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.