N00747:59
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.
5. That God visits them with these never but when they need them. It is a truth universal concerning the Children of God, 1 Pet. 1.6. Ye are in heaviness if need be: which need we are not to measure by our shallow understandings, as if God could not, by his absolute power, bring them another way to Glory; but this is the way which his infinite Wisdom hath contrived, in which to lead them to it: and there are those occasions for these, which make them very convenient at such a time, which ⟨p. 29⟩he knows, though we are at a loss about them. God therefore so bespeaks his deserted people, Jer. 29.11. I know th• thoughts that I think towards you, thought• of peace, and not of evil. And there is a […] when they also shall see & adore, as Christ to him, Joh. 1•.7. Wha• I do thou knowest not now, but thou shalt know hereafter.
5. That God visits them with these never but when they need them. It is a truth universal concerning the Children of God, 1 Pet. 1.6. Ye are in heaviness if need be: which need we are not to measure by our shallow understandings, as if God could not, by his absolute power, bring them another way to Glory; but this is the way which his infinite Wisdom hath contrived, in which to lead them to it: and there are those occasions for these, which make them very convenient at such a time, which ⟨p. 29⟩he knows, though we are at a loss about them. God therefore so bespeaks his deserted people, Jer. 29.11. I know th• thoughts that I think towards you, thought• of peace, and not of evil. And there is a 〈…〉 when they also shall see & adore, as Christ to him, Joh. 1•.7. Wha• I do thou knowest not now, but thou shalt know hereafter.
6. That it is usually some sin of their•, which grieveth his Holy Spirit, that procures these Desertions. His Spirit is very tender, and he may be grieved, why else are we so cautioned against it? Eph. 4.30. And there is nothing but some sin and folly of ours that so doth; and such as by which we have put some special• affront upon him; for he is pitiful, and knows our frame, Psal. 103.14. Now if we do so grieve him, we must expect• that he will show his resentment of it in some way or other; and in what more suitable▪ than in that which shall put us to grief, though so as shall bring u• back to him by a kindly Repentance, and so make up the breach, and remove the strangeness that was procured by our sin? Hence we find David to be once and again, under a sense of Gods ⟨p. 30⟩withdrawing, bitterly complaining of his sins, as the occasion thereof. Psal. 31.9, •0. & 38. begin. So that there can be nothing more proper for us, when we meet with such things in Providence, than to call our selves to a severe account, and •••ictly enquire, what we have done.
3. For what end or design doth God so hide his face?
A. In general, we may be assured that God always aims at his own Glory, and •is Children's good, when he so treats them. That God must design his own glory by it is certain, for that is his last •nd in all his works; and it is inconsistent with his Holiness that he should do otherwise; and that he hath connected with this in an inseparable subordination, the best good of his people, is a truth of Divine Revelation; inasmuch as having appointed them to Salvation, for the Glorifying of his Rich-Grace in them, he con••cts them by his mature Counsel, in the right way to it, so he presumeth. Psal▪ 73 24. thou shalt guide me by thy Counsel, and afterwards receive me to Glory. So that there is no one passage in it but what was before contrived and laid ⟨p. 31⟩out in Infinite Wisdom. Now the discovery of wisdom is not only in choosing a worthy end, but also in making a choice of suitable means, and rightly applying them for the obtaining of the end. These hidings belong to this conduct, and the design of them is to be discovered by the way in which God makes them to serve thereunto. Hence a Child of God may say of every desertion he meets with, as Paul in another case, Phil. 1.19. I know that this shall turn to my Salvation; and as Job, chap. 23.10. when he hath tried me, I shall come forth as gold; and this Rule may help us in the particular enquiring into the design of God upon this account, in which we must always have an eye to these five Rules that can never fail us.
A. In general, we may be assured that God always aims at his own Glory, and •is Childrens good, when he so treats them. That God must design his own glory by it is certain, for that is his last nd in all his works; and it is inconsistent with his Holiness that he should do otherwise; and that he hath connected with this in an inseparable subordination, the best good of his people, is a truth of Divine Revelation; inasmuch as having appointed them to Salvation, for the Glorifying of his Rich-Grace in them, he concts them by his mature Counsel, in the right way to it, so he presumeth. Psal 73 24. thou shalt guide me by thy Counsel, and afterwards receive me to Glory. So that there is no one passage in it but what was before contrived and laid
1. That these withdrawings are not from Gods hatred, but his love; they are ready to suspect this, and say, as Psal. 77.7, 8, 9. will the Lord cast off for ever▪ &c. but it is their infirmity, verse 10. they think, because he hides himself, he loves them not; but indeed he doth therefore so hide, because he loveth them. Zion thinks that now she is forgotten and forsaken; but God assures her that it is far ⟨p. 32⟩otherwise, Isa. 49.14, 15. and God is grieved that his people should think there is any defect or decay in his love, because he so carries to them.
2. That though God love them, yet he may be angry at them, and withdraw in anger. Love and Hatred are contraries, but Anger is subordinated, and may be employed by either of them; there is an anger of love as well as of hatred: A Father hath a dear love for his Child, but he may be very angry at him, and manifest it too in severe tokens. God can be provoked, so as to withdraw from his own; and he so declares, Isa. •4.8. In a little wrath I hid my face from thee.
3. Yet this anger is managed by love, and shall work accordingly. Gods displeasure at his Children shall do nothing but what love directs; if then he hides away from them in anger, it is because he seeth it is best for them: it shall not extinguish, no, nor diminish, no, nor so much as intermit the operation of his love towards them, but shall always do loves work: when therefore he afflicts, it is in faithfulness, as Psal. 119.75.
4. That God may withdraw from his ⟨p. 33⟩people when he is not angry; they indeed have cause to be afraid of some provocation given, and accordingly to make diligent search: but God sometimes withdraws from them, when there is no special provocation given him▪ Job had great desertions, as hath been observed, and yet God himself testifieth of him, that there was none like him in the earth, a perfect and upright man, Job 1.8. and the Church could say, in Psal. 44.17. all this is come upon us, ye• have we not forgotten thee, nor dealt falsely in thy Covenant.
4. That God may withdraw from his ⟨p. 33⟩people when he is not angry; they indeed have cause to be afraid of some provocation given, and accordingly to make diligent search: but God sometimes withdraws from them, when there is no special provocation given him▪ Job had great desertions, as hath been observed, and yet God himself testifieth of him, that there was none like him in the earth, a perfect and upright man, Job 1.8. and the Church could say, in Psal. 44.17. all this is come upon us, ye• have we not forgotten thee, nor dealt falsly in thy Covenant.
5. That there is ever something in the condition of his people, for which these withdrawings are suitable; they are in such a posture as is best for the glory of God, and their everlasting welfare, that they met with such a dispensation. And now let us take notice what that is, that so we may be helped to discover Gods special design herein; and this may be reduced to three heads.
5. That there is ever something in the condition of his people, for which these withdrawings are sutable; they are in such a posture as is best for the glory of God, and their everlasting welfare, that they met with such a dispensation. And now let us take notice what that is, that so we may be helped to discover Gods special design herein; and this may be reduced to three heads.
1. God doth it for their chastisement and amendment. Divine Corrections are one part of Gods dispensations to his people here, Heb. 12.6. whom the Lord loveth he chasteneth, and scourgeth every son ⟨p. 34⟩whom he receives: and the aim of them […] the doing of them good; let us then observe how he makes these desertions ••rve to this purpose in a few particulars.
1. God doth it for their chastisement and amendment. Divine Corrections are one part of Gods dispensations to his people here, Heb. 12.6. whom the Lord loveth he chasteneth, and scourgeth every son ⟨p. 34⟩whom he receives: and the aim of them 〈…〉 the doing of them good; let us then observe how he makes these desertions ••rve to this purpose in a few particulars.
1. Gods Children are sometimes overtaken with sins that both dishonour him, and wound them; if they were not liable to folly, they would not need Correction. Nor is their folly restrained to ••sser infirmities, but sometimes breaks out •nto more bold transgressions. God presumes such a thing may be, and for that reason threatens a Rod in case, Psal. 89.•0. &c. sometimes Gods name is blasphemed by what they do, as it was by Davids folly. 2 Sam. 12.14. and their own bones are broken, as he complains, Psal. 51.•. there are some such wounds as these, which the most eminent Saints on Scripture record have gotten to themselves, though more seldom.
1. Gods Children are sometimes overtaken with sins that both dishonour him, and wound them; if they were not liable to folly, they would not need Correction. Nor is their folly restrained to ••sser infirmities, but sometimes breaks out •nto more bold transgressions. God pre••mes such a thing may be, and for that reason threatens a Rod in case, Psal. 89.•0. &c. sometimes Gods name is blasphe•ed by what they do, as it was by Davids folly. 2 Sam. 12.14. and their own bones are broken, as he complains, Psal. 51.•. there are some such wounds as these, which the most eminent Saints on Scripture record have gotten to themselves, though more seldome.
2. And they very often grow dull and remiss in the exercise of their graces: Carnal Concupiscence that remains in them, and the occasions and temptations they meet with in the world, are apt to cool their gracious frames, and bring them into deadness, so that though Grace […] alive at the root, yet it doth not flourish; ⟨p. 35⟩there is fire on the hearth, but it is covered with embers; they grow drowsy and lukewarm, it was so with the Spouse, Cant. 5.3. and with the Church of Sardis, Rev: 3. begin. and usually their being exposed to the fore-mentioned sins begins here, it is generally supposed that David was in such a posture, when he was surprised on the house top, 2 Sam. 11. begin.
2. And they very often grow dull and remiss in the exercise of their graces: Carnal Concupiscence that remains in them, and the occasions and temptations they meet with in the world, are apt to cool their gracious frames, and bring them into deadness, so that though Grace 〈…〉 alive at the root, yet it doth not flourish; ⟨p. 35⟩there is fire on the hearth, but it is covered with •mbers; they grow drowsy and lukewarm, it was so with the Spouse, Cant. 5.3. and with the Church of Sardis, Rev: 3. begin. and usually their being exposed to the fore-mentioned sins begins here, it is generally supposed that David was in such a posture, when he was surprized on the house top, 2 Sam. 11. begin.
3. The glory of God, and their good, are concerned in their recovery. It is not consistent with either of these for them to be left always in such a condition as they have brought themselves into by such things. Gods name suffers not a little by the former, nor is there any way for them to repair the injury done to it, but by a soaking repentance; and their work lies by by both, and there is no progress made in the business wherein they are to work out their own salvation. For the reparation therefore of both these, it is requisite, that they be made to see and lament their folly, and be roused up to their business: and Gods Covenant Faithfulness engageth him to do this for them.
3. The glory of God, and their good, are concerned in their recovery. It is not consistent with either of these for them to be left always in such a condition as they have brought themselves into by such things. Gods name suffers not a little by the former, nor is there any way for them to repair the injury done to it, but by a soaking repentance; and their work lies by by both, and there is no progress made in the business wherein they are to work out their own salvation. For the reparation therefore of both these, it is requisite, that they be made to see and lament their folly, and be rowzed up to their business: and Gods Covenant Faithfulness engageth him to do this for them.
4. Many times other means to reclaim them are unsucce•sf••. God useeth other courses, and they remain stupid and senseless. David doubtless lived under the enjoyment of, and attendance upon the Ordinances of God, and yet he is stupid and remorseless till the Prophet cometh. It is too awfully observable that Godly men, under some eminent decays, content themselves with formality, and feel not their malady, till God comes in some more awful way to bring them to this sense.
4. Many times other means to reclaim them are unsucce•sf••. God useeth other courses, and they remain stupid and senceless. David doubtless lived under the enjoyment of, and attendance upon the Ordinances of God, and yet he is stupid and remorceless till the Prophet cometh. It is too awfully observable that Godly men, under some eminent decays, content themselves with formality, and feel not their malady, till God comes in some more awful way to bring them to this sense.
5. Hence God exerciseth them with such Desertions for their awakening, humbling and hea•ing: and when he so doth, and toucheth their Consciences, then they resent them, and are brought to themselves. When God hid his face from David, he then Crieth, and Confesseth, and begs for the Restoring of his Spirit; and he obtain• it. Psal. 51. When Christ came to his beloved with sweet allurements, she wantonly neglected and rejected them, but when he put in his finger, and left a touch-behind, and then withdrew, now she is quickened, her grace begins to stir and revive, and she rests not till she hath gotten the sight of him again. Cant. 5.
5. Hence God exerciseth them with such Desertions for their awakening, humbling and hea•ing: and when he so doth, and toucheth their Consciences, then they resent them, and are brought to themselves. When God hid his face from David, he then Cryeth, and Confesseth, and begs for the Restoring of his Spirit; and he obtain• it. Psal. 51. When Christ came to his beloved with sweet allurements, she wantonly neglected and rejected them, but when he put in his finger, and left a touch-behind, and then withdrew, now she is quickned, her grace begins to stir and revive, and she rests not till she hath gotten the sight of him again. Cant. 5.
2. God doth it for the exercise and trial of their Grace. That this is one end of Gods dark dispensations to his people, we are told in, Deut. 8.16. To prove thee. And we may see the reason or ground of it in these things.
2. God doth it for the exercise and tryal of their Grace. That this is one end of Gods dark dispensations to his people, we are told in, Deut. 8.16. To prove thee. And we may see the reason or ground of it in these things.
