The Case and Cure of a Deserted Soul, Chapter 11
CHAP. XI. Of the change and alteration of affections in caſe of deſertion, where is ſpoken of love, hope, hatred, &c. with their ſad abatements.
THe third change which a man deſerted may finde in himſelfe,Third change in one deſerted, is in his affections. in reſpect of his graces, is in the affections; theſe are the pulſes of the ſoule, by which judgement may be made of the ſtate and temper of the ſoule; the affections are but ſeverall acts and motions of the will, according to the quality, diſtance, and abſence of objects preſented to it. And the will is the principall ſubject of holineſſe; herein the graces are moſt ſcituated and planted; this is the throne wherein they reigne and rule, ſo that the affections do much diſcover the ſtate of a man; grace hath its birth in the underſtanding, but her ſeat, in reſpect of the greater part, in the will; it is ſeminally in the minde, actually and formally in the will eſpecially; therefore as I ſaid, the will is much to be obſerved in its tempers and inclinations, and motions, which are the affections of the ſoule, as we call them.
Now theſe affections I referre, that I may inſtance in particulars, to two heads, according to the principall objects of them, which are
1 God, and things ſpirituall.
2 Sinne, and things carnall.
As the heavens are moved upon her two poles, ſo the affections are converſant about theſe two objects. Firſt of the affections which looke upward and have God and Chriſt, and heavenly things, for their object: Theſe affections are all compriſed in love gAquin. 1.2ae. q. 28. a. 6., as among the diſliking affections, hatred doth vertually contain the reſt, as griefe, fear, anger, &c. ſo in the liking affections, love doth comprehend the reſt of that kinde, as deſire, delight, joy, hope, &c. theſe being but the children of love, or ſeverall acts of love. Now the acts of love towards God, and things above, are principally three,
1 Deſire.
2 Hope.
3 Delight.
By deſire and hope, love extends it ſelfe towards God as abſent: by delight ſhe enjoyes him as preſent: Deſire is love in motion; Delight, is love in reſt; Hope is Love, having motion in her reſt, and reſt in her motion: and in expectation, there is neither perfect reſt, nor perfect motion.
1 Deſire. There will be a great change in this,Deſires abated, ſo that when God denieth his wonted influence: for what is deſire, but the ſoules following of God; and there is a decay in this, proportionable to the abatement of Gods drawing; for ſo far only as God draweth, we follow, Cant. 1.4. Ioh. 6.44.
The abatement of deſires, will ſhew it ſelfe in two things.
1 There will be leſſe prayer and endeavour to enjoy God. Prayer is the preſenting of our deſires to God,there is leſſe prayer and endeavour. and he that is full of deſires, is full of prayers; the ſoule that longs after God, breathes out many ſighs, and prayers, and teares, unto the Throne of Grace, and is ever reaching after himhNon requieſcit amor in quacunque ſuperſiciali adeptione amati, ſed quaerit amatum perfecte habere, quaſi ad intima illius perveniens, &c. Aqu. 1.2ae. q. 28. a. 2., that it may apprehend him, Phil. 3. If God be preſent, it hangs upon him, with humble entreaties not to depart from him; if abſent, he flieth after him with mournfull complaints and cries, that he would returne to him; he cannot be anſwered or quieted, if he finde not the loſſes and ruines of his ſpirit to be repaired. But where the heart is ſtill and ſilent in her evils, over run with darkneſſe, deadneſſe, earthlyneſſe, and other like dolefull evils, and yet puts not up her prayers, or if prayers, yet not cries, being either no ſuter, or at leaſt no begger; but quietly contents her ſelfe in her way; here deſires after God are very low.
The like may be ſaid of all endeavours: deſires are active; if you are become more ſlacke and ſlight in the uſe of ordinances, in which you were wont to finde the Lord, doubtleſſe you have fallen from your firſt love, with that back-ſliding Epheſus, Apoc. 2.4. and it is time to conſider whence you are fallen, and to repent, leſt God come againſt you with terrours to awake you.
2 God leſſe intended in all endeavours: when God is the end of a man in hearing,God leſſe intended. praying, &c. it is a ſigne that he deſires him in truth, and the more he is intended, the more he is deſired; God may be the object of his action that loves him not, but he is the end onelyonly of ſuch as love him. Obſerve this, a man may doe as much as he hath done, yet there may be a decay of his deſire, appearing in this, that God is not his end.
Queſt. When God is our end, may be known byHow may I know when God is my end?
Anſ. The end may be conſidered, in reſpect of its
place,
power.
The place of the end is in the intention and affection, here it ſits as in her throne, Conſidering the place of the end.and uſeth her authority and power; the ſoule intends and minds that which is her end, as the Archer hath his marke in eye to which hee ſhooteth: Judge then your ſelves what you intend? is God in your eye? ſo farre as you intend him you deſire him, and no more.
In the next place conſider the end in her power, Its power.the ultimate end hath the greateſt power in a man of all things; this power is foure fold, to
draw,
rule,
hold,
quiet.
1. It draweth to it, having as it were a magneticall vertue to attracthAmor meus pondus meum, eo feror quocunque ſeror. Aug.,To draw. when it gets into the underſtanding, it ſets the will and affections, and all the powers of men on action, ſo they that make riches their end are ſtrongly enclined and moved to them, willingly and diligently labouring, patiently enduring, and conſtantly endeavouring to attain them, and where riches are the tearme to which the heart tends, it is the principle of motioniforeign. Ariſt. eth. l. 8. c. 9., and the reaſon of all endeavour; ſo that if it be asked, what a covetous man ſeekes, and for what he ſtudies, plots, ſweats, toyles, moyles, the anſwer, in all is, riches: Doe you finde God thus drawing? when you pray, receive, heare, conſider what moves you, what ſets you on worke; For not the motion, but the mover, not the endeavour, but the ground of it diſcovers the end; two men may walke in one way, yet their end may bee different, one may walke for his health, the other for his profit: ſo in the ſame duties of godlineſſe, the end of one may be pride, of another peace of conſcience onelyonly, but the beſt end is God. Note this, that there is a three-fold diſcharge of duty; hypocriticall, when a man intends not what hee doth, but ſomething elſe, ſome worldly advantage; Conſcientious, when good is done as a duty and taske; Spirituall, when good is done, for this end that we may pleaſe and enjoy God.
2. The end rules; as it is the ground, ſo alſo it is the rule of action,To regulate. as it drawes to it with power, ſo with order, it draweth to it in the due and direct way: that is, it puts upon
1 Inquiſition of fit means.
2 Due uſe of them.
Firſt it puts the mind upon a ſtudious deliberation and inquiſition about the fitteſt meanes: Cauſing inquiſition of fit meanes.hence comes thoſe many prayers to God which David put up to be directed, lead, inſtructed, taught in the way that hee ſhould walke, Pſal. 119. hence came his ſtudy in pondering on the law, the light of his feet, and lantern of his paths; hence the people being ſtirred by Iohns miniſtery, to ſeeke eternall life, and to enquire after God, came to him and conſulted with him, What ſhall we doe? So did the Publicans and Souldiers, Luke 3.10.15. hence alſo came that cry of the Jewes and the Jaylor newly awakened from their ſleepe of death, Men and Brethren what ſhall wee doe? Acts 2.37. Chap. 16.30.
Secondly, It puts on to the due uſe of meanes when they are found out,Due uſe of meanes. and this is neceſſary; For as a man may come ſhort of his end, by wrong meanes; ſo alſo by not uſing or miſuſing of right meanes. Note here therefore two operations of the end, about the meanes; 1. it puts upon the uſe of them, ſo that if God be a mans end, the minding and affecting this, will urge and preſſe to the uſe of ſuch meanes, as God hath appointed and diſcovered, yea of one as well as another, he that either uſeth none, or not all, intends not God as he ought: where a man deſires God, and makes him his end, he findes in himſelfe, a diſpoſition to the uſe of all meanes proportionable to the deſire of his end, which he fullykFinis appetitio non habet limites definitos. Ariſt. pol. 1.6. ſeeks. 2 It puts upon the due uſe of them, that is, ſo to uſe all the ordinances, as that in them he may come to God; the promiſe of Gods approach to man in grace and mercy, is not made ſimply to the actions of godlineſſe, but to the right performance of them, as not hee that prayeth, but he that prayeth with fervency, faith, ſincerity, ſhall obtaine: not the hearer, but the wiſe, hungry, humble, obedient hearer, ſhall find the word effectuall: therefore that ſpirit that directs the heart to pitch on, and purſue after the right end, doth alſo lead the heart in the way to it, working ſuch diſpoſitions as may fit it to a wiſe and effectuall uſe of all meanes; he therefore that loſeth in the meanes, loſeth in the end, for the end is in the meanes.
3 The end holds the heart with it; To retaine the heart.as it hath an attractive power, ſo it hath a retentive power, and its bonds are ſo ſtrong, that nothing can diſſolve them, and draw away the heart; the laſt end is a mans chiefe good, and therefore where it is ſo apprehended and minded, nothing can divide betwixt it and the ſoule; for if any thing ſhould, it muſt be either good or evill; good cannot, for the ſoule will not leave a greater good for a leſſe; and there is no evill ſo great as the loſſe of the chiefe good. Therefore if you be gone from God, it is a ſign you make not God your end, as you have done.
4 It quiets the heart ſo farre as it is attained; To quiet the heart.every thing reſts in its proper place, its appetite is ſatiated in its end, and a man that makes God his end, cannot be quiet in his abſence, but is ever reſtleſſe in his motion, and labour after him, till he finde him; yea, nothing can content him, till he finds ſuch a preſence as he needs; though God give riches, and health, and friends and all the ſweeteſt accommodations of this life, yet as the child that wants the nurſes breaſt is not quieted with bables, no not bracelets of pearles, o… chaines of gold, but it muſt have the breaſt; ſo he ſtill purſues God, an… is not ſatisfied, till he get his hard hear… ſoftened, his dull heart quickned, his darke heart enlightned, and God returning againe into the tabernacle of his ſoule, to fill it with the glory and power of his preſence: and ſo farre as he gaines in this, he is at peace: if God open the well of life, and cauſe the ſtreames thereof to flow in upon him, i… he come in with power to deſtroy his luſts; to quicken, awaken, and eſtabliſh the ſoule, hee counts it a greater happineſſe than to poſſeſſe a crown, coun… …t a greater happineſſe then to poſſeſſe a crowne, or heape of pearles, or mines of gold.
The ſecond act of love, is hope: In Deſertion hope is weakned.this is an act of the will, extending it ſelfe towards that which it loves, as future; it is of great uſe to a Chriſtian; it is an anchor to uphold in troubles, and a goad to excite to endeavour; yet ſuch …s our folly, that though all Chriſtians have a ſaving hope, yet few have a living hope, that is to ſay, ſuch a hope is lives in them, and gives life unto them; but moſt reſt in a poore, faint, …eeble hope, ſeldome improving this grace, except in the day of feares, ſorrowes, troubles, and of death.
But ſurely if hope be abated, a man …s abated in his communion with the God of hope. And the decayes of …ope are in ſome of theſe three things, … in all:
in the Certainty of hope.
in the Acts of hope.
in the Efficacie of hope.
1 For the certainty. Certaine hopes …re not onelyonly mans portion,In its certainty. though there be a certainty in the object, yet not alwayes in the ſubject. Hope in the Saints reſpects the good hoped for, in a three-fold degree of futurity. Some hope for heaven, as poſsible onelyonly; this is the loweſt pitch of hope.
Some hope for heaven as probable, though they have hope of attaining, yet not without feare of miſſing: ſome hope for heaven as certain… and infallible.
The hope of poſsibility is a weak hope; the hope of probability is a fluctuatin hope; the hope of certainty is a ſetl… hope; that which the Apoſtle cals the Plerophorie, or full aſſurance of hope Heb 6.11. Now as in other parts, ſ… in this the Saints are ſubject to declenſion; but where it ſo fareth, that a man hope is clouded and enfeebled, ſo that from a triumphant and joyfull expectation and waiting for of heavenly glory he is fallen into an habituall anxietie and dubiouſneſſe of minde; it argueth that he enjoyeth not God as he hath done.
2 For the acts of hope.In the acts
Note, Hope hath two acts,
1 Deſire.
2 Expectation.
The one is the reaching forth of the will, to the thing promiſed; the other hath two things which conſtitute it.
1 The fixing of the ſoule upon the thing deſired.
2 The reſting of the ſoule in the futurity of it.
Concerning theſe, I will propound three things for your triall.
1 The acts of hope are decayed, Not ſo compleat.where there is not that compleatneſſe in them that hath beene; as deſire of heaven, without minding it; I or ſome ſlight deſire and ſcattering thoughts of it, without a patient and joyfull waiting for it.
2 Where there is not that frequencie of theſe acts that hath been; Not ſo frequent.as when you doe not ſo often long and looke for heaven, not ſo often minde it, and feed your hearts in the expectation of it.
3 Where there is not that fulneſſe in theſe acts, which hath beene; Not ſo intenſe.as when your heart doth not ſo eagerly deſire it, but hath loſt her former breathings and pantings after it, not So looking for, and haſting to it, 2 Pet. 3.12.
And when it doth not dwell above, but hath loſt her habitation which ſhee had in heaven, and hath pitched up tents unto her ſelfe in the world; and when it doth not comfort it ſelfe in the remembrance of the promiſe, and ſolace it ſelfe in the thoughts of its future bleſſedneſſe, it is certaine here is a decay in the acts of hope.
3 For the efficacie of hope; In its efficacy not working.note that a lively hope is an efficacious hope; and as there are many precious effects of it; ſo I will inſtance in foure.
1 Prizing of the promiſe: Appretiation of the promiſe.faith cōmends the promiſe unto hope, it reveales the worth and truth of it, and then hope takes it and hugs it, ſo that it reckons it as its treaſure, and feeds upon it as its Manna, which God hath given to refreſh the ſoule in this deſert: when you forget your conſolation, and let the promiſes lie as a thing of no account, when you afford them not roome, yea the higheſt roome in your hearts; when you build not your peace on this pillar, and ſucke not your joyes from theſe breaſts, ſurely all is not well, your hopes are diminiſhed.
2 Moderation of the affection to the world. Hope doth elevate the heart; Moderation towards the world.Where a mans treaſure is, there will his heart be alſo, Matth. 6. If you be grown more proud in abundance, more covetous after what you have not, more diſcōtented with what you have, your hearts are againe entangled in the love of the world, and fallen from the heights of heavenly hope.
3 Quickning endeavour. Hope makes a man willing, conſtant, chearefull, diligent,Abundant diligence. abundant in endeavours, therefore if you ſtrive leſſe, you hope leſſe.
4 Making able to ſuffer. This ſteeled the Saints with courage and patience in perſecution; yea,Conſtant patience. this made them to rejoyce, yea, glory in tribulation for Chriſt, Rom. 5.3. Encreaſe of feares of the croſſe, and of impatience in ſuffe…ing, argueth a decreaſe of the efficacie and vigour of hope.
3 The third act of love, is delight; this is a ſweet contentment of heart in God, and in the things of God; In Deſertion delight in God leſſened.a complacencie, or taking pleaſure in God, and according to the degree of love, is o… delight in God: the ſame love that quickens deſire, and hope after God as abſent, ſheweth it ſelfe in delighting in him as preſent. It is true, God is in a ſenſe abſent from us while we are in the world, 2 Cor. 5.6. that is, we have not fully attained, Phil. 3.12. but yet he is alſo preſent: he is preſent 1 to faith, for faith hath a propheticall eye, to ſee that as preſent which is abſent, and a magneticall hand to draw unto it ſelfe that which is afarre off: and he is … preſent to ſenſe; for we taſte and feele his power and goodneſſe, and ſo farre as the ſoule that loves him enjoyeth him, it joyeth in him;Appearing, therefore if your delight be leſſe, your love is leſſe.
Queſt. How may I know that my delight in God is leſſe?By forgetfulneſſe of God.
Anſw. 1. If you be more forgetfull of God; for that which we eſteeme we minde.Exceſſive delight in vanities.
2 If you delight more in the worlds vanities. Heavenly delights, and ſenſuall pleaſures, are contrary each to other. There is a lawfull delight in the world, conſiſtent with delight in God; yea, for whom is delight in the world, but for the heires of heaven? he that is in his ſinnes ſtung with the venome of his guilt, and racked with the feares, and clamours, and terrours of an unquiet conſcience, can have no true delight in the world; What ſweetneſſe is a mans dainties to him, that feares he hath no portion in the bread of life? What comfort in his great riches, that looks to have heaps of eternall woes? What peace in his faire dwelling, who expects hereafter to live in the loweſt hell? What good doe thoſe pleaſures which are ſowred with helliſh horrors, and dreadfull expectations of unſufferable paines for ever? No, no, hee onelyonly hath true pleaſure, who hath God for his God; yet even they are ſubject to a carnall uſe of lawfull comforts; which is, when our delights are immoderate, not uſed in that way, and to that end, that we may be more fitted to walke with God, &c. and when our delights are ſuch, the more they are, the leſſe is our delight in God; a full delight in God, deads the heart to earthly and carnall delights: as in the pipes of water, when the water hath broke a vent to it ſelfe upward, it ceaſeth to runne forward.
3 Vnwillingneſſe to walke with God: Unwillingneſſe to walke with God.which lieth in five things.
1 Hardly drawne to God. A ſtone need not to be driven downward, becauſe that motion is ſutable to it,Hardly drawne to him. and it affects the centre: the Eagles flie willingly to their prey; an hungry man need not either perſwaſion or compulſion to take his meat; if you did delight in God as before, what meanes your hanging backe from him? and how is it that the counſels and thoughts of your hearts, the preſſing perſwaſions of the Word, the ſtrong motions of the ſpirit, the ſhining examples of the godly, the wiſe adviſe of faithfull friends, the ſweet enducements of precious promiſes, the fad menacies of fearfull evills, yea, the heavy ſtroakes of an angry God; yea, the melting mercyes of a tender father, yea the bleeding wounds of a cruciſied redeemer; I ſay, how is it that none of theſe doe more prevaile with thee to a more ready walking with thy God? this backwardneſſe is hatefulllforeign..
2. Vnchearfulneſſe in his preſence, Unchearefull in his preſence.people, and ſervice, a man may ſoone ſee when a ſervant workes willingly in his maſters ſervice; David when he had his delight in God, delighted in all the waies of God, Pſal. 119.16, 24, 35, 47, 70, 77, 174. it may be to be with God, hath in times paſt been to thee better than thine appointed food: but now thou comeſt to dutyes, as to meales when thou haſt no ſtomack, what then more clear than this, that thy delight is leſſe in God.
3. Uneavenneſſe and inconſtancy in the way of God, Uneaven and inconſtaant.when a man is in and out, and conſtant in nothing but unconſtancy, it is a ſign he is not well pleaſed with his way; the ſoule reſts in that which ſhe fully likes, all changes are from diſlike, for if a man had what hee would have in any thing, he would not deſire to leave it; all uneavenneſſe in our walking with God, argueth a diſtaſte of the wayes of God, and of God himſelfe; and it is great weakneſſe to be drawne ſo from our ſelves, and to be ſo totteringlBene compoſitae mentis eſſeexiſtimo, ſecum conſiſtere, ſecum morari. Sen..
4. Eaſineſſe to be drawne from God: when a man is well pleaſed in his houſe, Eaſily drawne from God.or horſe, or any thing, a ſmall price will not buy it out of his hands; therefore judge your ſelves, when Satan comes and bids you ſuch a price, offers ſuch a pleaſure, or ſuch an advantage, to draw you from that which happily heretofore the whole world could not have wonne you from, and you eaſily and ordinarily are by this taken off from your holy courſe, it is a ſigne your hearts are not ſo delighted in God as they were.Loath to riſe to the higheſt pitch of holineſſe.
5. Loathneſſe to riſe to the higheſt pitch of an holy converſation: you have ſome hopes ſtill, but you can reſt with the ſad admixtures of ſears; ſome mortifying grace, but you ſeek not for the fulnes of it; ſome quickning grace, but you ſtrive not for the abundance of it; you have ſome communion with God, but you ſtrive not to be much in it; a man hath never enough of that which delighteth him much.
Now briefly of the other maine Object, about which our affections are converſant while we carry this fleſh, is ſin and carnall things: there will bee a change in theſe in the time of deſertion: In a word, that I may diſpatch, this I will inſtance in two affections:
1. hatred,
2. griefe.
Theſe two goe together, and they are ever of an equall height, hatred reſpects the nature of ſin, griefe the proximity of it; though we had no ſin, we ſhould have hatred of it; but if it were not neare us, or in us, we could not have griefe for it.
To begin with hatred, which is a diſplicency againſt ſin, in the nature of it, In Deſertion hatred of ſinne abated.this hatred is founded in love; and as love is either terminated on a mans ſelf, or on God, ſuch is the hatred of ſin, a man may have the former and yet bee without God, that is, he may hate ſin as repugnant either to his nature, ſo meek men hate contention, or to their peace; ſo men illightened hate it for the evil that it brings, as ſhame, ſorow, fears, paines, death, hell; But they that thus hate it, love it, their hatred is but reſpective, but their love direct and reall, though they hate the fruit, they love the tree, though they diſlike the effect of ſin, yet they like the ſin it ſelfe.
But true hatred, is a diſplicency againſt ſin it ſelfegforeign. Ariſt. Rhet l. 2. c. 4. Signes of it. 1. Occaſions of ſin leſſe diſtaſted and feared.. And ſince this is of God, the more we have of it, the more we have of God; conſider then if there bee not an abating of this: is not thy heart entred into a kinde of league and amity with thy former luſts?
Queſt. How ſhall I know this?
Anſ. The occaſions of ſin will be leſſe feared and diſtaſted, the occaſions of ſin are Harbengers and ſpokeſmen of ſin, and where theſe finde better entertainment, their ſin is not ſo much diſaffected: Princes doe ſhew their loving reſpects to each other by kinde entreating of their Ambaſſadours: Judge thy ſelfe if thou haſt been formerly fearfull, jealous, watchfull, but now art growne heedleſſe, bold, ventrous; yea, not only leſſe fearing occaſions of ſin, but alſo more delighting in them, it is a ſure ſign that the temper of thy ſpirit is corrupted, thou art growne worſe.
2. The law of God is leſſe loved; there are two branches of the law, precepts,The law leſſe loved. and prohibitions, and our natures will more eaſily imbrace the one than the other, we many times are content to doe much; if the law require this, or that, we yeeld and conſent to it, but to be limitted and barred is moſt diſtaſtefull, when men love their ſins, though they like not the law prohibiting thoſe ſins: And looke into your ſelves, for ſo ſtrangely doe the regenerate ſometimes degenerate, that ſometimes it is a diſpleaſing thing that there ſhould bee any law to croſſe and thwart their deſires and luſts, yea to be angry with them that hold this law unto them; ſo good Aſah was overtaken, 2 Chron. 16. the Seer ſtruck at his ſin with this ſword of the ſpirit, & Aſah ſtands up in defence of his ſin, and ſmites the Seer; oh how far may the heart goe out from God? what a thing is this, that a renewed man ſhould ſo farre decline, as to love that which God hates; and ſo to love it as to reject God, to harbour it, and to ſay in his heart, oh that there were no bonds, that I might be free, oh that I had my will, then would I repeale that law, and returne to ſin: Leſſe prayer againſt ſin.yet this is ſometimes found, but it is a ſigne of a man much eſtranged from the life of God.
3. His prayer will be leſſe againſt his ſin: that which we hate is our burthen, and ſo far as the ſoule hates it, it deſires to be freed from itmEſt intentio odii no cere, nec ceſſat in laeſione peccati ſed in exterminio. Gul. Pariſ. de Rhet. Divin. c. 23. Vere poenitens eſt Iuratus in mortem peccatorum. ib.; See how the Apoſtle cryeth out as a man tyred with the chaines of a grievous bondage, Oh wretched man that I am, who ſhall deliver me from this body of death? Rom. 7. Yea, and when hee felt his ſinne ſtirring, hee prayes and prayes, and prayes againe to heaven for help, 2 Cor. 12. There is a praying againſt ſin, while yet the heart is towards it, but it is fearefull mockery of that Majeſty to whom wee pray: it may be a mans caſe, that the power of conſcience may. enforce and extort prayer for ſubduing of ſin, and yet the power of ſin may be ſuch that it may hold the heart in the love of it: But if you ſlacke in the ſincerity and fervency of your prayers for mortifying grace, you have abated in hatred of ſin.
In the next place comes griefe for ſin: a grief riſing and ſpringing from the bowells of love to God; this is a ſpeciall grace, which as it is from God, ſo it is honoured with the promiſe of Gods preſence: For thus ſaith the high and loftie one that inhabiteth eternitie, whoſe name is holy, I dwell in the high and holy place with him alſo that is of a contrite, and an humble ſpirit, to revive the ſpirit of the humble, and to revive the heart of the contrite ones. Iſay 57.15. As when the ſtreames are ſhallower, it hath leſſe of the fountaine, ſo the leſſe godly ſorrow, the leſſe of God: uforeign. Proverb. graec.when a man is not ſo frequent in humbling his ſoule, nor ſo full of griefe, when ſins wounds are not ſo grievous as they have been, he hath no cauſe to … downe and lament his caſe; for God is departed in a great meaſure from him.