if thine affections be lukewarm to God thou mayst wish that God might be glorified but if he be not thou canst endure it Thou mayst pray to God for grace to heal thee of thy deadnesse but though he do not thou canst bear it But if thine affections were so farre hereto as to be zealous they would be impatient thou couldest never endure it Zeal is the impatient degree of the affections whereby when the soul does affect a thing it is impatient without it And therefore zeal is due only to God Thus ye discern the evidence of this truth that the zeal of our affection is due properly to God The X. Sermon Colos 3. 2. Set your affections on things that are above c. THE Uses of this are these First Hence we may learn that God demandeth the zeal of our affections If the zeal of our affections be due unto God I beseech you take notice that God demandeth his due Give unto the Lord the glory due unto his Name and so God demandeth his due in our affections If I be a Father where is my honour if a Master where is my fear Mal. 1. 6. he does not only call for some honour and some love and some fear but he cals for his part where is my part sayes he Where is my fear Gods part of thy fear as I have shewed is the zeal of thy fear Gods part of thy love and thy joy and thy hope and the rest is the zeal of the same This now God demands of thy soul Where is my fear may be thou lovest him a little and his Commandments a little may be thou fearest him a little to offend him and disobey him thou fearest a little this is not Gods part the zeal of thine affection is Gods part and he cals for his part Where is my fear Secondly Hence we may learn that we must upon pain of Gods infinite displeasure give him the zeal of our affections whensoever we pray to pray to him zealously bleeding for our sinnes and melting under our wants and yearning for his graces Whensoever we praise him to praise him thus zealously rejoycing in his mercies and admiring his goodnesse Whensoever we enter his Courts to enter with zeal reverencing his footstool trembling at his Word in all our waies seeking how we may be most zealous of his glory for if God demand the zeal of our affections there is no keeping back Ananias was smitten dead for keeping back a little piece of money when God did demand it Cursed is he that keeps back a blow when God doth call for it God demandeth our zeal and wo is us if we keep back Thirdly Hence we may gather that we are in the state of damnation if we do not give God the zeal of our affections if God require it upon pain of damnation and we are bid to give it him upon pain of his everlasting displeasure then certainly we must needs be in a state of damnation if we do not give it Now this is proved by four Arguments First That man is in the state of damnation that never repents I need not prove that ye know it well enough he is sure to perish that never repents Though thou hast taken up all the outward duties of religion thou never repentest unlesse thou be zealous if thou be zealous then thou hast drawn out of Christ wine-seller as Bernard observes on the Canticles Introduxit me rex in cellam vinariam the King hath brought me into his wine-seller he expounds it of the souls drawing of zeal from Christ but if thou beest not zealous in repentance thou never repentest Be zealous and repent Rev. 3. 19. First he sayes be zealous and then he sayes repent First thou must resolve to be zealous or else thou dost not repent If a man have wronged a neighbour though never so mean he must be sorry for it or else he doth not repent of it if a man have wronged a Noble-man he must be more sorry for as the wrong is the greater the greater the party wronged is so the greater is the sorrow that is required to repentance If a man have wronged the King it must be greater sorrow yet till the sorrow be somewhat answerable to the greatness of the King who is wronged But if a man have wronged a God this must be the greatest sorrow of all sorrows otherwise thou dost not repent Repentance is the rending or breaking of the heart so sayes the Prophet Ioel it is not a lukewarm or a little grief that will break the heart Repentance is the humbling of the soul sayes David it is not a little bowing and a little bending will humble it before God Repentance is the mortifying or the killing of sin as Paul cals it alas sinne is like the heart of Oke that will be a hundred years a dying so sin will be long a dying it is not a little pricking and a little compunction will kill it Repentance is called repentance unto life in the Scripture it is not a little chafing and a little rubbing and a little Aqua-vitae will fetch a man from death untâ— life No no beloved thou never repentest unlesse thou be zealous And therefore the Apostle makes zeal a part of repentance 2 Cor. 7. 11. No zeal no repentance no repentance no salvation 2. That man is in the state of damnation that is not a beleever in Christ If a man be not in Christ by a lively faith he cannot be saved The Prophet prophesying of Christ saith thus Vnto us a childe is born and he shall be called wonderful the Prince of peace and the zeal of the Lord of hosts shall perform this Isa 9 6 7. Never is Christ conceived in any man under heaven but the zeal of the Lord of Hosts doth perform it Doth he enlighten the minde or purge the heart or cleanse the conscience zeal does perform it Can I be so in love with Christ as to deny my self for him and not be zealous to him Can I count all my parts and all my gifts and all that I have as Paul did to be drosse â—nd dung for the worth I finde in Christ and not be zealous of him Can I hunger after him and pant for him and be sick of love till I have him and not be zealous towards him Thus we must doe otherwise we are not in Christ And therefore Moses confounds faith and zeal as if they were all one and both in one Phinehas was zealous for Gods sake Numb 25. 11. That is he was zealous and faithful both for so the Psalmist expounds it that was counted to him for righteousnesse sayes he that was speaking of his zeal in executing of judgement that was counted to him for righteousnesse Now ye know nothing can be counted to a man for righteousnesse but only faith and therefore by zeal there is meant faith This is an undeniable argument If a man have faith he is
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for such sayes he are the sinfull lusts and affections they are all fiery set on fire of hell this is one misery and this not a small one zeal is the fire of the soul and if it be not set upon God it is set on fire of hell Secondly Zeal is the running of the soul If thou beest not zealous for God thou runnest away after the things of this world thou dost not only go after vanities but thou runnest not only go after thy pleasures and thy profits but thou runnest As the affections are the feet of the soul so zeal is the swift running pace of these feet I will run the way of thy Commandments sayes David that is I will be zealous in it It is a long way to heaven especially now since the fall it is a very long way to heaven and death will overtake us before ever we can get there unlesse we run and therefore Saint Paul commands us to run fast enough lest we never get there So run that ye may obtain 1 Cor 9. 24. Now had we not need to set our zeal right for that way we run that way our zeal stands If the zeal of our affection stand to Godwards we run onwards to heaven but if it stand to the things here below we run onwards to hell I reade of Tiberius Nero who when his brother Drusus lay sick in Germany he ran two hundred miles in twenty four hours to visit him But we may finde tanker runners then so in sinne some in drunkennesse and good fellowship as they call it others in security and hardnesse of heart others in one sin and others in another and as they run themselves so if there be any that are stricter then themselves they wonder that they run not with them to the same excesse of ryot 1 Pet. 4. 4. Mark run not with them where note themselves run into ryot May be sometimes they have sudden and violent affections to good as if they were all on a fire for the present like the young man in the Gospel he came running to Christ and kneeled down to him sayes the Text Mar. 10 17. O he was all upon the haste he does not goe to him but he runs as many men and women have very good moods and violent pangs of goodnesse now and then but alas it was nothing but a flash for by and by he was as ready to be gone as ever he was hasty to come and then he ran on in his security and coveteousnesse of minde Do ye not see how fast many of you run on in arerages with God If we could see Gods debt-book might we not there reade Item ten thousand oaths thou hast sworn Item millions of millions of filthy words thou hast spoken Item a hundred millions of millions of wicked thoughts thou hast thought Item a thousand lazie prayers thou hast made Item 20. hundred Sabbaths thou hast prophaned Item fourty Sacraments thou hast unworthily received Thus ye have run on as if ye thought every day seven years till ye are in hell Thus it is with you when your zeal is set any where else then on God Thirdly Zeal is the predominant element in the soul Look what the soul is zealous unto that is the predominant temper of the soul if thou beest zealous for God Christ is predominant in thee if thou beest zealous for the things of this world the world is predominant in thee Non datur temperamentum ad pondus sayes the Philosopher there is no temper but something is predominant You never heard of a soul that had as much of the world in him as of Christ and of Christ as of the world No as he is zealous to one thing so one thing or other is predominant in him Men-pleasing is predominant in one pride predominant in another and pleasure predominant in a third Whatsoever a man is zealous unto that is his predominant element Now if thine affections if the zeal of them be not set upon God then something or other in the world is predominant in thee O what a misery then is it to be lesse zealous for God then for the world the world is predominant in thee this is the character of one that yet is no better then a reprobate Lovers of pleasure more then lovers of God 2 Tim. 3. 4. when pleasure is predominant and not God He that loveth father or mother more then me is not worthy of me c. sayes Christ Mat. 10. 37. when carnal relations are predominant and not spiritual this I say is an evident character of a wicked man for what difference is there between a godly man and wicked man both have sinne in them this is the difference a godly man hath sin in him but grace is predominant and therefore he is called a godly man A wicked man hath many good graces in him but sinne and wickednesse is predominant and therefore he is called a wicked man the denomination is from the part that is predominant The beasts of the earth because the earth is predominant the fishes of the Sea because the water is predominant a brick-house not as though there were no wood in it but because brick is predominant Mark all thy thoughts which is predominant in thee the world or Christ mark all thy speeches which is predominant earth or heaven mark all thy cares which is predominant to busie thee most O what a wofull estate art thou in when sin and corruption is predominant in thee If thou be more zealous after the things of this life then after grace and holiness without which no man shall see the Lord Thou canst never enter into Gods kingdom because sin is predominant in thee Fourthly Zeal is the self-cruelty of the soul If thou beest most zealous to God thy zeal is a holy cruelty to thy self Master spare thy self sayes Peter to Christ Get thee behinde me Saran sayes Christ he was zealous for the redemption of the world and he would not spare his own life Zeal is a holy cruelty of the soul it will spare nothing nor life nor credit nor living nor any thing M. Fox that was zealous in his love to the poor he was in a holy manner cruell to himself to give the very clothes off his back rather then the naked should not be covered Love is as strong as death and as cruell as the grave Cant. 8. 6. Durus sicut inferi zelus as Ambrose expounds it zeal is as hard as the grave A man that is zealous is a hard man to himself that he may be free unto God not as though true zeal were hard and cruell indeed unto his own soul but I mean to his own fleshly desires and respects he is the mercifullest man to his own soul under heaven Now then see what a woful estate thou art in if thou beest not zealous for God for if the zeal of thine affections gad any where else
lesse notable to others it is to be feared ye are not zealous for God The second sign of zeal towards God is to be impatient of sinne Zeal as aforesaid is the impatient part of the affections if a man do affect a thing but a little he can be patient without it but if he affect it very deep and with zeal O his affections are set on it and he is impatient if he speed not So that if thou beest zealous against sin thou art impatient of sin thou canst not suffer it Zeal is impatient of whatever is contrary to it That this is the nature of zeal you may see by the poor blinde zeal that was in Paul before his conversion he was zealous to God as he thought and thinking that the Church of Christ were contrary to all men enemies to God and man therefore now in the blindenesse of his zeal he persecutes that way unto death Concerning zeal I persecuted the Church Phil. 3. 6. It was a woful kinde of zeal to persecute the Church but yet there you may gather the nature of zeal it cannot abide that which is contrary and therefore if thou beest zealous against sin thou canst not abide sinne better journey riding studies prayers exhortations any course thou wilt use rather then abide it thou canst never abide any thing that is displeasing to God but resist it to the utmost and this resisting will be First Universal If thou beest zealous there is no sinne thou canst possibly abide Nothing is cold but the fire does resist it so nothing is sin but zeal does resist it to the utmost I esteem all thy precepts concerning all things to be right I hate every false way Psa 119. 128. This is zeal indeed there is never a false way that a man can abide that is zealous To be zealous against one sinne and lukewarm against another this is not zeal Secondly General in all manner of persons First In a friend as well as in an enemy If thou beest zealous thou wilt finde fault with thy friends when they sin as well as observe a fault when thine enemy offendeth Men are apt to observe when their enemy sinneth O how unconscionable is he thus he hath done and so he hath done but if thou beest zealous when thy friend does transgresse thou wilt not abide it Fire will not only labour to consume the water that comes to put it out but also the wood that comes to maintain it So it is with zeal Do not I hate them that hate thee sayes David to God Psal 139 21. He could not abide to count them his friends that were not friends unto God though otherwise they were very friends unto him and may be saved his life and were patrons and benefactors unto him he could not wink at their sins because they were his friends though thy friend be a swearer or a carnal wretch yet if he be thy friend and thou dependest upon him thou canst see it and not see it but if thou beest zealous all his sins thou wilt count discourtesies to thee Secondly In ones childe as well as a servant you shall have many they are angry at every sin a servant commits but if their children do sin they connive it was no such great fault alas he did it unwittingly and what would ye have a childe do say they they can excuse it in their children and lessen it but if thou beest zealous thou canst not abide sinne in thy son any more then a servant thou wilt correct him and curb him and threaten him and counsell him and never endure he should sin if thou canst possibly help it What my son and be wicked what doe I love God and shall I suffer my loins to dishonour him Son know thou the God of thy father otherwise I count thee a bastard and no son This brake old Elies neck because he suffered his sons to be wicked when he by godly severity might have remedied it A zealous man when his son hath committed things worthy of death will not spare him Zech. 13. 3. Thirdly In ones own wife or husband or father or mother as well as in a neighbour zeal cannot abide it husband thou dost not love me as long as thou livest thus wife thy heart is not with me as long as thou dost thus how canst thou love me when thou dost not love God nor thine own soul this is the meaning of our Saviour If any come to me and hate not father and mother and wife and children and brethren and sisters yea and his own life he cannot be my Disciple Luk. 14. 26. A zealous man cannot abide to yield to sin for the best of them all Fourthly In a rich man as well as in a poor man if thou beest zealous thou canst not abide sin neither in the rich nor in the poor if poor men offend and if beggars be idle and ungodly then thou wilt complain Oh the poor are so wicked they break down our hedges who would releeve them they will not be orderly they lie drinking in Ale-houses and spend it away on the pot therefore who would releeve them But if the rich be keepers of company and vain in their pleasures thou art not so zealous against their sins alas this is no zeal but let a wicked man be as great as King Ahab Micaiah will deal roundly with him Nehemiah will not spare Lords nor Nobles when they sin Neh. 13. 17. For a Magistrate to punish poor Malefactors and not the Gentry when they do transgresse is this zeal no it is cursed partiality Fifthly In ones self rather then in any body else true zeal is more zealous against sinne in ones self then in all the world besides otherwise sayes our Saviour it is hypocrisie and not zeal Thou hypocrite first cast out the beam out of thine own eye and thou shalt see clearly to cast out the mote out of thy brothers eye Mat. 5. 7. Zeal I say is like unto fire it is hot it self first before it heat others may be the fire meets with many other things that it is not able to heat it as the bottom of a kettle of water the fire cannot heat it neverthelesse the fire will be sure to be hot of it self So it is with thee if thou beest zealous against sinne thou wilt be like unto fire rather suffer cold to be in any other then suffer it to be in it self so thou wilt rather suffer sin in any body else then suffer it in thy self thou wilt not suffer sin any where else by thy good will but above all things thou wilt not suffer it in thy self This is the second sign of zeal towards God it is impatient of sin The third sign of zeal towards God is it cannot be quiet till it be assured of Gods favour and of Christ Thou art never earnest for God if thou canst possibly be quiet without assurance of Christ
burn for to hear them and therefore the Word being so full of affection a Minister that preaches it must needs be an affectionate preacher if he be a true preacher otherwise he doth not preach the whole Word Secondly As the Word is full of affection it self so it looks that a man should be full of affection that obeys it God loves no other obedience but obedience with affection he loves a cheerful giver 2 Cor. 9. 7. So God loves a cheerful obeyer a cheerful repenter a cheerful beleever whatever we do in his service he loves we should do it with affection Should a Minister preach without any affection happily he may reason men out of many of their sins and prevail with them to take up the duties of religion but all would be formality without any affection It is a good saying of Austin the godly must have affections in obedience otherwise they are not obedient There be two things in every Commandment of God First The duty commanded to be done Fear God and keep his Commandments This is the whole duty Eccles 12. 13. That is there is never a duty that a man hath commanded him but it is within the compass of the Commandments of God So that in every Commandment there is a duty Secondly The strength of affection wherein the Commander commands it and therefore the Commander commands it and therefore the Commandment is called Gods will Teach me to do thy will O God Psa 143. 10. It is called Gods pleasure Blesse the Lord ye Ministers of his that do his pleasure Psa 103. 21. It is called Gods desire Thou desiredst truth in the inward parts Ps 51. 6. Because the strength of Gods will and desire and pleasure and affection lies in it These two things being in every Commandment of God it follows of necessity that a man must have his affections in obedience otherwise he is not obedient As God doth not only command me but also with affection he commands me so I must not only do the thing he commands but with all affection I must do it or else I never obey him Virtuti immitte furorem sayes Homer Adde affections to thy vertue Vertue is no vertue without the affections prayer is no prayer without thine affections be in it repentance is no repentance without thine affections be in it Whatsoever duty thou dost if thou dost it not with all thine affections it is abomination to God and therefore the Minister that preaches must stir up affections if he do not stir up affections the religion he begets in the hearts of his hearers is likely to be little better then wretched formality Thirdly As the Word is full of affection it self and requires affection in them that obey it so men are very dull in affection to embrace it they are dull of hearing Heb. 5. 11. They have dull ears and dull hearts and dull affections tell them they shall perish because they doe not repent they will be damned because they will not obey they shall be saved that will they are like Gallio they care for none of these things and therefore now we that are Ministers must strive to make them â—are whether they will or no. Cry aloud sayes God spare not lift up thy voice like a Trumpet shew my people their transgressions Isa 58. 1. Do not only say a Sermon to them but cry it nor only so but cry aloud they are deaf spare not thou wilt never stir them if thou sparest Spare not spare neither rich nor poor neither great nor small lift up thy voice like a Trumpet that is preach so that if it be possible thou mayst move their affections It is a similitude taken from the Trumpet in battel though the Souldier be faint-hearted it will stir him up with affection to fight Great Alexander was so stirred up at the trumpetting of one Antigenida an admirable trumpetter that all his couragious affections were up and his fingers did itch to be fighting So lift up thy voice like a Trumpet stirre them up if by any means thou canst O they are very dull and senselesse and hard to be affected and therefore we must study how to work on their affections If ye ask me how must the Minister stir up affections I answer First Negatively not with the enticing words of mans wisedom 1 Cor. 2. 4. Some men indeed out of these words do gather that S. Paul condemned all eloquence and affectionate preaching But this cannot be that he should condemn that which he most shewed himself most of all the Apostles of Christ He was such an eloquent golden mouthed man that the Lycaonians thought he had been another Mercury he was such a sweet speaker Act. 14. 12. He was such an affectionate Orator that he made Agrippa's bowels even earn to be a Christian and Felix to tremble S. Austin conceived him to be gifted with such an admirable power this way of Almighty God that it was one of his three wishes if he might have it for wishing namely to hear S. Paul to preach in a Pulpit and therefore he does not condemn all affectionate and eloquent preaching but he condemns that flattering kinde of affected Rhetorick whereby men that preached themselves tickled mens ears and delighted them with luscious phrases of Oratory handling such points as might please the phantasies of their hearts rather then to convince them of their sins thinking it too precise too base to preach of mens damnable estate and condition in sin the curse of the Law that all men are under till they be new creatures in Christ the taking up of Christs Crosse to be hated and mocked and persecuted of all men for Christs sake and his Gospel These points they either thought to be too rustick and burly and austere or they sugred them over with their comments and tickled the people with more velvet-like passages of mercy I say this kinde of eloquence and this kinde of preaching with the enticing words of mans wisedom does the Apostle condemn and therefore I doe not mean this How then must a Minister stirre up affections I answer he must stir up affections five waies First By preaching to the life As a Painter then paints a man well when he paints him to the life he paints it so to the life as if it were a living man indeed So then does a Preacher preach affectionately when he preaches to the life when he preaches of hell he preaches to the life as if hell were before mens eyes when he preaches of heaven as if the people did see it with their eyes as it were As King Iames said of a good preacher in this Kingdom this Preacher saies he preaches as if death were at my back so a good Preacher preaches to the wicked as if vengeance were at their backs as if hell were at their backs he preaches to the godly as if Christ were at their backs and heaven at their backs If this kinde of
evil affection was his devil and therefore the whole legion of affections are a legion of devils Do ye not see how ye are tost up and down all the day long tanquam pila diaboli as the devils tennis-bals as Odo speaks from worldly delights unto wordly desires from desires unto fears from fears unto melancholies from melancholies to angers and vexations from them again unto carnal comforts these are all like a legion of devils that hurry thee up and down till thou art hurried to hell c. If thine affections be carnal they are a legion of devils to drive thee It is a merry devil that makes thee so greedy of pleasure and of mirth a surly devil that makes thee so cholerick and touchy a giddy devil that makes thee so fearful and timorous an unclean devil that makes thee so desirous of drinking and company-keeping Anger and wrath is a devil Let not the soul go down upon thy wrath neither give place to the devil Eph. 4. 26 27. That is do not give way to thy wrath when thou givest way to thy earthly desires thou givest way to the devil When thou givest way to thine earthly delights and thy sorrow and thy melancholy thou givest way to the devil Look how many earthly affections thou hast that thou givest the way to so many devils are in thee Dost thou think thou art a childe of God when thy conscience tels thee that such and such earthly affections have way in thy heart alas thou hast a devil Be sober for your adversary the devil 1 Pet. 5. 8. mark every giddy affection is a devil our adversary the devil comes with it Yea so many earthly affections so many devils and wilt thou set thine affections upon things that are earthly if thou dost thou hast a legion of devils within This is the first head the multitude and the multiplicity of the affections the affections are many The second head is taken from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the checkerwise order of the affections As the affections are many so look where they are set there they are platted and woven and hampered together God that first created man upright and good he gave him affections so to twist and hamper his heart upon good that it might be the harder to loosen it He gave him the affection of love to embrace good If the good were wanting he gave him the affection of desire to hunger after it If the good were possible to get he gave him the affection of hope to expect it if the good were once gotten he gave him the affection of joy to delight in it If there were any danger to lose it he gave him the affection of fear to be afraid of it If the good were once lost indeed he gave him the affection of grief and of sorrow to lament it If he should meet with any thing that would hinder him in the prosecution of good he gave him the affection of hatred to oppose it c. Thus God embroydered the affections and wove them together that still mans heart might be knit by the affections to good and to God And wilt thou now set thine affections on the things of this life thou little thinkest how thou twistest and hamperest thy soul about these things thine affections will make thee live and die a carnal wretch Had not Erasistratus cured Antiochus of his carnal affection it had cost him his life for he was sick of it unto death Galen sayes he met with many sick patients if he had not cured their affections he had never recovered them The affections hamper the soul unto death So if thou set thine affections on the things here on earth they will so hamper thy heart that unlesse thine affections be cured thy soul is desperately incurable they entangle thy soul thou canst not get free And therefore S. Peter cals falling into earthly affections he cals it entangling If after they have escaped the pollutions of the flesh they are again entangled 2 Pet. 2. 20. That is if after they have once gotten out they fall in again because they cannot fall in again but their lusts and affections will not entangle them again Be not entangled again with the yoke of bondage Gal. 5. 1. Paul knew if the Galatians were addicted to the Ceremonies of the Law they would affect them more then the Commandments of Christ And therefore he gives them advice no further to use them because their hearts would be intangled if they did No man that warreth intangleth himself with the affairs of this life 2 Tim. 2. 4. A souldier had not need to have a new married wife or a new-born childe or a new-purchased ground a new-planted vineyard a new suit at Law in the Chancery Alas then his affections would be a gadding when he should be fighting O my wife at home and O my childe at home and I would I might taste of my vineyard at home and O that I could follow my cause in the Court this were to intangle him in war he could not fight valiantly Thus the affections do intangle a man So if thine affections be earthy they will entangle thee thou canst not be free for the seeking of heaven or of Christ thine affections are so complicated and hampered thou canst be in no place in no estate nor condition but some affections or other will entangle thee Thou lovest thy land and thy living and thy things in the world O how are thine affections intangled what case soever thou art in thine affections lie checker-wise and will have thee If thou beest rich the affections of pleasure or delight or security there they will have thee If thou beest poor the affections of desire and discontent this thou desirest and that thou wouldest fain have there thy wishings and wouldings and carkings will have thee If thou beest crossed or troubled or afflicted the affections of grief and of sorrow and of melancholy these there will have thee If thou beest injured abused or provoked which fals out very often the affections of anger and revenge these then will have thee If thou beest in danger of sicknesse or distresse or losse of this or that the affections of fear and the like they lie in ambush to catch thee If thou comest to the Word and there thou art told thou art a damned man as long as thou livest as thou dost the affections of vain hopings and trustings they lie in scout for to take thee thus thou art intangled when thine affections are earthy in what case soever thou art in they intangle thee Sometimes thou art merry and jocond for a pang anon thou art melancholy and sad for a fit Sometimes thou art angry with a servant or a childe or a wife or a neighbour anon thou art pleased Sometime a danger comes and fears thee anon it is gone and thou art secure Sometimes one affection sometimes another Sometimes a hating and sometimes a loving sometimes