N00747:35
Spiritual desertions discovered and remedied. Being the substance of divers sermons preached for the help of dark souls, labouring under divine withdrawings. / By Samuel Willard, teacher of a church in Boston. ; [Four lines from Isaiah]
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.
4. To what degrees this may arrive?
5. How long this may be?
1. When God may be said to hide his face from his own.
A. The Expression is Metaphorical and allusive, and ascribed to God after the manner of men▪ God is a Spirit, and hath no body, and consequently no members or parts of a body; when therefore he assumeth such in the Scriptures, he speaks to us in our own language, and is to be spiritually understood▪ Now the face is the most conspicuous part of the body, and is usually bare & open to view. The showing of the face to any is therefore frequently used for kindness, freedom, and familiarity; and ⟨p. 13⟩the hiding of it is a token of estrangedness and displeasure▪ 2 Sam. 14.24. let him not see my face: Hence David prays for Gods favour in such words, Psal. 4 6. Lift up the light of thy Countenance upon us. Gods hiding of his face then from his Creatures, intends his withdrawing from them these sensible or experimental discoveries of his benignity to them, which sometimes they enjoyed; or his withholding from them those manifestations of himself which they long for, and which he hath been ordinarily wont to bestow upon others: for though hiding do properly intend a withdrawing out of sight, yet it also includes in it a keeping out of sight, and not showing one self. God is sometimes said to hide his face from Sensitive Creatures ▪ Psal. 104.29. which intends his Providential withholding from them the support of their lives. He is also said to hide his face from Wicked men, Deut. 32.20. and that may be both on a temporal and a spiritual account; when he brings trouble upon them, and affords them no relief or comfort in it. But when it is spoken of True believers, it then more peculiarly intends those Spiritual Desertions, which they are ⟨p. 14⟩brought into, and left under; or those withdrawings of his manifesting himself to them in his special favour, the enjoyment whereof is their very life and consolation. The end of Union unto Christ in Conversion, is for Communion with him; in which there is a mutual commerce maintained between him and us, whe•••in he imparts to us of his Grace, and enableth us to return to him Service and Praise. Whatsoever therefore either impedes o• obscures this Communion, belongs to the hiding of his face, or the Desertion of which we are now considering: and hen•e▪
A. The Expression is Metaphorical and allusive, and ascribed to God after the manner of men▪ God is a Spirit, and hath no body, and consequently no members or parts of a body; when therefore he assumeth such in the Scriptures, he speaks to us in our own language, and is to be spiritually understood▪ Now the face is the most conspicuous part of the body, and is usually bare & open to view. The shewing of the face to any is therefore frequently used for kindness, freedom, and familiarity; and ⟨p. 13⟩the hiding of it is a token of estrangedness and displeasure▪ 2 Sam. 14.24. let him not see my face: Hence David prays for Gods favour in such words, Psal. 4 6. Lift up the light of thy Countenance upon us. Gods hiding of his face then from his Creatures, intends his withdrawing from them these sensible or experimental discoveries of his benignity to them, which sometimes they enjoyed; or his witholding from them those manifestations of himself which they long for, and which he hath been ordinarily wont to bestow upon others: for though hiding do properly intend a withdrawing out of sight, yet it also includes in it a keeping out of sight, and not shewing one self. God is sometimes said to hide his face from Sensitive Creatures ▪ Psal. 104.29. which intends his Providential witholding from them the support of their lives. He is also said to hide his face from Wicked men, Deut. 32.20. and that may be both on a temporal and a spiritual account; when he brings trouble upon them, and affords them no relief or comfort in it. But when it is spoken of True believers, it then more peculiarly intends those Spiritual Desertions, which they are ⟨p. 14⟩brought into, and left under; or those withdrawings of his manifesting himself to them in his special favour, the enjoyment whereof is their very life and consolation. The end of Union unto Christ in Conversion, is for Communion with him; in which there is a mutual commerce maintained between him and us, whe•••in he imparts to us of his Grace, and enableth us to return to him Service and Praise. Whatsoever therefore either impdes o obscures this Communion, belongs to the hiding of his face, or the Desertion of which we are now considering: and hene
1. A Christian may be without outward comforts, and ordinary helps, and yet […] the hidings of Gods •ace. God can take away from his Children […] their health, […] strength, relations, estate, liberty, and •ake up all […] light of his countenance. Wa• […] no• so with David, when in the […] of the Shadow of Death, Psal. […] Prophet, when the Figtree did not blossom, &c. Hab. 3.17, 18▪ […], he can take […] the Ordinance• themselves from them, which are the ordinary way of their Communion with ⟨p. 15⟩him, and still be a little Sanctuary to them, Ezek. 11 16. God therefore giveth them that gracious encouragement in the want of all, Isa. 41.10. Fear not, for I am with thee, &c.
1. A Christian may be without outward comforts, and ordinary helps, and yet 〈…〉 the hidings of Gods •ace. God can take away from his Children 〈…〉 their health, 〈…〉 strength, relations, estate, liberty, and •ake up all 〈…〉 light of his counten•nce. Wa• 〈…〉 no• so with David, when in the 〈…〉 of the Shadow of Death, Psal. 〈…〉 Prophet, when the Figtree did not blossom, &c.
2. He may enjoy all the outward benefits of the Covenant, and yet not enjoy the face of God in them; he may partake in the fullness of these, and yet God be withdrawn from them; it is one thing to enjoy the means, and another thing to have God in them manifesting himself to us, by his gracious cooperation with them; and these are separable: out of doubt David was sensible of this, when he put up that request to God, Psal. 51.11, 12. take not thy holy Spirit from me; restore to me the joy of thy Salvation.
2. He may enjoy all the outward benefits of the Covenant, and yet not enjoy the face of God in them; he may partake in the fulness of these, and yet God be withdrawn from them; it is one thing to enjoy the means, and another thing to have God in them manifesting himself to us, by his gracious cooperation with them; and these are separable: out of doubt David was sensible of this, when he put up that request to God, Psal. 51.11, 12. take not thy holy Spirit from me; restore to me the joy of thy Salvation.
3. There may be real Communion maintained between God and the So••• ▪ and yet a Child of God be at a loss about it. It may be carried on so secretly, as that not only others may be ignorant of it, but the Christian himself may have great doubtings about it. God is never nearer to his people than at some times when they think he is farthest from them; he brings them in a way that ⟨p. 16⟩they know not, and […] them in paths that they have not known, Isa. 42.16. he steals his grace into them, and draws forth the exercise of it, and carries them heaven▪ ward, when they are complaining that they cannot see him nor find him. Was it not so with the Spouse, Cant. 5. never was her Grace in more vigorous exercise than at that time, when she complains that her beloved had withdrawn himself.
3. There may be real Communion maintained between God and the So••• ▪ and yet a Child of God be at a loss about it. It may be carried on so secretly, as that not only others may be ignorant of it, but the Christian himself may have great doubtings about it. God is never nearer to his people than at some times when they think he is farthest from them; he brings them in a way that ⟨p. 16⟩they know not, and 〈…〉 them in paths that they have not known, Isa. 42.16. he steals his grace into them, and draws forth the exercise of it, and carries them heaven▪ ward, when they are complaining that they cannot see him nor find him. Was it not so with the Spouse, Cant. 5. never was her Grace in more vigorous exercise than at that time, when she complains that her beloved had withdrawn himself.
4. All those withdrawings whereby God leaveth his Children in the dark about their spiritual condition and concerns, belong to this Desertion, or hiding of his face. God may be, yea is at work for them in his greatest retirements, but they want the apprehension of it: When therefore they complain as he, Lam. 3.2. he hath led and brought me into darkness, but not into light ▪ Now they are so far deserted; and this is to be read in the Dispensation of himself to them in his Providence on a spiritual account: and there are many respects in which he thus doth; some of the principal whereof we may here take notice of; viz.
1. When God not only brings outward troubles on his people, but with them withholds Consolation, and lets in ⟨p. 17⟩Terrors. Outward Afflictions indeed are not a Rule of our judgment, since they may befall the most dearly beloved of God, and a beam of Gods love in the Soul, will make them all appear light and momentany, as Pauls did for this reason to him, 2 Cor. 4.17. But God is often wont to use them as expressions of his anger, and witnesses of his displeasure: and they are frequently so to his own; the Rods with which he corrects them; and whilst they can see a fathers hand in them, they can take them well: but when they are made to apprehend him coming as an enemy against them, and his terrors make them afraid, now they see not any Consolation in his countenance, but wrath; thus it was with Job in that distress of his, on which account he uttereth that complaint, Chap. 13.24. Wherefore hidest thou thy face, and holdest me for thine enemy?
1. When God not only brings outward troubles on his people, but with them witholds Consolation, and lets in ⟨p. 17⟩Terrours. Outward Afflictions indeed are not a Rule of our judgment, since they may befal the most dearly beloved of God, and a beam of Gods love in the Soul, will make them all appear light and momentany, as Pauls did for this reason to him, 2 Cor. 4.17. But God is often wont to use them as expressions of his anger, and witnesses of his displeasure: and they are frequently so to his own; the Rods with which he corrects them; and whilst they can see a fathers hand in them, they can take them well: but when they are made to apprehend him coming as an enemy against them, and his terrours make them afraid, now they see not any Consolation in his countenance, but wrath; thus it was with Job in that distress of his, on which account he uttereth that complaint, Chap. 13.24. Wherefore hidest thou thy face, and holdest me for thine enemy?
2 When God withdraws from his Ordinances, and they apprehend not that wonted power of his accompanying, to give them their efficacy. Time was when they never went to an Ordinance, but they met with Christ there, and received some token of his presence with ⟨p. 18⟩them, and acceptance of them: their hearts were touched, their affections raised, the Word and Sacrament left impressions on them, and they were quickened, resolved, enlivened, strengthened, and comforted by them: but now it is not so; but on the other hand, they go with a great deal of listlessness, and attend with deadness and wandering, and come away rather more stupid and out of order as to what is good: and if God were there, would it be so? David therefore longs that he may see God as he hath seen him in his Sanctuary, Psal. 63.3. and for this it is that he values the Ordinances, Psal. 27.4. to behold the beauty of the Lord. The want then of this felt, is a dark dispensation.
2 When God withdraws from his Ordinances, and they apprehend not that wonted power of his accompanying, to give them their efficacy. Time was when they never went to an Ordinance, but they met with Christ there, and received some token of his presence with ⟨p. 18⟩them, and acceptance of them: their hearts were touched, their affections raised, the Word and Sacrament left impressions on them, and they were quickned, resolved, en•ivened, strength•ned, and comforted by them: but now it is not so; but on the other hand, they go with a great deal of listnessness, and attend with deadness and wandring, and come away rather more stupid and out of order as to what is good: and if God were there, would it be so? David therefore longs that he may see God as he hath seen him in his Sanctuary, Psal. 63.3. and for this it is that he values the Ordinances, Psal. 27.4. to behold the beauty of the Lord. The want then of this felt, is a dark dispensation.
3. When they set about Duty, and find that assistance withheld which they needed, for want of which they fail in the performance; when they would do good evil is present, and that not only to withstand, but to Captivate them, Rom. 7 22, 23. they would pray earnestly and enlargedly, but their affections are cold, & their hearts are straitened; they would pray believingly, but are shaken with doubting, and ready to let go their hold ⟨p. 19⟩on the promise; they would hear intensely, but their hearts are wandering, and steal away from them into the corners of the earth e•e they are aware, and the like in other holy duties; and now what miserable work do they make in their best performances? they feel themselves like Sampson when his locks were cut, Judg. 16.20.
3. When they set about Duty, and find that assistance witheld which they needed, for want of which they fail in the performance; when they would do good evil is present, and that not only to withstand, but to Ca•tivate them, Rom. 7 22, 23. they would pray earnestly and enlargedly, but their affections are cold, & their hearts are straitned; they would pray believingly, but are shaken with doubting, and ready to let go their hold ⟨p. 19⟩on the promise; they would hear intensly, but their hearts are wandring, and steal away from them into the corners of the earth e•e they are aware, and the like in other holy duties; and now what miserable work do they make in their best performances? they feel themselves like Sampson when his locks were cut, Judg. 16.20.
4. When they are left to themselves in an hour of Temptation, and so are driven away by it into Sin. God doth not only suffer Temptation to assault them, for so he had often done, and given them a glorious victory and triumph over it, and so brought them off conquerors; and therein witnessed his admirable presence with them: but they have been tripped up by it, and carried down the stream of it, as it was with Hezekiah, when God left him to himself, 2 Chron 32.31. and Peter when he cowardly denied his Lord; and many others in Scripture record; and this brings them to a loss in their thoughts; and they are brought to conclude, i• the Lord had been with me, it would not have been thus; if he had not been withdrawn, I had not been thus deserted.
4. When they are left to themselves in an hour of Temptation, and so are driven away by it into Sin. God doth not only suffer Temptation to assault them, for so he had often done, and given them a glorious victory and triumph over it, and so brought them off conquerours; and therein witnessed his admirable presence with them: but they have been tript up by it, and carried down the stream of it, as it was with Hez•kiah, when God left him to himself, 2 Chron 32.31. and Peter when he cowardly denied his Lord; and many others in Scripture record; and this brings them to a loss in their thoughts; and they are brought to conclude, i• the Lord had been with me, it would not have been thus; if he had not been withdrawn, I had not been thus deserted.
5. More especially when they are left to some more gross and Conscience wasting sins, and their Conscience is hereupon let loose to terrify them. David prays especially to be kept from presumptuous sin, Psal. 19.13. when therefore they are at any time overtaken with such a sin as is against the light of nature, and the plain precept of the Word of God, such as Davids Adultery and Murder were, such as that of the incestuous Corinthian, 1 Cor. 5.1. this lo•ks so much like a spot that is not of Gods Children, that it occasioneth very much darkness in them; and though often for the present such a sin benumbs and stupefies their Consciences, and they are insensible of it, yet when God rouseth their Consciences, and maketh it to reflect on the sin, and sets it home wi•h its aggravations, it becomes very dreadful to them: we may be satisfied how it was with David on this account by many passages, in Psal. 51. and they are ready to be swallowed up with the remorse of it, as he, 2 Cor. 2.7. lest he be •e swallowed up with overmuch sorrow.
5. More especially when they are left to some more gross and Conscience wasting sins, and their Conscience is hereupon let loose to terrify them. David prays especially to be kept from presumptuous sin, Psal. 19.13. when therefore they are at any time overtaken with such a sin as is against the light of nature, and the plain precept of the Word of God, such as Davids Adultery and Murder were, such as that of the incestous Corinthian, 1 Cor. 5.1. this lo•ks so much like a spot that is not of Gods Children, that it occasioneth very much darkness in them; and though often for the present such a sin benums and stupifies their Consciences, and they are insensible of it, yet when God rowseth their Consciences, and maketh it to reflect on the sin, and sets it home wih its aggravations, it becomes very dreadful to them: we may be satisfied how it was with David on this account by many passages, in
6. When their own Evidences are so blurred that they cannot read them. The ⟨p. 21⟩Christians evidences for his good estate are within him; they are the special fruits of the Spirit, which he produceth in none but the Regenerate: called the things that accompany Salvation. Heb. 6.9. From these he is to argue to his being under the promise, because thereby the condition of it is fulfilled in him But, though these are in h•m, yet he cannot find the reality of them: he cannot distinguish his Faith from Presumption, his Repen••n•• from that which is Legal, his Obedience from that which is False and Hypocritical: and this makes him afraid that nothing is right in him; that he hath only a shadow and not the substance, which makes him to walk in the dark, as they in, Isa. 50.10. And he calls the truth of every thing into question, and dares to fix upon nothing.
7. When the Spirit of God withholds his Testimony from confirming their evidences. Though the evidence be in us, yet the confirmation of it must be by his Testimony. Rom. 8.16. The Spirit it self beareth witness with our Spirits. Whereas he doth not now so witness, but leaveth us in suspense, and though we cannot deny, yet we dare not conclude, but ⟨p. 22⟩are tossed and turmoiled about it, and full of fears, thinking that if all were right, he would surely set his hand and seal to it, and let us discern it. Thus therefore David deprecates in the forecited. Psal. 51.11. Take not thine holy Spirit from me.
7. When the Spirit of God witholds his Testimony from confirming their evidences. Though the evidence be in us, yet the confirmation of it must be by his Testimony. Rom. 8.16. The Spirit it self beareth witness with our Spirits. Whereas he doth not now so witness, but leaveth us in suspense, and though we cannot deny, yet we dare not conclude, but ⟨p. 22⟩are tossed and turmoiled about it, and full of fears, thinking that if all were right, he would surely set his hand and seal to it, and let us discern it. Thus therefore David deprecates in the forecited. Psal. 51.11. Take not thine holy Spirit from me.
8. When we want these joys in exercise which are the privilege and duty of the Children of God. The Apostle could say, 1 Pet. 1.•8 Ye rejoice with joy unspeakable. And the Psalmist prays, Psal. 106.5 That I may rejoice with the gladness of thy nation. And we are bidden to be always in the exercise of this, 1 Thes. 5.16. Rejoice evermore. And Phil. 4.4. Rejoice in the Lord always Whereas, though he hath some hope, and is not altogether abandoned, yet he is full of trouble; his heart is heavy, he is a stranger to this joy, and goeth up and down with a grieved Spirit, and in the bitterness of his Soul. Such is the Psalmists moan, Psal. 42.3, 9. My tears have been my meat day and night, whiles they continually sa• to me, where is thy God? why go I mourning because of the oppression of the enemy.
8. When we want these joys in exercise which are the priviledge and duty of the Children of God. The Apostle could say, 1 Pet. 1.•8 Ye rejoyce with joy unspeakable. And the Psalmist prays, Psal. 106.5 That I may rejoyce with the gladness of thy nation. And we are bidden to be always in the exercise of this, 1 Thes. 5.16. Rejoyce evermore. And Phil. 4.4. Rejoyce in the Lord always Whereas, though he hath some hope, and is not altogether abandoned, yet he is full of trouble; his heart is heavy, he is a stranger to this joy, and goeth up and down with a grieved Spirit, and in the bitterness of his Soul. Such is the Psalmists moan,
