pouring out our hearts before him. If therefore we are negligent of this, if we suffer business, company, or any avocation whatever, to prevent these secret exercises of the soul, (or which comes to the same thing, to make us hurry them over in a slight and careless manner) that life will surely decay. And if we long or frequently intermit them, it will gradually die away.

5. Another sin of omission which frequently brings the soul of a believer into darkness, is the neglect of what was so strongly enjoined, even under the Jewish dispensation, _Thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him: Thou shalt not hate thy brother in thy heart_. Now if we do _hate our brother in our heart_, if we do not _rebuke_ him when we see him in a fault, but _suffer sin upon him_: this will soon bring leanness into our own soul: seeing hereby we are _partakers of_ his _sin_. By neglecting to reprove our neighbour, we make his sin our own. We become accountable for it to God: we saw his danger, and gave him no warning. So, _if he perish in his iniquity_, God may justly _require his blood at_ our _hands_. No wonder then if by thus grieving the Spirit, we lose the light of his countenance.

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 any thing 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; if 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 long-suffering 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 lengths shews 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, 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 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 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 assaults 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 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_.