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 Cliron. xxxii. 31. God left him, and he was not sensible, and then he runs into pride and vainglory, 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. AVe do not observe what ex- periences we have of God, then we faint: we do not observe his goings, then that makes way for some scandal and imprudent and un- seemly 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 is a total and a partial desertion. Those who are bent to obey God may for a while and in some degree be left to them- selves. We cannot promise ourselves an utter immunity from de- sertion, but it is not total. We shall find, for his great name's sake ' The Lord will not forsake his people,' 1 Sam. xii. 22 ; and Heb. xiii, 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 devil's 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 i)rayers, Ps. Ixxx. 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
80 SERMONS UPON PSALM CXIX. [SeR. IX.
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.
7. There is a temporary desertion and an eternal desertion. One is spoken of, Isa. liv. 7, 8, ' For a small moment have I forsaken thee, but with everlasting kindness Avill I have mercy on thee.' God may for- sake his servants for a little while : indeed they mny 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.
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. v. 3, ' I have put off my coat, how shall I put it on ? ' See ver. 6, ' My beloved had withdrawn himself, and was gone.' When we are not at God's call, he will not be at our beck. She that would not o|)en 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 Ave are by his withdrawing. God left Hezekiah, ' That he might try him, tliat he might know all that was in his heart,' 2 Chron. xxxii. 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 can- not stand our ground.
3. To subdue our carnal confidence : Ps. xxx. 6, 7, ' In my pro- sperity 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. iii. 2, 3, 4 ; then are we more tender to observe him in his motions.
5. That by our own bitter experience we may learn how to value the sufferings of Christ, when we taste of the bitter cup of which he drank for us. Christians, you do not know what it Avas for Christ to cry out, ' My God, Avhy hast thou forsaken me ? ' Mat. xxvii. 46, until Ave are sensible in our measure and degree of the like. He tasted of the hell of being forsaken, and we must pledge him in that cup first or last, that Ave may know Avhat our Saviour endured for us ; and Avhat it is for a holy man to Avan+, the light of God's countenance, and those sensible consolations that he formerly had.