N00747:68
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.
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.
1. God hath put his Graces into his people for exercise, in which he is to be glorified. The Creatures last end is the Glory of God: and that man may glorify him, he must have grace to do it: and he only glorifieth God by the exercise of these Graces, without which he would receive them in vain. This is the fruitfulness by which Christ tells us, that His Father is glorified, Joh. 15.8.
2. This exercise of Grace is made illustrious when it is put to the trial. Grace is like gold, which is discovered by the trial of it, both as to the reality and excellency of it: and what saith he? Job 23.10. When he hath tried me, I shall come forth as gold. By these the truth of Grace is made manifest; if there be any activity in it, it will now show it self: and the strength of it will now be proved, whether it be weak or strong. When Peter was upon the waters, he exercised his faith, but so as to show that he had but little, Matt. 14.31.
2. This exercise of Grace is made illustrious when it is put to the tryal. Grace is like gold, which is discovered by the tryal of it, both as to the reality and excellency of it: and what saith he? Job 23.10. When he hath tryed me, I shall come forth as gold. By these the truth of Grace is made manifest; if there be any activity in it, it will now show it self: and the streng•h of it will now be proved, whether it be weak or strong. When Peter was upon the waters, he exer••sed his faith, but so as to shew that he had but little, Matt. 14.31.
3. Temptations are suited for this Trial. And here by Temptations I understand all sorts of afflictions. Prosperity indeed hath its Temptations in it, but the Spirit of God more peculiarly puts this title upon afflictions, because hereby we are brought into difficulty, wherein it will be proved whether God, or any other be our object of hope and trust, the Apostle therefore tells us that our manifold Temptations are for the trial of our faith, 1 Pet. 1.6, 7 Now we are in the dark, and many will say, where is your God? Besides, there are some Graces that are peculiarly suited for, and the proper occasion for the exercise of them is from an hour of Temptation, such as patience, meekness, submission, &c.
3. Temptations are suited for this Tryal. And here by Temptations I understand all sorts of afflictions. Prosperity indeed hath its Temptations in it, but the Spirit of God more peculiarly puts this title upon afflictions, because hereby we are brought into difficulty, wherein it will be proved whether God, or any other be our object of hope and trust, the Apostle therefore tells us that our manifold Temptations are for the tryal of our faith, 1 Pet. 1.6, 7 Now we are in the dark, and many will say, where is your God? Besides, there are some Graces that are peculiarly suited for, and the proper occasion for the exercise of them is from an hour of Temptation, such as patience, meekness, submission, &c.
4. Desertions belong to these Temptations. And indeed grace is never so put to the proof, as when God hides his face from us. To believe in a withdrawing God, to be following hard after him, when he seems to be going away from us; to hold him the faster, when he offers to knock our hands off; to resolve with him, Job 13.15. Though he slay me, I will put my trust in him. And him, Isa. 8.17. I will wait for the Lord, ⟨p. 39⟩who hideth his face from the house of Jacob; requires no small measure of faith: when it is with us, as it was with the Psalmist, then to say and do as he did, Psal. 22. begin ▪ argueth grace to have great vigour in it.
5. God hereby lets them know their own weakness, to humble them. When God withdraws, the corrupt part stirs: unbelief is ready to discover it self, impatience to break forth in unsuitable expressions, and carriages; the Christian who before thought, what he •ould do, if assailed, now finds himself to be at a loss, and ready to sink; see how David expresseth himself, in Psal. 77▪ begin. as if all were gone; and is made to confess that it was his infirmity, Verse 10.
6. And he lets them herein experience his own fidelity and power. When he gives them a full proof of their own weakness, and helpeth them to cry out to him for help: when with Peter, Matth. 14.30. They find themselves sinking, and call unto him for his aid, now he stretcheth out an hand▪ to them, and upholds them, and thereby wonderfully manifests himself to them. They had never known how faithful and able ⟨p. 40⟩a God he is, had it not been for such an exigency. It was when the Psalmist was Compassed with the sorrows of Death, &c. and he called upon God, Psal. 116.3, 4. that he Celebrates him with that Confession, Verse 4. Gracious is the Lord and righteous, yea our God is merciful.
7. And herein he also helpeth others of his Children. One such experience is of great use to many, when they are in a like case. We are advised, Heb. 6.12. To be followers of them who through faith and patience inherit the promises. God hath recorded such experiences for our admonition, direction, and encouragement. Hereby also he makes such a Christian to be fit to help others at a dead lift, by communicating of their own experiences, for this reason Christ gave that advice to Peter, Luk. 22.32. When thou art converted, strengthen thy brethren.
8. And the tendency and issue of all this, is to advance their glory. This is Gods design concerning his Children in all their Temptations, and so in this of Desertion, 1 Pet. 1.7. That the trial of your faith, may be found unto praise, honour, and glory. Those very Providences in which God seems to disregard his people, ⟨p. 41⟩are yet a part of his counsel, by which he guides them to glory, Psal. 73.14. with […] and he will so manage them by his wisdom and power, that they shall in the event add to the weight of their Crown, 2 Cor. 5.17.
8. And the tendency and issue of all this, is to advance their glory. This is Gods design concerning his Children in all their Temptations, and so in this of Desertion, 1 Pet. 1.7. That the tryal of your faith, may be found unto praise, honour, and glory. Those very Providences in which God seems to disregard his people, ⟨p. 41⟩are yet a part of his counsel, by which he guides them to glory, Psal. 73.14. with 〈…〉 and he will so manage them by his wisdom and power, that they shall in the event add to the weight of their Crown, 2 Cor. 5.17.
3. And God doth it many times for prevention. Not only to reclaim them from those sins which they have fallen into, but also to preserve them from falling into Sin afterward; and that these do greatly serve to this end will appear, if we observe.
