The case and cure of a deserted soule, or, A treatise concerning the nature, kindes, degrees, symptomes, causes, cure of, and mistakes about spirituall desertions by Jos. Symonds ...

CHAP. XII. The second rule to judge of Desertion is taken from the increase of sinne, where how the increase of sinne may be knowne.

THe second rule to guide in the judg∣ment of this matter whether a may be deserted or not, is the considerati∣on of his sinnes; where sin is increased, there is lesse of God; sin is contrary to godlinesse, and the nature of all contra∣ries, is, that the intention and increase of the one, is the remission and decrease of the other; as in the ayre, when there is most darknesse, then there is leas•• light; when the spirit of holinesse is pre∣sent in his powerfull working, then the power of sin is weakned; but when he withdrawes his influence, then sinne

breakes out; as when the Sun sets, then the beasts that lay before lurking in their dennes, come forth with roarings and howlings for their prey; and as when the King is gone out of his kingdome, then the trayterous rebells, who before concealed themselves, rise up in armes to work their wils.

And it must needs be that upon Gods departure and his ceasing the acts and operations of his power in the soule, that sin must revive, and returne upon a man with a renewed strength, and pre∣vaile much. For,

1. First, Satan is vigilant, and takes his time to doe all the mischief that he can, when God leaves a man, he seekes to make a re-entry, as theeves break o∣pen houses, and pill and spoyle in the absence of the master. And indeed when God thus leaves the soule, there is not a meere Desertion onely, but a tradition also of a man into the hands of Sathan; God permitting him to deale with the soule in a sort, as with Iobs bo∣dy, to lay his hand on them, to spoyle them, to smite them with many soares,

and though he cannot slay them, yet he may much hurt them, so that they come out of his hands as the man in the Go∣spell that fell among theeves, and was robbed and wounded and left half dead. Luke 10.30.

[unspec 2] 2. Sinne is a potent thing, it hath in∣deed many things against it, but more for it, and onely God above it; so that if God cease to watch, and keepe the heart in his way, and to keep down this monster, it will be stirring.

Take a short view of the power o•• sin: It is compared to an husband which overcomes by kindnesse, to a Lord which prevailes by power, yea, it is compared to the things of the greatest power, it is called a Conquerour, lea∣ding all in captivity, a tyrant holding all in bondage, a King holding all in subje∣ctiō, and draw near and see the strength of it. Consider the City that she is mu∣red in, it is man, an active creature; and as fire is more fierce in gunpowder, that in wood, and rebellion stronger in a ge∣nerall than in a peasant, so sin is stron∣ger for the subject of it; hence it come

that the devils exceed man in wicked∣nesse, because their natures are more a∣ctive, and more potent; sin also is in the whole man, therefore as fire that hath hold in every part of an house, burnes exceeding fiercely, if men cease to quench it; so sin rageth much when God ceaseth to slake it by pouring in his Spirit, which is compared to water, Ioh. 3.3. Ezech. 36.25. as sin is compa∣red to fire. Iames 3.5, 6.

Again, behold the forts of sin, which is carnall thoughts and reasonings: which are called strong holds, 2 Cor. 10.4. in which it both strengthens its owne power, and defends it self against all adverse power.

Then behold her weapons, every fa∣culty, ability, endowment, riches, wis∣dome, strength, honour, friends, and the members of the body, which are weapons of unrighteousnesse. Rom. 6.13.o.

Then behold her allies, and aides, many things come in to contribute strength, I say many things without a man, as Satan by counsell, suggestions,

perswasions, diversions, discourage∣ments, and strong operations: And all the objects of sinne, yea every creature, and the examples and counsells of men, yea, and the acts of sin it selfe, all these make the power of sin greater: therefore considering these things, who can won∣der that there should be a renewing of the power and working of sin, when God denyeth his gracious presence in the soule? But concerning this renew∣ed power of sinne, take these conside∣rations.

[unspec 1] 1. We must distinguish of sins: every sin is contrary to all holinesse, and to the whole law in a sense, because holinesse in the nature of it is contrary to sin, and the law condemnes all sin as a transgres∣sion against it; but some sins are more directly contrary to all holinesse, as to∣tall apostasie, positive hatred of God, &c. these, such as abide in Christ are kept from; but other sinnes which are particular defects, though in their kinde grievous, they may possibly fall into, &c. But let me adde this caution, 1. that they are seldome found in such, if hey∣nous

evils. 2. That it concernes men to watch, because such waies are waies of death; and the proper effect of great sins is wasting of the conscience, and in∣censing of much wrath.

2. The power which sin gains is but a limitted, not an absolute power, Christ is not willing to lose his subjects, though he may suffer them to be vexed, yet not conquered; sin may rage, but not rule, or as I said, its power is limit∣ted.

1. It is not full: sin may have much po∣wer, but Christ still keepes the throne, though he permit it to doe much, yet he keeps the Scepter in his hand; yea, though he let sin loose in a degree, yet he holds the reines in his hand to curb it at his pleasure, and though it find a part yielding in a man, yet it ever finds a part resisting, Gal. 5.17. he that hath fully and resolutely given up himselfe to Christ as a King, can never admit of a∣nother Soveraigne, it is not only con∣trary to his duty, but to his nature, and that anointing, by which he is set above the world, and above Sathan and above

himselfe, and under none but Christ: This anointing is the Spirit of Christ, which is a Royall Spirit, and makes us Kings like himselfe, both in Noblenesse of spirit, which abhorres bondage to base lusts, and in victorious power by which he overcomes all, yea our strength is the bloud, mercy, power, and truth of Christ, who hath underta∣ken to rule his people with the rod of his strength, Psal. 110. and to beate downe their enemies with his Iron rod, Psal. 2. and he hath said, Sinne shall not have dominion over you, for you are not under the law but under grace. Rom. 6.14.p. God will throw out sin by pouring out upon his servants a spirit of repentanceq of faith, of prayer, and power, yea, and lust by winning looseth, and her present renewed strength proves the occasion of her future and greater weaknesse:r For when the heart is awakened, and

seeth the ruines which lust have made, now it stirres up it selfe, and girds its sword and buckles its armour about it, and the Spirit of the Lord comes upon it, that it subdues her enemies, and drives out those pests from her territories, and takes up a resolution of perpetuall en∣mity, and warre against them, never to admit leagues, or to shew favour, but to be avenged on them, not one shall e∣scape. Thus as the Sun sets in a cloud, and seemes buryed in darknesse, but ri∣seth againe in glory; and as the earth seemes vanquished, and to lose her crowne and life by the fierce invasion of the cold armies of winter, yet at last regaines her strength, when the Sun breakes forth, and untyes her bonds, that her imprisoned power and life may come forth againe; and now, where are those blustering stormes, those batte∣ring hayles, those heapes of snow, those nipping windes? So, the soul renewed, though it may be farre gone, yet shall revive again, and sins greater rise, shall prove her greater fall, and at last shall perfectly be destroyed.

These being premised; I say that the encrease of corruption is a signe of De∣sertion: But yet with Caution.

1 Caution, take not all renewed mo∣tions and stirrings of lust, for the renew∣ed power of it,s for sin may stirre much where it is much weakned, tentations may be stronger, and so that grace which we have received may be lesse able to prevent all risings and workings of inherent lusts: God may seeme to leave us, when he doth but try and ex∣ercise us by suffering incursions of sin, and by permitting us to be assaulted with Sathans depths, and stratagems, and power, as hereafter I shall declare.

[unspec 2] 2. Where repentance and prayers, and resolutions are multiplyed, accor∣ding as the tentations, motions, sugge∣stions, and sollicitations of sin are en∣creased, there sin though it seeme to grow, doth not, and he that argueth that God is absent, because of his lusts so working, should consider that those lusts doe not argue Gods absence, but these graces stirring and working argue his presence.

Indeed where sin and lust is growne stronger, there a man hath cause to con∣clude against himselfe, that so farre as his sins have gained in him, he hath lost of God.

Quest. How may it be known when sin hath thus revived, and is become stronger?

Ans. It will be necessary to consider foure things.

• The roote,
• The branches,
• The soyle,
• The fruit.

1. The roote of sin: the life of the plant is in the root, and there is some∣thing which hath the resemblance of a roote to sin in the soule, by the meanes whereof sin lives:

• 1. Affection,
• 2. Vnderstanding.

The affection and love of sin is the life of it: then sin dyeth, when we hate it; then it lives, when we love it: hence flow all resolutions to sin, and all volun∣tary acts of sin, and all yielding to tenta∣tions and occasions of sin: love is an

affection, begetting union and action; a man is desirous to be and doe that which he loves; judge then theincrease of the power of sinne, by the increase of love to sinne.

There are foure degrees of love to sinne.

[unspec 1] 1 Degree is a non-resolution against itt, which is when though a man be not come to a resolution to fulfil his lust, yet he is not at all, or but slightly re∣solved against it; his hatred against it is not sogreat as hath beene; there∣fore his watch is neglected, his sinne connived at, the course of mortifi∣cation slacked; though he open not the doore to entertaine sinne, yet he leaves it unlocked and unbarred, that if occasion present it selfe, sinne may not be excludedu.

[unspec 2] 2 An allowed desire of sinne: desire is love, or an act of love tending to that which pleaseth and suteth with the heart; and as hatred begetteth an aversion, so love begets desire; when you finde a leaning, and han∣kering, and lusting unto sinne with

allowance, it is a signe of love, and this is a wofull temper of spirita.

[unspec 3] 3 A resolution to runne to sinne, when the heart hath decreed with it selfe, that it will doe evill; it is a signe of a great strength of sinne, when a man retaines a purpose of sinning, and for the most part is a token of a rot∣ten heart: What greater strength of sinne can there be imagined, then a∣gainst reason, religion, vowes, threats, promises, heaven, hell, to maintaine a resolution of evill in the heart? this begets a desperate pro∣secution of sinne, and argueth a great measure of Atheisme, and contempt of God, and is ever joyned in per∣sons enlightned with a resisting of the Holy Ghost, in the counsels of his Word, and the checks and di∣ctates of conscience.

[unspec 4] 4 A delightfull acting of sinne, and taking pleasure in unrighteousnesse; as here the acts of sinne are very sinfull, because the more an evill act is wilfull, the more it is sinfull; so the power of sinne is very great, be∣cause

the more it is in delight, the more in the will; and the more it hath of the will, the stronger it is.

The second thing which is a part of the root, and the maine part is the understanding; as it is in the root of the tree, one part conveyes sap to an∣other, and then that coveyeth sap into the tree; so here affection feeds action, and the minde feeds affection; the minde gives strength to sinne,

[unspec 1] 1 By good opinion of it: that fleshly wisdome that is in us, that carnall minde is wholly for the strengthning of sinne, and the more this mini∣sters that which gives life to sinne, the stronger it is: as in the Church, so in every particular man there is a false prophet and a beast; the beast of sensuality and brutish lusts, and the false prophet of carnall wis∣dome, working miracles before the beast, raising up many representa∣tions of a bewitching nature, by which lust is quickned and strength∣ned; now while Christ rules with power in the soule, the beast is

bound, and the false prophet is si∣lenced; but when he departs, then they are loosed, and walke up and downe, with power and deceit wor∣ing in the heart.

[unspec 2] 2 In a word, when the corrupt minde works unto sinne, sinne is growne.

Quest. How doth it worke unto sin?

Answ. [unspec 1] 1 By diverting it selfe from the thoughts that might detaine the heart from sinne, being voluntarily in∣considerate.

[unspec 2] 2 By studying to defend itb: either making it no sinne, or small sinne, be∣ing willingly carelesse to search and en∣quire into the utter sinfulnesse, and ex∣ceeding danger of sinne.

[unspec 3] 3 Drawing the heart to sinne by speculation, presenting sinne to the heart, as fire to powder; by perswasi∣on suggesting the sweetnesse, advan∣tage, necessity, smalnesse, secrecie, and singularity of the sinne; or the possibi∣lity, facility, and efficacie of repen∣tance, to remove the guilt of it; or such like shifts or stratagems, doth the cor∣rupt minde use by these perswasions

and suggestions, as by cords drawing, and by gins entrapping the heart in sin: now when the operations and efficacie of the minde in this kinde are increa∣sed, then sinne is strengthened in the root.

[unspec 2] 2 Consider the branches of your sinne: as it is a signe the tree groweth when it spreads; in this spreading of sinne observe;

[unspec 1] 1 When thy sinfulnesse spreads into grosse sinnes, such as the Apostle cals the manifest fruits of the flesh, Gal. 5.19. and the defilements of the world, 2 Pet. 2.20. thou hast cause to reckon, that thy sinne hath regai∣ned much strength.

[unspec 2] 2 When it spreads unto many sinnes, and various lusts, when swarmes of evils, and many sinfull distem∣pers are put forth, as pride, and en∣vie, and passion, and earthlinesse, and unbeleefe, and impatience, and the like: it is a signe a disease hath much prevailed in the body, when it hath brought it into a generall weaknesse; so when distemper and sicknesse hath

over-spread the soule, so that it is every way disabled to an holy walk∣ing, and over-run with various and manifold corruptions, it is evident that sin hath gained.

[unspec 3] 3 When those sins sprout up with li∣king, which you have confessed and bewailed; if there were not a strong streame of sinfulnesse in your soule, such a dam of resolutions and vows as is made with teares and heavinesse in repentance, could not be so borne downe.

[unspec 3] 3 Consider the fruits of sin,

• which are 1 Inclination.
• which are 2 Action.

[unspec 1] First, inclination, and propensenesse to sinne, is the fruit of sinne; ; dispositi∣on begets action, and action corrobo∣rates the disposition; sinne fostered, and favoured, and acted, groweth stron∣ger in the habit, and still doth more dis∣pose the heart to it; as a sticke that hath beene in the fire, is more apt to take fire againe; so if thy heart be more bent and engaged to sinne, if more ea∣sily

drawne and overcome to sin, sin is growne in thee.

[unspec 2] 2 Action, the more sins blossome in the disposition to it, and beare in the execution of it, the stronger they are; spirituall weaknesse and declension, ap∣peares more by the acts of sin, then the inclination to it; for many have abi∣lity to withstand the externall act of some sins, the lustings wherto they can∣not withstand: inward lustings, whe∣ther they proceed from grace or sin, are both in the regenerate, and these lustings are as the commands of a ma∣ster; now as two men, whereof one hath beene, the other is his master, may command a servant contrary things, but he obeyeth his command to whom he is most subject; so when the flesh and the spirit lust one against the other, it is the doing of the will of the flesh that sheweth the power of sin, when a man is led and walks in the power of the spirit, though he cannot but lust, yet he cannot so well fulfill the lusts of the flesh: the victory of sin lieth not so much in the rising lusting o••

the heart, as in the fulfilling of it, Rom. 6.16. a tree when it is cut downe, will sometime sprout, but it beares no fruit, there is not strength to bring the bud to maturity, therefore if you be overcome to commit sinne, it is a signe that the re∣newed part is on the foot-stoole, and lust in the throne; that is weakned, and this strenghthened: for as in wrastlers both strive, yet the victory is not in the tugging and contending on either part, but in the casting, he that gets the fall proves the weakest.

And in the acting of sin, the power of sin appeares.

[unspec 1] 1 When a man is brought under by a small tentation; a small thread will pull a childe downe, which will not stirre a man, because the childe is weak; and a master that hath his ser∣vant in much subjection, will doe more with a word or a beck, then another with much compulsion: it was the Centurions power that cau∣sed his servants to be easily comman∣ded, I say unto one come and he com∣meth, and to another goe and he goeth,

and to another doe this, and he doth it, Matth. 8.9. and he beleeved that herein was the greatnesse of Christs power, That if he would but speake the word onely, his servant would bee healed. vers. 8. So when small occa∣sions of sin and small advantages, and weake provocations can pre∣vaile, it is a signe of the power of sinne.

[unspec 2] 2 When the acts are frequent; ordi∣narily there are not many sparks without much fire; and it is a signe the tree is very vigorous and full of life, that is full of fruit; when you are often overtaken, and frequently foiled, it is a signe you are much un∣der the power of sin, for all things as they are in operation, so they are in being; a full streame argueth an a∣bundant fountaine, and many chil∣dren a fruitfull wombe.

[unspec 3] 3 When the sins are such as have been of old subdued, and long vanqui∣shed; for if they had had th•• strength in thee formerly, why did they not work and prevaile as now.

It is evident that here is an awake∣ning and reviving of lust, where that from which thou wert delivered, doth now again bring thee into such bondage.

[unspec 4] 4 When the acts of sins are with lesse reluctance, and more delight: Now sinnes power is enlarged, for what greater power can be in any Sove∣raign, then to have his subjects yeeld∣ing obedience, willingly, and without reluctance? it may be the time hath beene, when the motions of sinne have beene grievous, and thou hast fought manfully by prayers, vowes, meditations, watchfulnesse, &c. and if thou hast fallen, thou hast fallen fight∣ing, with thy weapon in thy hand; yea, when thy sin hath had the up∣per hand, yet thou hast fought, be∣ing foiled; and though over-born, yet wouldest thou not yeeld: but now thy sin comes upon thee as a Conquerour into a vanquished city, where the gate is opened for him, and no man holds up a sword against him; if it be so with thee, thy

sinne hath growne upon thee.

4 Consider the soile that feeds thy sinne, [unspec 4] and that is the objects of sin, which are as the earth to the tree, or as the fewell to the fire, as the oyle to the lamp: if there were no riches in the world, there would be lesse covetousnesse; if no honour, lesse ambition, &c. When the objects of sin doe more prevaile, sin hath the greater strength: the offer of the whole world, by the God of this world, was unto Christ but as mu∣sicke in a dead mans eares; it was but weake, because in him was no∣thing found, John 14.30. and all earthly hopes and advantages pre∣vailed not with the Martyrs, because they were crucified unto the world, and the world unto them. If you offer to a dogge grasse, or to a sheep flesh, you availe not, because there is not a principle in them, not an appetite carried to such things; sin may lie asleepe till he come to occasions of sin, as a swine may keepe cleane, if shee keep in the faire meadow, and

come not to the foule lanes: lime, when it meets with water, sheweth its latent heat: it was the sight of the golden wedge, and the Babylonish garment, that quickned Achans co∣vetousnesse; looke to your selves, for sinfull objects could not worke upon you, if you your selves had not corrupt affections and lusts to be wrought upon; if you pile never so much wood in a chimney, there will be no burning, except there bee fire: it was the strength of Davids wantonnesse, that he was so ensna∣red with the sight of Bathsheba; and the strength of thy sin will appeare by the operations of it, upon the presence of sutable objects.

Notes

• When God de∣parts, sin increaseth.
• For 1. Sa∣tan takes the oppor∣tunity.
• Sinne is potent.
• o

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Gre. Naz. orat. 1.
• But about the renu∣ed power of sin, con∣sider,
• Sin must be distin∣guished.
• 1 Joh. 3.6.9.
• p

  Destitui∣tur peccatū potentia, dā∣nandi et do∣minandi. Epis. Saris. de justitia operum. c. 5. vid. eti∣am Abbot. Epis. Saris. animad. in Thoms. diatrib. c. 21.
• q

  Fortior est spiritus in nobis, quia semper facit ut de malis actibus resipiscamus, at caro praestare non potest ut resipiscamus de bonis. Twis. vindic. l. 3. errat. 8. §. 12.
• r

  Pyrrhus Romanos vicit, at mullos suorum in praelio perdidit et eis proinde dixit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. Apoph. Vt vere possunt dicere, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. id. ibid.
• Cautions in conclu∣ding de∣sertion by renew∣ing of sin.
• s

  Actio vio∣lenta non est violentia patientis sed inferentis. Guli. Par. de tentat. & resist. p. 284. col. 2.
• When sin is growne stronger, it may be known by
• First, the roote which is,
• Affection and the minde.
• Foure de∣grees of love to sin.
• t

  Cum non sit dicendus velle, qui quod potuit non con∣fecit, non vult procul∣dubio resi∣stere, qui non facit quod potest ut re∣sistat. Aug. apud Pari∣siens.
• Non-reso∣lution a∣gainst it.
• u

  Planevult qui plene non est nolens, qui delibe∣rat, descivit.
• Allowed desire.
• a

  Malorum ultimum est malasua a∣mare; ubi turpia non solum dele∣ctant, sed etiam pla∣cent. Sen. ep. 39.
• Resoluti∣on.
• Delightful a ••ing.
• The other root is the minde, Which fee∣deth sinne.
• By good opinion of it.
• By work∣ing for it.
• By diver∣sion.
• b

  Excusare non excute∣re. Sen.
• Protection
• Attraction
• The in∣crease of sinne ap∣peares in the bran∣ches.
• When it spreads in∣to grosse sinnes.
• Into many sinnes.
• Sinnes be∣wailed.
• The in∣crease of sinne ap∣peares in the fruits.
• Inclinati∣on.
• Action.
• Power of sinne ap∣peares in acting.
• When ten∣tation weake.
• Acts fre∣quent.
• When the sinnes are such as were of old van∣quished.
• When with lesse relu∣ctance.
• Increase of sinne appeares by the soil of it, the objects.