And

trust in his dealings, and zeal in his cause. all these things combined, make it a most distressing state.

Spiritual darkness has doubtless its benefits. It leads the saint to a fuller acquaintance with himself, and with the devices of Satan; causes him to feel his own weakness more fully; to see his need of continual assistance of grace; to look for it more constantly, and to prize it more highly. It serves to

test his faith, and show him whether it be genuine. It serves also, to purify and strengthen it. Hence, says the apostle, "Wherein ye greatly rejoice, though now for a season, (if need be,) ye are in heaviness through manifold temptations: that the trial of your faith being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise, and honour, and glory, at the appearing of Jesus Christ." 1 Pet. i. 6, 7. And says another apostle, "My brethren, count it all joy when ye fall into divers temptations; knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing." James i. 2-4. And spiritual darkness is an affliction. But numerous are the promises of Scripture, that afflictions shall work together for the good of the afflicted saint. Nay, he has promises, that it shall work out for him, "a far more exceeding and eternal weight of glory." 2 Cor. iv. 17.

Still, however, in itself considered, this darkness is an evil to be dreaded and avoided. Instead of running into it, we should pray, "Lead us not into

temptation, but deliver us from evil." And whenever we are afflicted with such darkness, we should strive to escape from it as soon as possible.

But God alone, can grant the needed deliverance. The saint in darkness, should therefore cry out to God, like the Psalmist, "I have gone astray like a lost sheep; seek thy servant; for I do not forget thy commandments." Ps. cxix. 176. And when he is restored to the light, he must say, "Thanks be to God, who giveth us the victory through our Lord Jesus Christ." 1 Cor. xv. 57.

Sometimes the manifestation is sudden and powerful. Although a heavy and impervious gloom has long settled around the saint, the cloud is at once dispelled, and the sun of righteousness shines suddenly, and in full effulgence, on his soul. But generally, the light returns by slow degrees, like the dawning of the morning light, or the gradual melting away of the clouds, that have long enveloped the sky. Yet, let the light come as it may, it is evidently the result of divine and sovereign mercy.

But, although relief from this darkness comes from God's sovereign grace, still there is something, yea, much to be done, by him who would receive it. It is with this, as with saving grace. Salvation comes from God only. Yet, the sinner is to seek it in certain ways of God's appointment. So, there are certain things which saints in darkness are to do, as the means of obtaining the sovereign relief which God alone can give. Indeed, God never brings the saint out of darkness, till he brings him out of that stupid and negligent state that has

caused his darkness. To do this, he often employs means upon him; and most frequently, does he bring him back by some temporal affliction, such as the loss of property, loss of friends, sickness, disappointments, or other sore calamities. And the distress of spiritual darkness, is itself an affliction, and is evidently intended to rouse up the saint from his lukewarm or backslidden state. It is not to be expected, then, that his darkness will disperse, so long as he remains inactive. He has something then to do, before he can reasonably expect that light will arise to him.

.

DIRECTIONS TO SAINTS IN SPIRITUAL DARKNESS.

ness.

1. Consider the nature of your mental depression. All dejection of mind, is not spiritual darkThe unregenerate have their melancholy hours. And the same causes will produce the like effects upon the Christian. When the melancholy emotions produced by these natural causes have place in the mind of a Christian, they come in contact with religion, and thereby assume a religious hue. Yet, properly they make no part of spiritual darkness. It is important, therefore, to learn the nature of your affections, that if they are of this kind, you may lay them out of your account. If you find that all your distress is of this kind, your inquiry "how you shall escape from spiritual darkness," should be at an end. You have no such darkness. It is nothing but a depression of animal spirits.

But it may be, that along with this heaviness of animal feelings, you have other affections, which constitute real spiritual darkness. And if this is the case, it is especially necessary that you discriminate your feelings, to know which are animal, and which are spiritual; that you withdraw your attention from the former, as making no part of your inquiry, and fasten your mind entirely on the latter.

If your darkness is attended (as it generally is) with doubts whether you have been born again, inquire whether your distress is that of the awakened sinner, or that of the deserted saint. If you have distinct recollection of your conviction and conversion, consider whether your present distress is like that which you endured before your supposed change of heart took place. If it be like the pains of conviction, you have but little reason to hope yourself a Christian. If it be entirely different, you may be encouraged. But inquire, farther, whether sin and holiness appear to you now, as they did before you thought you passed from death unto life? whether your distress is dread of punishment, or grief at sin? whether it is occasioned by a dread of God's future approach in judgment, or by his hiding from you the present light of his countenance? whether you fear his presence, or really desire it? For, if the former of these alternatives be true, your case looks dark indeed. But if, on the contrary, you find sin and holiness look different from what they did hefore conversion; if you find it is the guilt of the one, and the want of the other, that grieve you; that you are distressed

more by the fact, that God withdraws the light of his countenance from you, than by the fear that he will finally draw nigh unto you to judgment; that instead of dreading, you desire his presence; then you may comfort yourselves with a cheering hope, that you have passed from death unto life."

If your darkness is attended with what are called hardness of heart, and unbelief, consider whether this darkness be welcome? If it be, you may well fear, lest you are yet in the gall of bitterness, and bonds of iniquity.' But if, on the contrary, this hardness of heart is grievous and distressing to you, this fact is a cheering evidence that you have experienced a saving change of heart. This distress is but a godly sorrow for sin, shaped by your present circumstances. And in all your efforts to overcome this hardness of heart, you are but sustaining that Christian warfare, which none but the Christian ever wages. Inquire, then, whether there be not a conflict within, of which the apostle speaks, when he says, "For the flesh lusteth against the spirit, and the spirit against the flesh; and these are contrary, one to the other; so that ye cannot do the things that ye would," Gal. v. 17, and which he tells us, in the 7th chapter of Romans, he himself has felt. "For the good that I would, I do not: but the evil which I would not, that I do.-I find then a law, that when I would do good, evil is present with me. For I delight in the law of God, after the inward man: but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my members." And under the burden of this