A51842:394
One hundred and ninety sermons on the hundred and nineteenth Psalm preached by the late reverend and learned Thomas Manton, D.D. ; with a perfect alphabetical table directing to the principal matters contained therein.
London: printed for T.P. &c, 1681
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Here I shall speak of the kinds of desertion, and then of the reasons.
First, For the kinds, take these distinctions.
1. There is a real desertion and a seeming. Christ may be out of sight, and yet you not out of mind. When the dam is abroad for meat, the young brood in the Nest are not forgotten nor forsaken. The child cries as if the Mother was gone, but she is but hidden, or about other business. Isa. 49. 14, 15. Zion said, The Lord hath forsaken me, and my God hath forgotten me. In the misgivings of our hearts, we think God hath cast off all care, and all thought of us. But God's affectionate answer showeth, that all this was but a fond surmise. Can a woman forget her sucking-child, &c.? So Psal. 31. 22. I said in my haste, I am cut off before thine eyes: nevertheless thou heardest the voice of my supplications, when I cried unto thee. We are never more in Gods heart many times, than when we think he hath quite cast us off. Surely when the heart is drawn after him, he is not wholly gone. We often mistake Gods dispensations, when he is preparing for us more ample relief, and emptying us of all carnal dependence, we judg that that's a forsaking; as Psal. 94. 18. When I said, My foot slippeth, thy mercy, O Lord, held me up. ⟨p. 49⟩Sometimes in point of comfort we are at a loss, and filled with distractions and troubles, and all is, that God may come in for our relief. So in point of grace, 2 Cor. 1. When I am weak, then I am strong. There is also a real desertion; for God grants his people are forsaken sometimes, Though I have forsaken you for a little moment, Isa. 54. 7, 8. And Christ, that could not be mistaken, complaineth of it; and the Saints feel it to their bitter cost.
1. There is a real desertion and a seeming. Christ may be out of sight, and yet you not out of mind. When the dam is abroad for meat, the young brood in the Nest are not forgotten nor forsaken. The child cryes as if the Mother was gone, but she is but hidden, or about other business. Isa. 49. 14, 15. Sion said, The Lord hath forsaken me, and my God hath forgotten me. In the misgivings of our hearts, we think God hath cast off all care, and all thought of us. But God's affectionate answer sheweth, that all this was but a fond surmise. Can a woman forget her sucking-child, &c.? So Psal. 31. 22. I said in my haste, I am cut off before thine eyes: nevertheless thou heardest the voice of my supplications, when I cryed unto thee. We are never more in Gods heart many times, than when we think he hath quite cast us off. Surely when the heart is drawn after him, he is not wholly gone. We often mistake Gods dispensations, when he is preparing for us more ample relief, and emptying us of all carnal dependance, we judg that that's a forsaking; as Psal. 94. 18. When I said, My foot slippeth, thy mercy, O Lord, held me up. ⟨p. 49⟩Sometimes in point of comfort we are at a loss, and fill'd with distractions and troubles, and all is, that God may come in for our relief. So in point of grace, 2 Cor. 1. When I am weak, then I am strong. There is also a real desertion; for God grants his people are forsaken sometimes, Though I have forsaken you for a little moment, Isa. 54. 7, 8. And Christ, that could not be mistaken, complaineth of it; and the Saints feel it to their bitter cost.
2. There's internal and external desertion. Internal is with respect to the withdrawings of the Spirit, Psal. 51. 11. Take not thy holy Spirit from me. Now external desertion is in point of Affliction, when God leaves us under sharp crosses in his wise Providence. These must be distinguished, sometimes they are asunder, sometimes together. And when they are together, God may return as to our inward comfort and support, yet not for our deliverance. Ps. 1 38. 3. In the day when I cried, thou answeredst me, and strengthenedst me with strength in my soul. David was in great straits, and God affords him soul-relief; that was all the answer he could get then, support and strength to bear the troubles, but not deliverance from the affliction. Sometimes the ebb of outward comfort doth make way for a greater tide and influx of inward comfort, 2 Cor. 1. 5. As the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. Cordials are for a fainting time. When children are sick and weakly, we treat them with the more indulgence. God may return, and may never less forsake us inwardly, than when he doth forsake us outwardly, 2 Cor. 4. 16. Though our outward man perish, yet the inward man is renewed day by day. God makes sickly bodies make way for the health of the soul; and an aching head, for a better heart: When he seems to cast us off in point of our external condition, it is to draw us into a more inward communion with himself; that we might receive greater supplies of his grace.
2. There's internal and external desertion. Internal is with respect to the withdrawings of the Spirit, Psal. 51. 11. Take not thy holy Spirit from me. Now external desertion is in point of Affliction, when God leaves us under sharp crosses in his wise Providence. These must be distinguished, sometimes they are asunder, sometimes together. And when they are together, God may return as to our inward comfort and support, yet not for our deliverance. Ps. 1 38. 3. In the day when I cryed, thou answeredst me, and strengthnedst me with strength in my soul. David was in great straits, and God affords him soul-relief; that was all the answer he could get then, support and strength to bear the troubles, but not deliverance from the affliction. Sometimes the ebb of outward comfort doth make way for a greater tide and influx of inward comfort,
3. There's a desertion as to Comfort, and a desertion as to Grace. The children of God may sometimes lose the feelings of Gods love, Psal. 77. 1, 2, 3. My soul refused to be comforted, I remembered God, and was troubled; My spirit was overwhelmed. O what a word was that! remembering of God, revives the heart; but to think of God, and to think of his loss, that was his great trouble. Yet all this while God may hold communion in point of grace, Psal. 73. 23. Nevertheless, I am continually with thee: thou hast holden me by my right hand. He had been under a conflict, lost his comfort, yet he acknowledgeth supports, God held him in his right hand. Trouble and discomfort hath its use; want of comfort makes way many times for increase of grace; and therefore though a man may be deserted as to comfort, yet he may have a greater influence of grace from God. How often doth it fall out thus with Gods children, that their right is more confirmed to spiritual blessings, when their sense is lost; then they are more industrious and diligent to get a sense of Gods love again. A Summer's Sun that's clouded, yields more comfort and warmth to the earth, than a Winters Sun that shines brightest. These cloudy times have their use and their fruit; and Christians have the less of a happy part of communion with God, that they may have more holiness; and less of sweetness and sensible consolation, that they may have more grace.
3. There's a desertion as to Comfort, and a desertion as to Grace. The children of God may sometimes lose the feelings of Gods love, Psal. 77. 1, 2, 3. My soul refused to be comforted, I remembred God, and was troubled; My spirit was overwhelmed. O what a word was that! remembring of God, revives the heart; but to think of God, and to think of his loss, that was his great trouble. Yet all this while God may hold communion in point of grace, Psal. 73. 23. Nevertheless, I am continually with thee: thou hast holden me by my right hand. He had been under a conflict, lost his comfort, yet he acknowledgeth supports, God held him in his right hand. Trouble and discomfort hath its use; want of comfort makes way many times for increase of grace; and therefore though a man may be deserted as to comfort, yet he may have a greater influence of grace from God. How often doth it fall out thus with Gods children, that their right is more confirmed to spiritual blessings, when their sense is lost; then they are more industrious and diligent to get a sense of Gods love again. A Summer's Sun that's clouded, yields more comfort and warmth to the earth, than a Winters Sun that shines brightest. These cloudy times have their use and their fruit; and Christians have the less of a happy part of communion with God, that they may have more holiness; and less of sweetness and sensible consolation, that they may have more grace.
4. There is desertio correctiva & eruditiva, a desertion for correction, and a desertion for instruction. Sometimes the aim of it is merely for correction for former sins; it is a penal over-clouding for our unkind and ungracious dealing with him. God may do it for sins; nay, many times for old sins long ago committed, he may charge them anew upon the conscience, Job 13. 24. compared with v. 26. Wherefore hidest thou thy face, and holdest me for thine enemy? Thou makest me to possess the iniquities of my youth. An old bruise may trouble us long after, upon every change of weather. Many that have grieved Gods Spirit in their youth, after they have been converted, God will reckon with them about it in their age. A man will smart for his ungracious courses first or last. Sometimes it is merely for Instruction; it instructs us chiefly to show us Gods Sovereignty, with the changeableness of the best comfort on this side heaven. To show us his Sovereignty, that he will be free to go and come at his own pleasure. He will have his people know he is Lord, and may do with his own as pleaseth him. The heavenly irradiations and outshinings of his love, are not at our beck, God will dispense them according to his pleasure. A Mariner hath no cause to murmur and quarrel with God, because the wind bloweth out of the East, when he desireth a Westerly gale: why? because it is his wind, and he will dispose these things according to his pleasure. So the comfort and outshinings of his love are his, and he will take them, and give them as he thinks good. Again, to show us the changeableness of the best comforts on this side heaven. When Christ hath been in the soul with a full and high influx of comfort, this doth not remain long with us, God may withdraw. Observe it often, after the highest enlargements there may be some forsaking. Cant. 5. 1. there we read of a Feast between Christ and his beloved; Come eat, O friends; drink, yea drink abundantly, O beloved. Here they are feasted with love; presently we read of desertion, the Spouse waxeth lazy and drowsy, and Christ is gone; then she is forced to go up and down to find him. Paul had his Raptures; then a Messenger of Satan to buffet him. The same Disciples ⟨p. 50⟩that were conscious to Christs Transfiguration, Peter, James, and John,
He took with him Peter, James, and John: First, they had a glimpse of his Glory, then a sight of his bitter Agonies and sufferings. Jeremiah in one line singing of praise, and in the next cursing the day of his birth, Jer. 20. 13, 14. After the most ravishing comforts, may be a sad suspension. Jacob saw the face of God, and wrestled with him, but his thigh halted. There needs something to humble the Creature after these experiences.
He took with him Peter, Iames, and Iohn: First, they had a glimpse of his Glory, then a sight of his bitter Agonies and sufferings. Ieremiah in one line singing of praise, and in the next cursing the day of his birth, Jer. 20. 13, 14. After the most ravishing comforts, may be a sad suspension. Iacob saw the face of God, and wrestled with him, but his thigh halted. There needs something to humble the Creature after these experiences.
5. Desertion is either felt, or not felt; not felt, and then it is more dangerous, and usually ends in some notable fall; as Hezekiah, 2 Chron. 32. 31. God left him, and he was not sensible, and then he runs into pride and vain-glory, and draweth wrath upon him and his people. God's children when they do not observe his comings and goings, they fall into mischief, it begins their woe. We do not observe what experiences we have of God, then we faint: we do not observe his goings, then that makes way for some scandal, and imprudent and unseemly action, and that makes way for some bitter and sharp affliction. But if it be felt, it is the better provided against. If we do not murmur but seek to God in Christ to get the loss made up, then it is better. Meek acknowledgements are better than complaining expostulations. It is a sign it works kindly.
5. Desertion is either felt, or not felt; not felt, and then it is more dangerous, and usually ends in some notable fall; as Hezekiah, 2 Chron. 32. 31. God left him, and he was not sensible, and then he runs into pride and vain-glory, and draweth wrath upon him and his people. God's children when they do not observe his comings and goings, they fall into mischief, it begins their wo. We do not observe what experiences we have of God, then we faint: we do not observe his goings, then that makes way for some scandal, and imprudent and unseemly action, and that makes way for some bitter and sharp affliction. But if it be felt, it is the better provided against. If we do not murmur but seek to God in Christ to get the loss made up, then it is better. Meek acknowledgments are better than complaining expostulations. It is a sign it works kindly.
6. There's a total and a partial desertion: Those who are bent to obey God may for a while and in some degree be left to themselves. We cannot promise our selves an utter immunity from desertion; but it is not total. We shall find for his great names sake, The Lord will not forsake his people, 1 Sam. 12. 22. and Heb. 13. 5. I will never leave thee nor forsake thee. Not utterly, yet in part they may be forsaken. Elijah was forsaken, but not as Ahab; Peter was forsaken in part, but not as Judas, that was utterly forsaken, until he was made a prey to the Devil: So carnal professors are forsaken utterly until they are made a prey fit for the Devils tooth. David was forsaken to be humbled and bettered; but Saul was forsaken utterly to be destroyed. Saith Theophylact, God may forsake his people so as to shut out their prayers, Psal. 80. 4. so as to interrupt the peace and joy of their heart, to abate their strength; the spiritual life may be much at a stand; and so as sin may break out, and they fall foully, but not utterly forsaken. But one way or other God is present; present in light sometimes when he is not present in strength, when he manifests the evil of their present condition, so as to mourn under it; and present in awakening desires, though not in giving enjoyment. As long as there is any esteem of God, he is not yet gone; there is some light and love yet left, manifested by our desires of Communion with him.
6. There's a total and a partial desertion: Those who are bent to obey God may for a while and in some degree be left to themselves. We cannot promise our selves an utter immunity from desertion; but it is not total. We shall find for his great names sake, The Lord will not forsake his people, 1 Sam. 12. 22. and Heb. 13. 5. I will never leave thee nor forsake thee. Not utterly, yet in part they may be forsaken. Elijah was forsaken, but not as Ahab; Peter was forsaken in part, but not as Iudas, that was utterly forsaken, until he was made a prey to the Devil: So carnal professors are forsaken utterly until they are made a prey fit for the Devils tooth. David was forsaken to be humbled and bettered; but Saul was forsaken utterly to be destroyed. Saith Theophylact, God may forsake his people so as to shut out their prayers,
7. There is a Temporary desertion, and an Eternal desertion: One is spoken of, Isa. 54. 7, 8. For a small moment have I forsaken thee, but with everlasting kindness will I have mercy on thee. God may forsake his servants for a little while: Indeed they may have a long winter of it sometimes; as David lay for many months under his sin until Nathan roused him; but this is but a moment to the eternity wherein God loves them. But the eternal forsaking is of the final Impenitent, when God saith, Never see my face more, go ye cursed, &c. Thus for the kinds.
7. There is a Temporary desertion, and an Eternal desertion: One is spoken of, Isa. 54. 7, 8. For a small moment have I forsaken thee, but with everlasting kindness will I have mercy on thee. God may forsake his servants for a little while: Indeed they may have a long winter of it sometimes; as David lay for many months under his sin until Nathan rouzed him; but this is but a moment to the eternity wherein God loves them. But the eternal forsaking is of the final Impenitent, when God saith, Never see my face more, go ye cursed, &c. Thus for the kinds.
Secondly, The Reasons of Desertion.
1. To correct us for our wantonness, and our unkind dealing with Christ. If we neglect him upon frivolous pretences, certainly he will be gone, Cant. 5. 2. I have put off my coat, how shall I put it on? See v. 6. My beloved had withdrawn himself, and was gone. When we are not at Gods call, he will not be at our beck. She that would not open to Christ, when she opened, Christ was gone.
2. To acquaint us with our weakness: What feathers are we when the blast of a temptation is let loose upon us? God will show what we are by his withdrawing. God left Hezekiah, that he might try him, that he might know all that was in his heart, 2 Chron. 32. 31. When Christ was asleep, the storm arose, and the Ship was in danger. If God be gone but a little, or suspend his influence, we cannot stand our ground.
2. To acquaint us with our weakness: What feathers are we when the blast of a temptation is let loose upon us? God will shew what we are by his withdrawing. God left Hezekiah, that he might try him, that he might know all that was in his heart, 2 Chron. 32. 31. When Christ was asleep, the storm arose, and the Ship was in danger. If God be gone but a little, or suspend his influence, we cannot stand our ground.
3. To subdue our carnal confidence: Psal. 30. 6, 7. In my prosperity I said, I shall never be moved. We fall asleep upon a carnal pillow, then God draws it away: Thou didst hide thy face and I was troubled. The nurse lets the child get a knock to make it more cautious. God withdraws that we may learn more to depend upon him.
4. To heighten our esteem of Christ, that love may be sharpened by absence; when once we feel the loss of it to our bitter cost, we will not part with him again upon easy terms. The Spouse when she caught him, would not let him go, Cant. 3. 2, 3, 4. then are we more tender to observe him in his motions.
4. To heighten our esteem of Christ, that love may be sharpned by absence; when once we feel the loss of it to our bitter cost, we will not part with him again upon easie terms. The Spouse when she caught him, would not let him go, Cant. 3. 2, 3, 4. then are we more tender to observe him in his motions.
4. There is desertio correctiva & eruditiva, a desertion for correction, and a desertion for instruction. Sometimes the aim of it is meerly for correction for former sins; it is a penal over-clouding for our unkind and ungracious dealing with him. God may do it for sins; nay, many times for old sins long ago committed, he may charge them anew upon the conscience, Job 13. 24. compared with v. 26. Wherefore hidest thou thy face, and holdest me for thine enemy? Thou makest me to possess the iniquities of my youth. An old bruise may trouble us long after, upon every change of weather. Many that have grieved Gods Spirit in their youth, after they have been converted, God will reckon with them about it in their age. A man will smart for his ungracious courses first or last. Sometimes it is meerly for Instruction; it instructs us chiefly to shew us Gods Soveraignty, with the changeableness of the best comfort on this side heaven. To shew us his Soveraignty, that he will be free to go and come at his own pleasure. He will have his people know he is Lord, and may do with his own as pleaseth him. The heavenly irradiations and outshinings of his love, are not at our beck, God will dispense them according to his pleasure. A Mariner hath no cause to murmure and quarrel with God, because the wind bloweth out of the East, when he desireth a Westerly gale: why? because it is his wind, and he will dispose these things according to his pleasure. So the comfort and outshinings of his love are his, and he will take them, and give them as he thinks good. Again, to shew us the changeableness of the best comforts on this side heaven. When Christ hath been in the soul with a full and high influx of comfort, this doth not remain long with us, God may withdraw. Observe it often, after the highest enlargements there may be some forsaking. Cant. 5. 1. there we read of a Feast between Christ and his beloved; Come eat, O friends; drink, yea drink abundantly, O beloved. Here they are feasted with love; presently we read of desertion, the Spouse waxeth lazy and drowsie, and Christ is gone; then she is forced to go up and down to find him. Paul had his Raptures; then a Messenger of Satan to busset him. The same Disciples ⟨p. 50⟩that were conscious to Christs Transfiguration, Peter, Iames, and Iohn, Mat. 17. the same Disciples are chosen also to be conscious to his Agonies, Mat. 26. 37.
