A Child of Light Walking in Darkness, Part 1 · Chapter 12

A Child of Light Walking in Darkness · Part 1 · Chapter 12

p. 125CHAP. XII.

The caſes ordinary, wherein God doth leave His in darkneſſe.

NOw ſecondly, we come to the more ordinary caſes, wherein God uſually diſpenſeth light and darkneſſe.A generall rule premiſed. That God is various in theſe diſpenſations. Ere I name particulars, I will premiſe concerning them this generall rule. Wee ſhall finde, that God goes not conſtantly by the ſame rule in the diſpenſation of them: ſo as no man can ſay, that in ſuch and ſuch caſes, God will and doth certainely deſert men, or that hee alwayes doth ſo: but is various in his p. 126dealings herein. For ſome men hee leaves for a while in darkneſſe, in, and upon, and immediatly after their converſion; their ſunne riſeth in an eclipſe, and continueth ſo till none; yea till their night: on the contrary, towards others ſometimes he never ſhines in more comforts on them then at their firſt converſion: againe, ſome hee deſerts upon a groſſe ſinne committed; to others he never reveales himſelfe more at any time, then after a groſſe ſinne humbled for, and repented of; thereby to ſhew the freeneſſe of his grace. So likewiſe, ſome that have leſſe grace, and have lived more looſely, he fits their ſailes at death, and they have abundant entrance, with full ſaile into the Kingdome of Chriſt; others that have walkt more ſtrictly with God, and whoſe ends you would expect ſhould be moſt glorious, he leaves to feares, and doubts; and their Sunne doth ſet in a cloud.

And the reaſons why God is thus vaious in theſe his dealings, is both becauſe ſpiritual comforts tend not ſimply ad eſſe, but bene eſſe; not to the abſolute being of a Chriſtian, but his comfortable well-being: and alſo becauſe in reſpect of their diſpenſation, they are to be reckoned in the ranke of temporall rewards; and though light and aſſurance is not an earthly, but an heavenly bleſſing, yet it is but a temporary bleſſing; and therefore as the promiſes of temporall good things are not abſolute, no more are the promiſes to give aſſurance to a beleever abſolute, as to give him heaven and ſalvation are. So likewiſe p. 127on the contrary, darkneſſe and diſtreſſe of conſcience, is but a temporall chaſtiſement, as outward croſſes are; differing from them onelyonly in the matter of them; the one being converſant about things of the outward man; this of the inward, namely, a mans ſpirituall eſtate. Hence therefore in the diſpenſation of both, though God alwayes goes by ſome rule, as in all other dealings of his; yet ſo as hee varies and deales differently with his children therein: as he doth in diſpenſing outward proſperity and adverſity, Setting the one againſt the other, to the end that man ſhould finde nothing after him, as Solomon ſayes, Eccleſ. 7. 14. that is, gives ſuch croſſe and contrary oppoſite inſtances in both kindes, that men might not finde him out in theſe wayes, or trace him as the phraſe is, Rom. 9. ult. not ſo, as to ſay certainly, and infallibly, what he meanes to doe in ſuch and ſuch caſes. Indeed in the world to come he makes even with all the world, how differing ſoever his diſpenſations of rewards or puniſhments have been here; and what is behinde hand to any one, he then payes with reſpect to what they have received. Thus in matter of ſpituall joy and aſſurance God may vouchſafe it to one that hath not feared and obeyed him ſo much, as one that walkes in darkneſſe, but then if any one hath received more earneſt pennies aforehand, and hath not walkt anſwerably, God conſiders it as an aggravation of his ſinne, as he did in Solomon, whoſe ſinne is aggravated by this, 1 Kings 11. 9, 10. p. 128that he ſinned againſt God, who had appeared to him twice. Otherwiſe, if theſe comforts make a man in any proportion to ſuch coſt, more fruitful then others are, I ſee not but that God who crownes his owne graces will reward them the more; this being one meanes ſanctified to ſome, to work more grace, as afflictions are to others. Thus it is in like maner in deſertings, & diſtreſſe of minde, they being a temporall puniſhment, God is as various in them. So as one of more grace, or whom God entends more grace unto, ſhall be afflicted and forſaken, when one of leſſe ſhall raigne as a King, as it is ſaid of the Corinthians, in caſe of worldly proſperity. So hee ſhall have peace and liberty of minde, triumph over Satan and hell,1 Cor. 4. 9, 10.1 Cor 4:91 Cor 4:10 and diſcomfort; when Apoſtles in compariſon, that is, men eminent in grace, are in reſpect of ſpirituall conflicts made ſpectacles to angells and men.

This rule premiſed, the ordinary caſes follow.

Firſt,1. Caſe. in caſe of carnall confidence;In caſe of carnall confidence thus Pſal. 30. David had beene in great diſtreſſe of minde for a while, as appeares by what is ſaid ver. 3, and 5. that though heavineſſe be over-night, yet joy commeth in the morning, and in this ſun-ſhine David lookes about him, and ſees never a cloud appeare in view, that might againe eclipſe his comfort, then he grew confident upon no other groūd but preſent ſēfe, thinking it would alwaies be ſo with him; and ſo truſted in that comfort he had at preſent, as if now he could never have p. 129beene troubled ſo again (as in ſuch caſes good ſoules are apt to thinke) Now I ſhall never bee removed ſayes David; this was carnall confidence, and God to confound it hides himſelfe againe, ver. 7.

Now carnall confidence is either;Carnall confidence in three things.

Firſt, when we truſt to falſe ſignes ſhuffled in among true;1. In truſting to falſe ſignes together with true. which is incident even to beleevers that are in the ſtate of grace, and have good evidēces to ſhew for it; who yet together w^th thoſe ſound evidences often rake many other ſignes that are but probable, yea, and which are deceitfull, and but common to hypocrites; this we are apt to doe, to take many things as infallible ſignes which are not: As many are ſaid in Daniel, to cleave to the better ſide by flattery, ſo in a mans heart, many falſe ſignes will come in, and give their teſtimony, and flatter a man, and ſpeak the ſame thing true evidences doe. Now God to diſcover which are falſe, and which are not, leaves a man: and then he will finde all his falſe ſignes faile him, and to leave him as flatterer… uſe to doe, and to be but as broken teeth among thoſe which are ſound and whole to faile and diſquiet him; like reedes that breake when any ſtreſſe is put to them, and ſo runne into his hand.

Or,2. Putting too much confidence on ſignes. ſecondly, when we put too much of our confidence upon ſignes, though true, and truſt too much to comforts and former revelations, and witneſſes of Gods Spirit, and to our graces which are but creatures, acts of God upon us, p. 130and in us, when therefore we let all the weight of our ſupport to hang on theſe; God in this caſe often leaves us, That no fleſh ſhould rejoyce in his preſence.

Or thirdly,3. When wee neglect going to Chriſt … upholding our graces. when we thinke graces and comforts are ſo rooted in our ſelves, that we neglect God and Chriſt, for the upholding, increaſe, and exerciſe of them; then God with drawes the light of theſe, that we may have recour… to the ſpring, and well-head. As too much confidence in the power of inherent grace, cauſed Chriſt to leave Peter to the power of ſinne, ſo confidence alſo in the power of grace, cauſeth God to leave us to the guilt of, and terrours that come by ſinne.

The ſecond caſe,2. Caſe. For neglecting opportunities of ſpirituall comforts. for neglecting ſuch precious opportunities of comforts and refreſhings as God hath vouchſafed: As the neglect of holy duties, wherin God did offer to draw nigh to us, as the Sacraments, &c. So Cant. 5. 4, 5, 6, 7. Chriſt ſtood at the doore and knockt, that is, moved the heart of the Church there to pray, or performe the like duty in which hee uſeth to come in to the heart and viſit it; he offered to aſſiſt her and began to enlarge and prepare her heart, … made excuſes? upon this Chriſt went preſently away; onelyonly he left behinde him an impreſſion, a ſent of himſelf in her heart; ver. 4. 5, 6. enough to ſtirre her up to ſeeke him, in the ſenſe of the want of him, as in deſertion God uſeth to doe.

Thirdly,3. Caſe. in caſe of not exerciſing the graces p. 131which a man hath;For not exerciſing graces. not ſtirring them up, &c. when Chriſtians are as it were between ſleeping and waking, which was the Churches condition in that Cant. 5. 2. then alſo Chriſt deſerts. To perform duties with the inward manhalf awake, as it were and halfe aſleepe; to pray as if wee prayed not; as on the contrary, we are to uſe the world, as if we uſed it not: Thus, to doe the worke of the Lord negligently, this provoketh God to abſent himſelfe; as he did there Cant. 5. 2. and ſo 2 Pet. 1. 9. Hee that lacketh theſe things; that is, uſeth them not, neglecting to adde grace to grace, (as the former words expounds that phraſe; and it agrees with the like elſewhere uſed: as Mat. 25. 29. Hee that uſeth not his talent, is ſaid not to have it. To him that hath ſhall be given, &c.) A blindneſſe ſoone falls on ſuch a man, & he forgetteth all that ever he had (as was opened afore.) And indeed there is no reaſon that a man ſhould have preſent comfort of future grace, when he neglects the uſe of preſent grace. Eſa. 64. 7. God complaines that there was none that ſtirred up himſelfe; and for this, God was wroth. Whereas otherwiſe, ver. 5. God meetes with him that worketh righteouſneſſe, and rejoyceth in him that rejoyceth to worke righteouſneſſe, God meers ſuch, and rejoyceth with, and draws nigh unto them: but others, that ſtirre not up themſelves, God rouſeth and ſtirres them up by terrours. Hee that walkes according to this rule, peace be on him, Gal. 6. 16. not elſe. Though comfort is not alwayes the preſent neceſſary p. 132fruit of righteouſneſſe, yet is never without it.

4Fourthly,In caſe of ſome groſſe ſin. in caſe of ſome groſſe ſinne committed againſt light, unhumbled for, or proving ſcandalous; or of old ſinnes long forgotten: I will give inſtances of each particular.

1Firſt, for ſome groſſe ſinnes committed againſt light. Againſt light.An inſtance for this is David. With though he was a man after Gods heart, yet wee meete with him often complaining, as one that was frequently in theſe deſertions; amongſt othertimes, once in the 119. Pſal. 25, 28. ver. where his ſoule cleaveth unto the duſt, and is even at deaths doore, for hee ſayes, quicken me, hee meanes it in regard of the ſenſe of Gods favour, which is better than life; which alſo is the meaning of that phraſe, that his ſoule did … the duſt; that is, was brought to the apprehenſion of death, therefore Pſal. 22. 15. Chriſt upon the Croſſe (of whom the Pſalme is made) cryes out, that God had forſaken him, and brought his ſoule to the duſt of death: and David ſayes here alſo, that his ſoule …, and was … even all the powers of it were looſned, and … led within him, at the ſenſe of Gods wrath, even as waxe melts before the fire: ordinarily wee finde in Scripture no ſuch eminent deſertion, but we finde the cauſe of … off, if we reade on; ſo here, in the 29. verſe, Remove from …ee (ſayes David) the way of lying. He points to the ſcare of his heart, wherein his griefe lay. David among other corruptions, had a lying ſpirit, … is very roundly, two p. 133or three lyes together, when he fled from Saul, and came to Ahimelech; who fearing to harbour him becauſe of Saul, askt him why he was alone; it being a ſuſpitious thing, that hee ſo great a man ſhould have no greater traine to attend him: and did argue that he fled as a proſcribed perſon, and then it would bee dangerous to foſter him. To this he anſwers roundly; That the King had commanded him a buſineſſe. There is one lie; and that the King had commanded him ſecrecy in it, there is another: and becauſe my ſervants ſhould not know it, I have ſent them away to ſeverall places, there is a third: and againe, at the 8. verſe, I have not brought my ſword, becauſe the Kings buſineſſe required haſt, there is a fourth lie. David went on here in a way of lying; they were all made, and deliberate lyes. Other ſuch like ſpeeches of his, as that 1 Sam. 2. 8. 10. where he told Achiſh, That he went againſt the South of Iudah, and againſt the South of the Kenites, v. 10. when as he went againſt the Geſhurites and the Amalekites, ver. 8. ſome excuſe, becauſe thoſe nations bordered over againſt the South of Iudah, and the houſe of the Kenites; and ſo make a truth in his ſpeech: but the laſt verſe, that ſayes that Achiſh beleeved David, implyes that he underſtood it, as David indeed meant it, as if he went up againſt his owne countrymen, and then it can no way be excuſed. Theſe therfore being groſſe ſinnes, ſinnes againſt light, (as of all ſinnes lying muſt needs bee ſuppoſed to bee, becauſe it is againſt that truth which riſeth up in the minde) p. 134and is a ſinne wherein a mans minde ſhewes are, cunning, and wit; and a ſinne, which when the truth is diſcovered proves exceeding ſhamefull, and ſcandalous; therefore this ſinne (eſpecially when it had beene ſome while gone on in by him, he calls it a way of lying) lay heavy on him long after. Therefore he entreates God to take the load of it off, Remove from me the way of lying; it was the load hereof which did lye ſo heavy on him, as it preſſed his ſoule to the duſt of death, as he had before complained.

So for the ſecond particular,2. In caſe of ſome ſin not throughly humbled for. in caſe a ſinne be not throughly humbled for, and confeſſed; or if when we committed it, we had ſhifts to keepe us from thinking it to be ſinne, or not ſo hainous; or were doubtfull whether it were a ſinne or no, and ſo were loath to acknowledge it to be a ſin; and to burthen our ſelves with it in our confeſſions, but our hearts ſtood out rather to cleare our ſelves in it: as it is likely David did in the caſe of his murther of Vriah; he had done it ſo cunningly, as he thought he could cleare himſelfe and waſh his hands of it, for it was but the chance of war, (ſayes he,) that did cut him off; The ſword devoureth one as well as another; And ſo he excuſeth it, 2 Sam. 11. 25. God in this caſe brings him to the racke, Pſal. 32. (It is thought that Pſalme was made, as well as the 51. Pſalme upon that occaſion of his murther; and indeed it may ſeeme ſo, they are tuned ſo neere together, as might be ſhewen in many particulars,) Theſe ſinnes being knowen and become ſcandalous, p. 135David was to confeſſe publiquely; as in the end he did, when in making the 51. Pſalme. he ſtood to doe penance in a white ſheete, that I may ſo ſpeake. Now David was loath to come to this, that murther being done ſo cunningly, he could hardly be brought to confeſſe it, ſo much as in ſecret, much leſſe publiquely, God in this caſe layes his hand ſo ſoarely on him, that his naturall moiſture was dryed up, as that Pſalme tells us, (for in men troubled in conſcience, their trouble of minde caſts their bodies often into as great heats, as men that are in burning fevers, ſo Pſal. 102. 3. in the like fit, he ſayes his bones were burnt like an hearth;) and this was without intermiſſion day and night; and thus he lay roaring, ſo hee expreſſeth his cariage in his torture, like a malefactor on the rack, though happily he cryed out for mercy to God, yet becauſe not with a broken heart, God therefore accounted it but as roaring, that is, the voice of a beaſt as it were, rather then the voice of a man humbled for his ſinne. And why was David put to the rack thus? he would not confeſſe, and humble himſelfe for his ſinne; I was ſilent, and yet roared, ver. 3. a ſtill broken hearted confeſſion might have ſaved all this torment. But when in the end I ſaid I would confeſſe my ſinne, ver. 5. and in his heart he reſolved once to lay open all that ſinne of murther, and adultery in the circumſtances of them, then God pardoned him (as you know he did) for Nathan comming to him, told him, as ſoone as but a word of confeſſion began to fall p. 136from him, that his ſinnes were pardoned. And yet after that, as appeares in the 51. Pſal. God did not yet reſtore comfort, and the joy of his ſalvation to him, (for there he prayes for it in the ſenſe of the want of it) not untill hee had publiquely confeſt it alſo, and throughly humbled himſelfe, it having cauſed the enemies of God to blaſpheme; God would have a publique ſatisfaction given.

So when the inceſtuous perſon had committed that ſinne, 1 Cor. 5. 1, 9. for which, as then hee was not humbled (for afterwards in the 2 Cor. 2. 7. when he was humbled indeed, hee bids them comfort him) yet till that his humiliation was apparent, he bids them to deliver ſuch an one to Satan, to the jaylour, to the tormentor with him, to the prince of darkneſſe to terrifie him, and afflict his ſpirit. Now the meaning of that delivering him up to Satan, was that hee ſhould bee ſolemnly excommunicated, which when it is performed as it ought to be, In the name of the Lord Ieſus, and with the power of the Lord Jeſus; then as the Church cuts them off from communion with them, ſo God from communion with himſelf, and withdrawes all felowſhip with their ſpirits, (as was before declared) And ſo leaves them alone in darkneſſe, and to deſertions; and not onelyonly ſo, but delivereth them up to Satan, not with a commiſſion to cary them on to more ſinne (for the end propounded by the Apoſtle, was thereby to deſtroy the fleſh, ver. 5. not to nouriſh it by provoking him to more ſinne) but to terrifie and afflict his conſcience, p. 137and to ſtirre up therein the guilt of ſinne, and terrours for it. Which God ſanctifies to humble a man, and to mortifie the fleſh, and thus when that Corinthian was excommunicated, and given up to him, did Satan deale with him; for 2 Cor. 2. 7. he was nigh being ſwallowed up of too much ſorow; and this occaſioned by Satan, whoſe devices we are not ignorant of ſayes the Apoſtle, ver. 11. Now as every ordinance hath a proper peculiar worke it is appointed for; an inward effect to accompany it in a mans ſpirit: So this, and that proper effect, and inward working and event of this great ordinance of excommunication, is terrour, and ſorow, and deſertion of ſpirit, thereby to humble a man; even as it is the proper effect of the Sacraments to convay comforts and aſſurance, and to convay the ſeale of the Spirit. And when this ordinance is neglected or omitted, when yet groſſe and ſcandalous ſinnes require it; then a man belonging to God, God himſelfe often workes thus, and inflicts this on him without that ordinance. Thus he delt with David, and others after groſſe ſins. God inwadly excommunicates, and caſts men out of his preſence, and from all comforts in his ordinances, although they are not refuſed by men to come to them: dealing herein, as a father that is a publique magiſtrate, with an unruly childe, after ſome great miſdemeanour, though he caſt him not off, yet he may ſend him to the Gaole, to bee for example ſake, impriſoned: for the Gaoler to take him, and to clap p. 138irons on him, to have him downe into the dungeon, where he ſees no light, and into the little eaſe, where he is in ſo ſtreight a condition, as he can neither ſit nor ſtand, nor lie, as Elihu expreſſeth it, Iob 36. 16. hee calleth it bringing into a ſtreight place, and binding them in fetters, and cords of affliction, and then hee ſhewes them their tranſgreſsion, and wherein they have exceeded. ver. 8, 9.

Yea,And this 3. for ſins long ſince committed. and thirdly, this God doth not onelyonly preſently after the ſinnes were committed, but ſometimes a long while after, and that when they have beene often confeſt. Yea, and after that God hath pardoned them alſo in our conſciences, as well as in heaven; yet the guilt may returne againe and leave us in darkneſſe. Thus Iob 13. 26. For the ſinnes of his youth, (which queſtionleſſe he had humbled himſelf for, & had aſſurance of the pardon of, yet) God did write bitter things againſt him for them many yeares after, and made him poſſeſſe them, as himſelfe ſpeakes. God gave him over to the Gaoler, and put him into the little eaſe in priſon, thou putteſt my feet into the ſtocks, ſayes he ver. 27. For as the power of ſinne, and the law of ſinne is but in part done away in our members, ſo in our conſciences the guilt of ſin is likewiſe, but in part done away, in regard of our apprehenſiōs of the pardō of thē; & therefore as thoſe luſts we had thought dead, and that they would never have riſen againe, doe ſometimes revive and trouble us afreſh, comming with new aſſaults; ſo in like maner p. 139may the guilt of thoſe ſinnes revive which we thought long afore had beene pardoned, and after the commiſſion of ſome new act, or forgetfulneſſe of the old, and ſecurity about them, God may let them looſe upon us afreſh, that we ſhall looke upon them, as if they never had been pardoned.

Now the reaſon of all theſe particulars,The reaſon fo all. both why groſſe ſinnes, eſpecially if againſt light, when not confeſſed throughly, ſhould yet after many yeares caſt us into ſuch fits of deſertion, is

Becauſe therein we rebell againſt Gods Spirit; and that ſpirit, It a nos tractat, ut à nobis tractatur, doth deale with us as wee with him. If you grieve him, he grieves you; if you rebell againſt him, he fights againſt you as an enemy: ſo Eſa. 63. 10. They rebelled, and vexed his holy Spirit, therefore hee was turned to bee their enemy, and he fought againſt them; now to ſinne againſt light is called rebellion, ſo Iob 24. 11. When men go about to extinguiſh and darken the light of direction, which God hath ſet up in their hearts to guide their paths by; God puts out the light of comfort, and ſo leaves them to darkneſſe. But eſpecially then, when our hearts are ſo full of guile; as we plead that they are no ſinnes; or extenuate them, as David in all likelihood did. Pſal. 32. in reference to which he ſayes, in 2. ver. of that Pſalme, That that man is a bleſſed man in whom is no guile. and in the 51. Pſal. 6. Thou deſireſt truth in the inward parts, David had dealt guilefully and deceitfully in that ſinne; if man p. 140keepes a ſinne under his tongue, and will not be convinced of it, nor bring it forth by confeſſion; God in that caſe brings him to the rack; as they doe Traytors to confeſſe: and if it be that any of our old ſinnes revive, and cauſe theſe terrours, it is becauſe wee began to looke on them as paſt and gone, and thought we needed not go on to humble our ſelves any more for them; making account they are ſo buried, as that they will never riſe againe; when as the remembrance of them ſhould keep us low, and humble us all our dayes. It is laid to the charge of them in the 26. of Ezek. 22. That they remembred not that they lay in their blood. We are apt to thinke that time weares out the guilt of ſinnes: but to God they are as freſh as if they had beene committed yeſterday; and therefore nothing weares them out but repentance. Great ſinnes forgiven muſt not be forgotten.

Fiftly;§. 5. in caſe of a ſtubborne ſtiffe ſpirit, under outward afflictions;5. Caſe. Of a ſtubborne ſpirit under outward afflictions. when we will not mend nor ſtoope to God. This may be part of the caſe mentioned, Eſa. 57. 16. Where God alleaging the reaſon why he contended with a poore ſoul of his, he gives an account of it, ver. 17. you ſhall ſee where the quarrell began, For the iniquity of his covetouſneſſe I was wroth; that is, for ſome inordinate affection, which we call concupiſcence; he mentioneth not a groſſe act of ſin committed, ſo much as ſome luſt harboured; for which God began to be angry, and to ſhew the effects of that his anger in ſmiting him, haply p. 141with ſome outward croſſe firſt; I was wroth and ſmote him; and when that did no good, God began to be more angry, and to hide himſelfe: I hid my face, and this hee ſpeakes of inward affliction, which he alſo calleth, ver. 16. Contending with the ſoule, and ſo far leaving it, as that the ſpirit was ready to faile; it came to inward affliction in the end, and he further intimates the cauſe of all this, He went on frowardly in the way of his heart. When lighter, and outward ſtrokes will not take us of, God leaves and deſerts our ſpirits, and wounds them. And the reaſon is, for in this caſe what courſe elſe ſhould God take? for either he muſt give him up to hardneſs of heart, and leave him to his ſtubbornneſſe, and ſo he ſhould have loſt his childe; but that God is reſolved he will not doe; I will heale him, ſaith he, ver. 18. When therefore the heart remaines ſtubborne under other ſtrokes, he hath no way left in his ordinary courſe and progreſſe, in the way of meanes, but to lay ſtrokes upon his ſpirit, and wound that. And this yoke is like to break and tame him, if any; For this he cannot beare: other outward afflictions mans naturall ſpirit, ſtoutneſſe, and ſtubbornneſſe may beare; and hath borne even in heathen men; they have endured any thing rather then be put out of their way; The ſpirit of man will ſuſtaine its infirmities, but in this, the ſpirit failes in them, ver. 16. other afflictions are but particular; but as taking ſome ſtarres of comfort out of the firmament, when others are ſtill left to ſhine to them: but p. 142when Gods countenance is hid, the Sun it ſelfe, the fountaine of light is darkened, and ſo a generall darkneſſe befalls them: and therefore then the heart is driven to God, and broke off from all things elſe; and then God delights to reſtore and to comfort a man again. I will reſtore comfort to him, ver. 18.

Sixtly,§. 6. in caſe of deſerting his truth, and not profeſſing it,6. Caſe. and appearing for it when he calls us to doe it.For deſerting his truth when called to profeſſe it. In this caſe hee left many of the Martys; many of whom, eſpecially untill thoſe in Queen Maries dayes (when with the Goſpells increaſe, and the light of it, God gave more ſtrength alſo) and ſome then alſo did deſert the truth for a while, & then God in reſpect of comfort deſerted thē; & then they recovering Gods favour again, upon repētance & a new reſolution taken, to ſtick to the profeſſion of the truth, what ever came of it, that their deſertion made them the more bold and reſolute, And this was in part Ionahs caſe, who having a commiſſion ſealed him to goe to Niniveh, with a meſſage from God; he withdrew himſelfe, and went another way; and God in the midſt of his ſecurity caſts him into a whales belly, and when hee was there God withdrawes himſelfe from him, as if hee meant never to owne him more; inſomuch that Ionah ſayes, Chap. 2. 4. Then I ſaid I am caſt out of thy preſence. And there is this equity in this dealing of Gods thus with us: That as when we are aſhamed of Chriſt, the puniſhment fitted to it is, That Chriſt will be aſhamed of us: ſo when we p. 143will not witneſſe for God, there is no reaſon His Spirit ſhould witneſſe to us. And ſo, when wee ſeeme to evade perſecution for the Croſſe of Chriſt, then it is meet, God ſhould meet with us, and take us in hand himſelfe; which is far worſe.

Seaventhly,§. 7. in caſe of unthankfulneſſe, and too common an eſteeme had of the aſſurance,7. Caſe. and light of Gods countenance,Of unthankfulneſſe for former comforts. and of freedome from thoſe terrours and doubtings which others are in; which is a ſinne Chriſtians are apt to run into: For as the light of the Sunne, becauſe it is ordinary, is not regarded, none minde it or look at the Sunne, but (as hee ſaid) when it is in the eclipſe; So, a continuall ſun-ſhine of Gods favour enjoyed, occaſioneth but a cōmon eſteeme of it. And in this caſe God withdrawes thoſe cō forts, and aſſurance; becauſe they are the greateſt and ſweeteſt comforts of all other; and which to abuſe, or not to value, of all other provokes moſt, therfore in this caſe God takes them away. For as Hoſ. 2. 9. in caſe of being unthankful in outward mercies, God tooke them away, and reſtored them not againe, till they eſteemed them better, and acknowledged whence they had them: So alſo in ſpirituall aſſurance, light, and comfort, doth God in like maner deale.