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Learn hence what a foolish thing it is for the children of God, to nourish in themselves carnal confidence, and security. We ought indeed to live in the exercise of faith, and labor always to strengthen and establish it; but there is a presumption which the best are in hazard of, and if they reckon it to be a strong faith, they grievously mistake themselves. For a believer, when he finds his heart engaged, to think himself temptation proof, and be thereupon adventurous beyond a call; or because he now stands in the light of God's countenance, to conclude that he shall never be beclouded again, is carnal confidence: and the doctrine before us will discover the folly of it, if we consider;

That there is a vast difference, between this and faith in exercise. And to make this evident we have need to take notice only of this, namely, that faith is always accompanied, in its exercise with holy fear: a child of God dares indeed to trust in him; but he knows that this faith is to be found in the use of means, and not to indulge a neglect of them: hence that (Ephesians 5:15), See that you walk circumspectly. Faith tells him that if he would have God to keep him, he must look to his ways, and not lay himself open by security. What further difference there is between these, will be seen in that which follows.

There is no reason for us to promise ourselves that we shall never be deserted, but on the other hand, great reason to expect it. Faith ought to be able to give a reason for its confidence, but there is none to be rendered for this, for [illegible]

The best of God's people have been deserted: so that grace is no security against it. What has been, may be — except we can prove some particular immunity granted us on this account, we have no ground to monopolize any privilege to ourselves, which none of the saints which ever went before us, could challenge. Job, David, Heman, Peter, etc. were deserted, and who are we then that we should promise ourselves to escape it? What is written of them in the word of God, is for our admonition.

God has made no promises to us that we shall not be deserted. He has indeed promised that He will never forsake his people, but has not said that he will never withdraw, or hide his face from them. No, so far is it from this, that he has threatened it in case, and made it one of the chastisements which he inflicts on them for their follies. Now faith must have a word on which it builds its conclusion, else it is not faith, but presumption; and a divine faith must rely on the testimony of God, beyond which it dares not to go.

As long as we live here, we are in hazard of provoking God to desert us. We observed in the doctrinal part, that the more bold transgressions, or more gross sinful neglects of the people of God are the procurers of this, and that by it he corrects them for such follies: and we are not secure against these. We have a deceitful heart in us, a carnal part that will betray us, if it can: a vigilant adversary that lies in wait to hurt us, and we walk in the midst of snares, and traps, and pits that are covered, and if we be not the more watchful, we shall be ensnared in them.

Yes, God may, if he sees meet, so exercise us, when we are most heedful to ourselves: for we observed, that God may do it for the farther exercise and advancement of the grace of his children; and accordingly dispenses himself, in this regard, with a great deal of arbitrary liberty; so that though we take heed to ourselves, and diligently attend to God's counsels, that we may be brought into the dark; for this is presumed of such as fear the Lord, and obey the voice of his servants (Isaiah 50:10). Not but that the most likely way to enjoy the most of God with us, is to walk close with him, in obedience to his revealed will: however, he is sovereign, and his wisdom knows what is best; we therefore ought not to be secure.

It will greatly increase the perplexity of a desertion, when it comes unexpected. We are wont to say, forewarned, fore armed. Desertions are hard to bear, when we are best prepared for them: though Job could say (chapter 3:26–27), the thing which I greatly feared is come upon me, etc., yet the temptation of it put him too much out of frame. But out of doubt David's trouble was the greater, because he was secure against it — never looked for the wind to blow any more from that quarter. Sudden surprises are astonishing, and discompose us much; whereas expected evils are fore-pondered, and accordingly we are laid in the better to meet with them; and they are not strange.

And indeed there is nothing will sooner procure this desertion, than such carnal confidence, and good reason, for there is nothing which puts a child of God more out of frame for the due serving of God, and exercising of faith on him, or more exposes him to be a prey to the adversary, and entangled in every temptation. If Peter grow confident of his strength, and on this adventures farther than he had a call, he is ensnared and taken (Matthew 26). If David thinks himself out of the reach of trouble, God thinks it high time to give him disquietment, as in the text. Be we then warned by others' examples, to take heed to ourselves, how we allow such frames to grow upon us: if we do not, it will certainly cost us sorrow before God has done with us.

This tells us, that it is a dangerous thing for a Christian, to value himself only upon the comforts which he enjoys in God's presence. It is the duty of God's people, to get and keep a clear evidence of their good estate, according to (2 Peter 1:10), give all diligence to make your calling and election sure; and to be very solicitous on this account, is a good sign that we value the favor of God more than life: but it is great wisdom to get this so settled, as we may be able to make use of it at all times: and hence to have nothing to conclude it from but these comforts, is not safe. Consider,

1. It is true, it is a serene time with us, when we are so, and we cannot but be strengthened by the experience of it. A child of God must needs be abundantly satisfied, when he finds himself in the arms and embraces of his Savior, when Christ brings him into his chambers, and spreads his banner of love over him; when he has all the witness, seals, and earnests of the spirit afforded him: hence that (Psalm 36:9), In your light shall we see light. By this all his doubts are answered, all disputes against his good estate are silenced; and he can rejoice in the Lord, and triumph in the hopes of glory. I seek not therefore to discourage, but would to the utmost encourage the prizing, and making the best improvement that may be of such a condition as this, whenever God vouchsafes it to us. But,

2. What shall we do when these are lost? We have been assured that they may so be; and to what a measure the privation may arrive, God only knows, and it is our duty to be laying in for a wet day. A Christian ought to be provided to be able to hold out in a storm, as well as to flourish in a calm: though he wants the comfort, yet he should keep his resolution, and say as he (Job 13:15), although he slay me, I will trust in him. How this is to be done, will come to be pointed at in a following Use: here only in general let me offer thus much — namely, let us not only boast, though there is great reason to boast, in the comforts of God's presence with us, but let us labor to be acquainted with our grounds of assurance; that it is undoubtedly the light of his countenance that we do at present enjoy, and that there is no mistake in it. If we find our hearts raised, and possibly ravished, with inward apprehensions of God's love to us, let us not only exercise our joy and delight about it, but let us now take a distinct view of that which may evidence it to be real, and not a delusion; if we only please ourselves with our present feeling, and search not to be acquainted with the foundation of it, when it goes off again, and we have lost it, we shall be utterly at a loss, and not know how to answer the accusations of a misgiving heart which will charge us for having boasted of a false gift. If we argue only from the comforts themselves, because we feel our hearts warmed and refreshed by them, when they have left us, our arguings will then fail us; and this is one main reason why many are cast down as low, upon such a turn, as they were before exalted. Whereas, though the sense of the comfort be gone, yet the reasons of it, if they were solid, will abide: and if they were once true, they are so for ever; and may be called to remembrance for our support, in the darkest hours of God's withdrawing, this improvement did the Psalmist make of such experiences (Psalm 77:10, 11).

3. Know therefore that if we lose the exercise of our faith, in the darkest times, we shall dishonor God, and obstruct our own obedience; if when God's face is hidden, we also remit the exercising of our faith in him, and sink into despondency, wherein do we glorify God as we ought to do? It is a duty lying on all the people of God, to trust in him at all times (Psalm 62:8). But there are times wherein God is withdrawn: and it may possibly so be, that the greatest part of our time shall be spent under these withdrawings; but we have still a work of our generation to do, and this will not excuse us from it; and there is no other living at such a time, but by the vigorous exercise of our faith, as (Hebrews 10:38) but the just shall live by faith. If that fails, our whole work will be suspended together with it. No, the times of desertion are peculiarly to try our faith, and not to kill it; and if we do not so improve it, then we lose a fair opportunity. If the Spouse finds that her beloved is withdrawn, her business is not to lie still, and give him up, and say, I shall never see him more; but to get up and follow him with resolution never to rest till she has him again (Canticles 5), and they were the wings of faith that carried her. She therefore calls him her beloved, and argues to it, because she finds herself sick of love for him, verse 8.

3. Here we may see one great reason of the different frames that are observable in the children of God. It is certain, that they do not at all times carry it after the same manner; and that neither in respect of their vigorous exercise of holiness, nor their cheerful or comfortable carriage of themselves. Sometimes we shall see them very vigorous in their zeal for the glory of God, and pursuit of the work of their generation; anon they flag, and are remiss, and less watchful to themselves. Sometimes we may see them carried above all the world, and in the midst of all trials, comforting themselves in the love of God, and hopes of glory; anon drooping and disconsolate, and ready to be overborne by every little trial which they meet withal; and possibly we wonder from where this is, and are ready to be stumbled and prejudiced at it: but it is not to be thought a strange thing. Observe then,

1. The Christian's life depends on the influence of the love of God. Paul says (Galatians 2:20), I live by the faith of the Son of God who loved me. There is a double life of a child of God; a life of holiness, and a life of comfort; the one belongs to his sanctification, the other is a part of his inchoate glory: now the maintenance and support of both these flows from the communications of God's love to him. Not only does God in love bestow the principles of holiness upon him, as (Jeremiah 31:3) I have loved you with an everlasting love, therefore in loving kindness have I drawn you: but the upholding and acting of it, is by the same author (John 15:[illegible]), without me you do nothing. Philippians 4:13, I can do all things, through Christ strengthening me; he also is the God of all consolation, as he is called (Romans 15:5).

God does not always appear to them alike in the dispensation of his love to them. He indeed loves them always unchangeably; but in the application of this to them, he acts his pleasure, according to his wisdom. Sometime he affords them a mighty presence, in aiding of their graces, and then their souls set them as the Chariots of Amminadib; but anon he withholds this, and leaves them to themselves, and then all flags in an instant, now their hands hang down and their knees buckle under them, and their graces are in a withering condition. Sometimes he refreshes them with his flagons and then their hearts are cheered as with new wine, anon he withholds these ravishings, and carries it aloof, and they are cast down and disquieted. Thus he will let them know, that their all depends upon him.

And these changes many times have their frequent revolutions. It is not only thus for once and away, but the Sun of righteousness now shines bright upon them, anon it is beclouded, and then it breaks out again, but presently a sable cloud interposes. No wonder then if there are such alterations in their carriage, when there is such a change in God's discovering of himself to them. The coming and going of the Sun makes Summer and Winter. And indeed, though it be always our duty to be in the exercise of our faith, yet it becomes us to carry ourselves in the exercising of it, suitably to God's providence in the displays of it to us. It is the wise man's advice (Ecclesiastes 7:14): In the day of prosperity rejoice, and in the day of adversity consider. And Christ himself gave that observation in Matthew 9:15: Can the children of the bride chamber mourn, as long as the bridegroom is with them? And if in these they also discover much of sinful frailty, it is not to be admired, since their grace is weak, and their corruption strong, and ready to take the advantage of an hour of temptation to exert itself forcibly.

Learn hence what need there is that God's children should be charitable one to another. Does God act his holy pleasure in his manifesting of himself to them, or in his withdrawing from, and deserting of them? There may arise from hence temptations to wound their charity each toward the other, more ways than one. We had need then to be very cautious to ourselves upon this account. And here these rules are proper.

Let us not envy the comfortable condition of them that do always rejoice in the Lord. Do we see some more [illegible] in the lap than others, and, like the Apostle John, that beloved disciple, leaning in Christ's bosom, and having a more intimate familiarity with him? Now let us beware of envy. There is such a spirit apt to appear (James 4:5): The spirit that dwells in us lusts to envy. Is not this to murmur at Christ himself? To find fault with his wise and holy managing of his own, as he sees meet? And shall our eye be evil because his is good? What if he will that such an one shall have large [illegible] of the rivers of his pleasure, while we are made to taste of gall and wormwood? What is that to you or me? Let us bless God for such instances, and learn by them, that there is such a thing as rejoicing in the Lord: and how useful may this be to help us in our droopings, if we could lay aside our discontent at God's providence in it? Think: God knows what is best for me, and if I had such repasts as they have, I might grow wanton under them, and not make that holy improvement of them that they do: however, if God will glorify himself in me some other way, his will be done.

Much less let us censure such. I confess, there are some who talk high of their assurances, and joys, and raptures, that give serious Christians too much reason to suspect that they labor of some fearful delusion, in that mean while they indulge themselves in a loose and licentious conversation; and let all such take heed of the issue; those stolen waters may be sweet, but the dead are there. But let us not say that these spiritual joys are fancies, or conclude that all such as pretend to them are hypocrites: no, spiritual joys belong to the godly man's portion (Psalm 97:11): Light is sown for the righteous, and gladness for the upright in heart. And God vouchsafes to his holy ones, when he pleases, huge first fruits of that harvest in this life. If then we see any such living the more holy, engaged the more strenuously in a singular endeavor to show forth the virtues of him that has called them out of darkness, into his marvelous light; let us acknowledge them to be the beloved of the Lord, and endeavor to imitate them in their holy lives, as knowing that this is the most likely way for us to enjoy more also of this blessing from God's hand.

Let us not condemn them that are in the dark, and full of spiritual troubles. Suppose we enjoy much tranquillity, and serenity of God's presence with us, so that we can bear up and be cheerful, and maintain a good hope in God, let us take heed of censuring and despising them that cannot do as we do. Suppose we see them very disquiet, to discover much of sinful infirmity, ready to speak in the bitterness of their souls, words that are very unsuitable, that savour of murmuring against God, and discontent at their condition; yes, possibly such as border upon despair: these things indeed are grievous, and we ought to endeavour their help against them; but still they call for our compassion, and not our triumph over them. They ought to be reproved for it, but yet withal to be encouraged: we may say to them, as Christ did to Peter, when he began to sink, and cried out, I perish, Oh! you of little faith; but not vote them for unbelievers, or conclude them to have no grace, because sinful corruption is too hard for them, in this juncture of desertion: this is uncharitable, and so we may condemn the generation of God's children. This was the fault of Job's friends, who, because he let drop some unguarded expressions, in the bitterness of his soul, presently declare him to be a wicked man; and for this it is that he complains of cruelty shown him, and he tells them (Job 19:28), You should say, why persecute we him, seeing the root of the matter is found in me. Let us think, what would we expect at their hands, were our souls in their souls stead? And demean ourselves accordingly. Let us not thrust them under water, who are already sinking, but put forth a hand for their help, and offer them the best relief that we are able.

Let us not be too rigid in reflecting upon them that die in a cloud. God indeed ordinarily lets in some beams of light into the souls of his children, wherewith he refreshes them, after they have lain a long time in the dark, when they come to depart out of this world, for their own and others' comfort; but he is not bound to this, and he can carry them through death itself, and not let them know or be satisfied, till they find their souls fallen into the hands of the glorious angels, to be carried by them to the eternal habitations. And to how great a degree this desertion may reach at such a time, is not for us precisely to determine, but if we find such as have led holy and exemplary lives, very dark and anxious about their eternal state, in their last agonies, and possibly to express little or nothing of their comfortable hopes of their future well being; let us adore the sovereignty of God in this dark dispensation, and hope well concerning them, that their clouds are now scattered, and that they are now satisfying themselves with the everlasting vision and fruition of God, whom they followed hard after in this life, though in the dark. Let us therefore look upon the lives they led, and make our remarks accordingly.

Learn hence that perfect happiness is not to be expected by the children of God, in this world. The truth in hand discovers to us, how unreasonable a thing it is for them to promise it to themselves here: for observe,

Our felicity consists in our communion with God: he is our objective happiness: nothing else can confer it upon us; and we enjoy no more of it, than we have of fellowship with him; the Church could say (Lamentations 3:24), The Lord is my portion; and the Psalmist (Psalm 144, last verse), happy is that people whose God is the Lord. They that have no interest in God, have no title to happiness. He only can save us from the evil, which otherwise will undo us; and none but he can bestow upon us the good without which we must remain miserable.

Perfect happiness must consist in perfect communion with him: it must be full, it must be perpetual; so much as is short of this, so much we come behind of that which our very nature craves to make us completely blessed: perfect happiness can consist in nothing short of the fruition of our object to that degree of the fulness of satisfaction that we can desire; so that we can receive no more. In whatever measures the object communicates itself to us, that are short of this, they will leave a vacuity, which must be replenished, if ever we come to rest, and seek no farther: thus the Psalmist describes it (Psalm 63:5), my soul shall be satisfied as with marrow and fatness (Psalm 16, last verse), in your presence is fulness of joys, and at your right hand are pleasures for evermore.

Our communion with God in this life is very imperfect. There is indeed a fellowship which God's people have with him at present the Apostle could say (1 John 1:3), truly our fellowship is with God the Father, and with his Son Jesus Christ; and hence there is an inchoate blessedness which they do enjoy, on account whereof they are declared to be now blessed; but it is not in that fulness which our souls do crave, and our hopes grasp after. It is but mediate for the present, and the medium also is obscure (1 Corinthians 13:12), we now see through a glass darkly: they are but earnests and tastes that we have of this love now. Our present communion is conveyed to us in promises, the performance of which will not be here completed, but this is reserved for another life; and it is by faith and hope that we have communion with him; which is a thing, though comfortable to the soul, yet inconceivably short of that which shall be by sight, and immediate enjoyment of him, which is the thing that we look for at his coming and Kingdom: this is the reason the Apostle gives of his expecting to be dissolved (2 Corinthians 5:7), for we walk by faith, and not by sight.

And this communion here is much and frequently interrupted. It is true, it never ceases, but yet it is often beclouded, and so obscured by desertions that we are plunged into a sad condition, and cannot enjoy the satisfaction of our interest, but are ready to sink, and be overwhelmed, and at an utter loss: we have many solitary dark nights, which cost us many a tear and groan, while we miss and know not where to find him: and as long as it is so, we are a great way off from that perfect happiness that God has appointed us for.

5. Hence let us long and prepare for the time when it shall be completed: One would think this should be enough to make the children of God weaned from this life, to a willingness to be gone, to think how much they do here miss of that light which is their life. To be weary of this world in discontent at the difficulties, labor, and trouble that accompany our work, is sinful; and a child of God should patiently be any thing that God sees meet, so he may be glorified by him; but to wish for, or at least cheerfully to meditate of the time when we shall be called hence, and accordingly to be diligently preparing every day for it; and, from the very sense of these frequent desertions felt or feared, to strengthen our longings after the fruition of that communion with our beloved, which shall never be intermitted or beclouded, is a thing very advisable. And though it should not make us impatient or unwilling to tarry God's time, and do what remains of the work of our generation, yet it may safely put us into such a posture as he was in (Philippians 1:23): I am in a strait between two, having a desire to depart, and be with Christ, which is [illegible] of all; and if our desertions do but put us in this frame, they will be blessed ones in the event.

6. We learn hence, the miserable state of all ungodly sinners: the consideration of the desertions which are incident to the saints, and those that are dearly beloved of God, may point us to conjecture how it is like to be with those that are the hated of his soul. It was a remark which Christ advised them to make upon the consideration of what he himself suffered at the hand of God (Luke 23:31): if it be done thus in a green tree, what shall be done in the dry? And the Apostle has a remark not unlike to this (1 Peter 4:18): if the righteous scarcely be saved, where shall the ungodly and the sinner appear? Let then all unregenerate sinners learn this lesson from the doctrine before us: if there be such desertions, and dreadful sorrows, that God's redeemed may be exercised withal, then you that are his enemies, and abide under his curse, if you do not timely repent, and make your peace with him, may well expect indignation and wrath, tribulation and anguish at his hand, snares, fire and brimstone, and an horrible tempest to be the portion of your cup. Insult not then over the mourning and sorrowful children of God — remember how the Church replied upon such, and so may they upon you (Micah 7:9, 10): I will bear the indignation, &c. then shall she that is mine enemy see it, and shame shall cover her which said to me, where is the Lord your God?