4. Now it is constantly found, that impressions made on the memory gradually decay: that they grow weaker and weaker in process of time, and the traces of them fainter and fainter. So it must be in this case, which his companions observing, would not fail to seize the opportunity. They would speak to this effect: "It was a strange account you gave us some time since: the more so, because we know you to be a sensible man, and not inclined to enthusiasm. But, perhaps, you have not fully considered, how difficult it is, in some cases, to distinguish our dreams from our waking thoughts. Has any one yet been able to find out an infallible criterion between them? Is it not, then, possible, that you may have been asleep, when this lively impression was made on your mind?" When he had been brought to think, possibly it might be a dream, they would soon persuade him, probably it was so: and not long after, to believe, it certainly was a dream. So little would it avail, that one came from the dead!

5. It could not be expected to be otherwise. For what was the effect which was wrought upon him! 1. He was exceedingly frightened. 2. This fright made way for a deeper conviction of the truth then declared. But, 3. His heart was not changed. None but the Almighty could effect this. Therefore, the bias of his soul was still set the wrong way: he still loved the world, and, consequently, wished that the Scripture was not true. How easily, then, as the fright wore off, would he again believe what he wished! The conclusion, then, is plain and undeniable. If men "hear not Moses and the Prophets, neither will they be persuaded to repent and believe the gospel, though one rose from the dead."

6. We may add one consideration more, which brings the matter to a full issue. Before, or about the same time, that Lazarus was carried into Abraham's bosom, another Lazarus, the brother of Martha and Mary, was actually raised from the dead. But were even those who believed the fact, persuaded to repent? So far from it, that "they took counsel, to kill Lazarus," as well as his Master! Away, then, with the fond imagination, that those who "hear not Moses and the Prophets, would be persuaded, though one rose from the dead."

7. From the whole we may draw this general conclusion, That standing Revelation is the best mean of rational conviction: far preferable to any of those extraordinary means which some imagine would be more effectual. It is, therefore, our wisdom, to avail ourselves of this: to make full use of it, so that it may be a lantern to our feet, and a light in all our paths. Let us take care, that our whole heart and life be conformable thereto; that it be the constant rule of all our tempers, all our words, and all our actions. So shall we preserve in all things the testimony of a good conscience toward God: and when our course is finished, we too shall be "carried by angels into Abraham's bosom."

Birmingham, March 25, 1788.

SERMON XLIX.

ON THE WILDERNESS STATE.

"Ye now have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you."-JOHN xvi. 22.

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 inquire, First, What is the nature of the 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 hearts. 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 face 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 remem brance 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 were overtaken in a fault, restoring such a 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 do not witness with our spirits that we are the children of God, the joy that flowed from the 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 passed 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 VOL. 6.-I

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, his constitution, the sin of his education, or that of 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 inquiring, Secondly, What are the causes of it? These, indeed, are various. But I dare not rank among those, 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 grossly, 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 fuel 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 communion 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 hand." 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 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,