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. XXXII. Other false Rules causing mistake in judgement.

THird false Rule: More stirring of corruptions; because men feele grea∣ter workings of lusts and corruptions then before, they think that God is not with them as before; but in way of satisfaction to these, as I must needs grant that this also is an ill signe, yet I will demonstrate that it may be the case of a man who is as full of God as ever.

1 Distinguish betwixt corruptions formally considered, and effectively con∣sidered, there may be many motions to sin, which are not corruptions; then they are corruptions, when they do cor∣rupt and deprave the heart; Christ himselfe had motions to sin, though not rising from himselfe, but caused by the tempter, so that his soule was but as a glasse of pure water jogged, and though the motions to sin which arise from that sinfulnesse in us, are formally and in in∣terpretation

of the Law sins, yet except they take hold of the heart, and doe in∣fect it, they are not corruptions, not such as argue lesse of God; nay, as when a man lives in an unhealthfull and infecti∣ous ayre, the power of God is much seen in keeping him up in health, so the power of the Spirit is much put forth in that soule which is kept sound from the plague, in the midst of infectious and poysonous workings and foamings of that sinfulnesse within; it was the Apo∣stles case, he had some burning lust like a splent or coale in his flesh, but God kept him; My grace is sufficient for thee,r for my strength is made perfect in weak∣nesse. 2 Cor. 12.9.

[unspec 2] 2 A man may have more occasions to stir corruptions then before; and occasi∣ons to lusts, are as winde to the Seas, or fuell to the fire; it may be you thought better of your selves then you had cause, you might think you had more meeknesse, when you were lesse angry, but it may bee your anger was not so much, not because your meeknesse was great, but because your offences were

few; know this, that occasions do not so much beget, as bring forth corrup∣tions.

[unspec 3] 3 It may be your lusts have not more life, but they seeme so, because you have more.

[unspec 1] 1 More light to see them; at first, grace is busie about the outward man, and grosser sins, but afterwards it descends into the lower and more retyred parts of the soule, and by the candle of God searcheth the hidden deepes, and find∣ing still new worlds of sin, you are apt to thinke you are worse then you were; the puddle smels when it is stirred, but as the Sun sheweth a great deale of dust in the ayre, yet you know it was there be∣fore, though not seen before, so, &c.

[unspec 2] 2 There is more sense: when there was but little life many lusts might work unfelt, but now every touch of sin is felt, and so you may thinke amisse, that you have more, when indeed the cause is not encrease of sin, but of grace; the Apostle made nothing of lustings, and many other things, till grace had incorporated it selfe, and made him

quick to feele the bitter and stinging workings of it. Rom. 7.

[unspec 4] 4 It may be your life hath been in a continuall tumult and warfare, with great afflictions of body and minde, so that corruptions had no time to worke, but now being brought to a greater calme, they begin to stir; In a tempe∣stuous day, the birds hide themselves in the hedges, and the Conies in their holes, but when the stormes are past, then they come forth; while Rome was held in wars, and while the Athenians were busied by the Lacedemonians, their owne dissentions and internall evils lay asleep, but when they had rest, then that which lay hid brake forth to their great hurt: we see men that are serious, laden with weighty concernments, living in croudes of affaires, or distracted with great cares and feares are free from many vices in their lives, which breake out when they have more liberty; Consider well, if there be not some e∣minent change in your conditions, for a calme estate is subject to many incon∣veniences in this kinde, but it is not be∣cause

lusts have more life, but because they have more advantage.

[unspec 5] 5 God may permit Satan to worke in men, and suffer their corruptions to bee drawne out, that they may bee more mortified. Then we take up armes and fight much when wee see our enemy comming upon us; if the enemy had kept in his trenches and holds, he had been safe, but by comming out he fals into our hands; the rats and mice in their holes are secure, but when they shew themselves by comming out, they are taken and killed; when therefore the snuffe that you thought was extin∣guished, smels and begins to burne a∣gaine, it is that you may make surer worke in more full extinction.

Fourth false Rule: Men are too much swayed by the opinion which others have of them; if they be censured or rejected, or discountenanced by such, it takes deep impressions upon them, especially if they be neare, beloved, wise, godly, such as know them; there is a disposi∣tion in a man to be much affected with the judgement which he knoweth

others to make of him: hence come those inquiries into others breasts, to see what strape we hold in their mir∣rours; as the Emperour acted himselfe dead, and caused his funerals to be so∣lemnly performed, his hearse erected, his followers clad in mourning, and himselfe carried as a dead Corps, that in the meane time, through a secret passage, he might observe what respect he had in his subjects hearts. Hence al∣so arise suspitious and secret deject∣ments of minde, upon conjecture of dis∣esteeme and improbation of others: hence also vain glorying and supercili∣ous elation of minde, upon the applause and fame which men have with others: and indeed, to be approved of men wise and good, is both desirable and honou∣rable, the concurrence of their testimo∣ny is a glorious thing. And by the same reason, the disfavour and ill opini∣on of such, to an ingenuous spirit is an unhappinesse. But sometimes there is too much weight laid in these things: If the opinion and judgement of others were infallible, reason would require

that we should mould our thoughts of our selves, to the modell of other mens opinion, but others are not alwayes competent and sufficient judges in this case; therefore as their sentence is not to be wholly neglected, so it is not too much to bee valued. God sometimes discovers his displeasure by stirring up his servants against men, as when the master of the family will estrange him∣selfe from one, he bids his children and servants to shew him no countenance: if it be your case, you should humbly and wisely consider it, and say as David when Shimei reviled him, The Lord hath bidden him. 2 Sam. 16.11. Con∣sider your selves, and rest no way in the sentence which men give, but appeale from them to the supreame Judge, and study to approve your selves to God, For he is a Iew which is one inwardly, whose praise is not of men but of God. Rom. 2.29.

Fifth false Rule: Men thinke they grow not, and hence conclude sadly a∣gainst themselves, they thinke the time hath been when they thrived more in

grace, and that therefore they are in this deplorable state of which wee speake. But here may be great mistake, and for the reliefe of such, let me pro∣pound some considerations tending to the rectifying of their judgement in this Case.

[unspec 1] 1 The growth in some graces some, times to weake spirits, hinders the dis∣cerning of growth in others: be∣sides that spirituall poverty and humi∣lity which I have spoken of; the increase of light proves sometimes an impedi∣ment. 1. The more light, the more weight lyeth upon the soule concerning the matters of eternity, which some∣times doth raise up care and solicitous∣nesse to that height, that a man is dispo∣sed to feare and jealousie concerning his condition. 2. The more light, the more duties are discovered; a Christian seeth not all his work at first, God rai∣seth up his way to his eye by degrees, as a childe is put at first to such things as are proportionable to his age and strength, and as he groweth in yeares, to more capacity and ability, so hee is

put on to greater things. Now the god∣ly finding still a disproportion in their strength to their worke, think that they grow not; as if he that taketh a measure of his height in a tree, comming after∣wards to measure his growth, and find∣ing that he doth not exceed, yea scarce reach his marke, should conclude hee hath not growne, this were no good reasoning, because the tree is growne also. Or as if one that tryeth his strength by shaking a tree when it is yong, comming some yeares after, and upon triall finding that he cannot stir the tree more, yea it may bee not so much, should conclude he hath not in∣creased in strength, he should judge a∣misse, not considering that the tree is also growne more strong, and more un∣apt to be moved. The taske of a godly man groweth, his relations, state, tem∣per, calling, company, tentations, and such like things cause great variations in his worke. And God useth a graci∣ous indulgence in not imposing so much in the infancy as in the progresse of his people; and as many things are not

imposed at first, so the spiritualnesse an•• exactnesse of duties is more and more discovered: and hence it is that the godly labouring still with weaknesse and disproportion of strength, do thinke (though causelesly) that they grow not.

[unspec 2] 2 There are different growths.

1 There is a growth upward, in hope, peace, joy.

2 A growth downward, as a tree that groweth in the roote; so many growne humility, and lowlinesse, &c. and hence as I have shewed, they are apt to thinke meanly, yea, meaner of themselves then is meetea.

3 There is a growth in bulk, as who a tree groweth bigger.

4 A growth in maturity; as a childe which groweth a great while more •••• bulk and quantity, then in ripenesse and dexterity, but afterward he groweth more in perfection of parts, then extension

of parts, he groweth more strong, a∣ctive, apprehensive, wise; So a godly man groweth at first much in the bulke of knowledge and grace, but after these becomes more mature, to know the things which he knoweth better, more practically and vitally, and to be able to doe what he did more spiritually and perfectly: an apple for a time groweth bigger and bigger, but afterward it groweth better and sweeter. Now men not discerning this, are apt to think that they grow not when they doe.

[unspec 3] 3 Men often mistake in the judgement of their growths, by being too hasty; the judgement of growth is, by compa∣ring ones selfe with ones selfe, but if a man measure himselfe to day, and a week hence measure againe, his growth though it be reall, will be impercepti∣ble: when you compare your selves with your selves, if you finde no growth, then look upon your selves at a greater distance, if you cannot discerne growth by comparing your selves with your selves the last yeare, then see what you were two yeares, or three yeares,

or seaven yeares past, and now tell mee if you find not your selves better, if no•• sensibly increased in the bulke, yet a least in maturity and spiritualnesse of your graces?

[unspec 4] 4 Growth is not alway equall: as in nature, a childe shootes up sometimes more in one yeare, then afterward in two or three yeares, so grace groweth not so fast some times as at other times•• as in nature, diseases, wounds, obstru∣ctions, ill dyet, &c. may keep downe, so the soule by distempers, fals, ill dyet, &c. may bee hindred in her spirituall growth. But a man must take heed of concluding in such Cases, that God hath deserted him: For as I have said before, it is not every fit of unprofici∣ency, which argueth a man in such a state. Yea, all things considered, it may be, though the growth in times past doe exceed the present growth, yet a man considering the abatement of meanes of growth, with other strong impediments of growth, a man may have as full a presence of God with him, though he for a time grow not as he did.

Be not therefore hasty in passing sen∣tence; For as many through slacknesse and slownesse to judgement of them∣selves, are declined, but know it not, so many by hastinesse in judgement, conclude they are deserted, when they are not.

Notes

• Third false Rule. More stir∣ring of corruption
• But 1. di∣stinguish betwixt corrupti∣ons consi∣dered, formally, effectively.
• r

  Sufficit mihi gratia tua, cum desicit vir∣tus mea. Bern. apud Cornel. à lapide in locum.
• Occasions of sin may be more then have beene.
• Lusts may seeme to have more life when it is not so
• It may bee lusts had not time to work.
• Often stirring of lusts works their death.
• Fourth false Rule. Opinion of others.
• Strad. de bello Belg.
• Gloria est consentiens laus bono∣rum, & in∣corrupta vox bene judicanti∣um de ex∣cellenti vir∣tute. Cic. Tuse. qu. l. 3.
• Fifth false Rule. Not growing.
• Growth in some graces hin∣ders the weake, in discerning growth in others.
• There are different growths.
• a

  Crescente gratia, cre∣scit & a∣byssalis va∣cuitas humilitatis, & ut mare cum ipsumintrant omnia flumina, non reds dat, sic nec ipsa, imo quodest mirabilius, de ipsa repletione ex nanitur, &c Guiliel. Paris. de morib. cap. 10. p. 236.
• Men are too hasty in judging of growth.
• Growth not al∣wayes e∣quall.