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_.