times The plague of a general defection which as the Pest doth other deseases hath engrossed all abominations is now so common that except it were with Aaron Numb 16. 48. to stand between the dead and the living with the incense of much intercession that if it be possible the plague may by stayed I should think him a person of that stoutness which they call rashness and of a pretty well confirmed if not of a much hardned heart who otherwise could gladly come into the Company of or mix himself with the men of this Generation We say when all freits fail fire is good for the farsey if God cure this Generation of one Plague by another I shall think it no more than is necessary for Psal. 14. 3. generally they are all gone aside they are altogether become filthy there is none that doth good no not one And now I think I hear a voice from Heaven saying of this Generation as that other Rev. 18. 4 said to Iohn of Mystical Babylon come out of her my people that ye may not be partakers of her sins and that ye receive not of her Plagues And there is another great mischief that the Lord leads his People out of its way in bringing them into the Wilderness and it is the Plagues that come upon wicked men and all Gods enemies The People of God want not their own visitations but they are not like the Plagues of the wicked their enemies Isai. 27. 7. hath he smiten him as he smote those that smote him or is he slain according to the slaughter of those that are slam by him Yea the Saints Afflictions are excellent Antidotes and preservatives against the Plagues of their enemies who are not as but indeed are the Ungodly and the Wicked We see the properity of the Saints Afflictions Psal. 94. 12 13. Blessed is the man whom thou chasteness O Lord and teachest him out of thy law that thou may est give him rest from the days of adversity till the pit be digged for the wicked A strange thing a mans motto to be perussem nisi perussem I had perished if I had not perished and that chastisment should hide a man from the day of adversity But both the History of Scripture and the Saints experience from time time in all Generations do yeeld abundance of particular instances in confirmation of this General assertion It appears by Lots slowness to depart that he took it as a grief to go out of Sodom filthy as it was and yet the Lord by that is sending him out of the midst of the overthrow It is no doubt a grief and great Affliction to many of the Saints and Servants of God that they are removed from their people and place But when judgements come upon aplace better to be away than in place And in the judgment of judicious and great Divines it prognosticats no good to a place when the Saints and Servants of God are driven out thereof Let any read Muscuus upon Math. 24. Alas then for her that bare me and whose Breasts gave me suck for the City the place of my Nativity and education for the word that is past upon her and the Prophesy When it shall be said to faithful Ministers of the Gospel go here or go there go to the south or go to the north but go not to Edinburgh then wo to thee O Edinburgh These are the words and Prophesy of Mr. Robert Rollock which are to be seen in Print before the translation of his book upon the Colossians And is not this the time spoken of 5. The Lord brings his People into the Wilderness to Humble them that they may know of whom they hold mercies and learn afterwards in prosperity to carry soberly When Israel was upon the entry of a land flowing with milk and honey Moses insists wisely throughout the book of Deuteronomy upon the Memory of their case in the Wilderness and tells them plainly Chap. 8. verse 2. The Lord did all that to humble thee To this end it was that the Lord commanded the pot of Manna to be kept by the Ark and for this was institute the feast of Tabernacles Prosperity is an insolent Piece and will readily cause men forget their maker that hath done all these things for them and came a free-hold of mercies we are Lords say they and therefore we will come no more unto thee Jer. 2. 31. Or els they will give the Glory of their mercies unto Idols in this same Hosea 2. 5. I will go after my lovers says she who give me my bread and my water my wool and my flax mine oil and my drink and therefore the Lord is concerned for the mantainance of his right to put them out of possession till they make a legal entry by a humble acknowledgment to him their righteous superior and be repossessed by a novo damus as is clear from this Chapter And many other ways the insolency of Prosperity is expressed to the dishonour of God and damnage and hurt of our neighbours by Prophanity Presumtion carnal Confidence Intemperancy Oppression and the like and therefore sayeth the Lord Zeph. 3. 12. 13. I will leave in the midst of thee on afflicted and poor People and they shall trust in the name of the Lord and the Remnant of Israel shall not do iniquity He that knows how he has gain'd his Estate should know how he imploys it and they that come to mercies hardly should use them well and humbly If ever God bring his Church and People again to good days and Prosperity O! Let it be remembred that once we were in the Wilderness And thus to the second thing in the point viz. Wherefore doth the Lord bring his People into the Wilderness Follows the Use which is the 3d thing in the point The first Use is of warning and I would sound an alarme and proclame a march into the Wilderness to all the People of God Our Leader and Commander Iesus Christ the Captain of our Salvation hath long since taken the field and is gone out on our head Heb 13. 12 13. Let us then who have taken the Sacrament and Military Oath of Christ and have given our names unto him go forth unto him without the camp bearing his reproach The cloud is now lifted up from over the Tabernacle and therefore it is time for the Children of Israel to set forth yea the Ark of the Lord his Ordinances and his People with the best of their Leaders are already in the fields and are suffering hardship as good souldiers Let us not then for shame lunch at home let us learn the Religious Gallantry of Uriah the Hittite that valiant man 2 Samuel 11. 11. And Uriah said unto David the Ark and Israel and Iudah abide in tents and my Lord Joab and the servants of my Lord are incamped in the open fields shall I then go into mine house to eat and to drink and to ly with my Wife
their Spectacles is sufficiently conspicuous and may be discerned that it is the hand writing of the Lord for that it hath a peculiar stampt of Divinity that cannot be counterfited If God creat but a louse in Egypt that is an original whereof the greatest Magicians can give no copy because it is the finger of God Exod. 8. 19. And yet many read the Epistle without the inscription many see the hand work and not the hand the Work and not the Worker Not to speak of Heathen Atheists of whom some have been darkned with the fancy of a voluble blind Fortune others dammished with the impression of on inflexâ—â—â—e inexorable fate both equally opposed to the â—th of a wisely contrived and freely exercised â—â—ovidence Nor to speak of heretical Manicheâ— who attributed all evil events of sin or pain to â—e Daemoniacal influence of a malum principium an dependent unprincipiated Principle of evil in â—ain speech a Devil-God nor of malicious blasâ—emous Iews who albeit that they could not â—ny that notable Works and Miracles were â—ought by Christ yet calumniously attributed at which was the finger of God to Beelzebub â—e Prince of Devils I say not to mention these â—w many are there in all Generations who have â—gmatically received the true principles of a geneâ— Providence that either of neglect do not of infirmity and mistake cannot or of malice â—ill not see the hand of God in particular events â—nd therefore we have this frequent Conclusion Gods dispensations whether of mercy or Judgâ—ent then shall they know that I am the Lord. Unbelief of a providence looseth all the pins and â—aketh the whole frame of Religion and the â—â—th and actual observation of a Providence sixeth that Atheisme looseth Upon this pin of an observed Providence the Saints do hang many excellent vessels of greater and smaller quantity â—nd what doth not David build upon this foundation the Lord reigneth Let us then observe â—rovidence ruling in all dispensations and in every one of these let us with old Eli both see â—d say it is the Lord and whether dispensations be prosperous or cross let us remember him thâ— hath said I make peace and I creat evil Onâ—â— let not the observation of providence either slaken our hands in any good Duty This evil iâ— the Lord wherefore then should I wait any longer 〈◊〉 him was an ill use of Providence And this is bâ— like the rest of Satans and Unbeliev's Conclusion Nor 2. Let it strengthen our hands in any sinâ— project or practice It was the Devil that 〈◊〉 cast thy self down from the pinacle because he hath â—â—ven his Angels charge of thee Let us not take Providence 3. for approbation of our practice Senacherib who could say that he was not come without the Lord against Ierusalem It was a wickâ—â— word in David's enemies to say God hath forsâ—â—â— him let us persecute and destroy him But David 〈◊〉 of another spirit when God delivered Saul iâ— his hand let not my hand saith he be upon bâ— for wickedness proceedeth from the wicked saith the Proverb of the Ancients 4. Let dispensations of Providence be determining evidences of our state before God for all things 〈◊〉 alike unto all and and no man can know either â—â— or hatred by all that is before him Eccles. 9 1. â—â— a great vanity in a wicked man to think the 〈◊〉 of himself for prosperity And it a great weakâ—â—â—â— in a Saint to think the worse of himself for affliction and adversity albeit all these come from the hand of the Lord. And yet none are hereupâ—â— allowed to be Stoically or stupidly unconcerned 〈◊〉 the vicissitudes of differing dispensations for â—â—cles 3 4. there is a time to weep and a time to 〈◊〉 time to mourn and a time to dance And chap. 7. 14. the wise God by the wise mans mouth bids us in â—he day of prosperity be joyful but in the day of adâ—ersity consider The 3d. thing to be observed in the works of God and his ways to his People is the Properties and Attributes of those his works for as omne â—actum refert suum factorem every thing made reâ—embles its maker so in the works of God generally and more specially in his ways and dispensations to his own we have a lively draught and â—elineation of all the attributes of the blessed Worker Here is displayed the soveraignity of God which is exalted equally above limited â—oyality and licentious Tyranny for the Kings â—â—rength loveth judgment Psal. 99. 4. The Soverignity of God flows from his unlimited Indendâ—nt nature is founded upon his transcendent unâ—erived right in his creatures and runs in this method 1. he is over and before all things 2. all things are of him 3. all things are his and therefore 4. he may do with his own what he will â—e is the only potentat and to him belongs the Kingdom the power and the glory for ever Amen This â—overaignity of the works of God or of God in â—is works is a common pass-key that will open all â—he Adyta the secret passages of the most mysterious reserved works of God in his most surprizing â—ispensations to his People and gives the only answer to Questions about many of his dispensations otherways unanswerable instance these few Question Why hath the Lord elected one to Salvation and appointed another to Damnation and that it may be of two Brethren as Iacaâ— and Easu Twins born where all things are equal in the Object Answer Because the Potter hath power over the clay to make of the same lump one vessel to honour and another to dishonour Rom. 9. 21. Question 2 Why iâ— pursuance of the design and accomplishment of the work of our Salvation did the Lord bruise his own Son and put him to grief It pleased the Lord Isai 53. 10. Question 3. Why doth the Lord shew mercy to one and harden another Answer So he â—â— Rom 9. 18. Question 4. Why to all those that anâ— really in a state of Grace doth the Lord dispensâ— Grace so differently in time measure method manner and other circumstances Answer thâ—â— is as the spirit of God will 1 Cor. 12 11. Question 5. Why doth the Lord distribute an equal reward of Glory to those whose works and service iâ— very unequal in the World Answer Because it is lawful for the Lord to do what he will with â—â— own Math. 20. 15. Question 6. Why doth the Lord vouchafe Grace to those most ordinarilâ— who naturally ly at the greatest disadvantages â— that the Poor the Fools Babes yea the most desperat forlorn sinners Publicans and Harlots aâ— called and do receive the Mysteries of the Kingdom of Heaven and enter thereinto whilst thâ— Wise the Mighty the Righteous Civil Well Natured and Well bred Pharisees are passed by Whâ— should all this be Answer Even so father for so seemed good in thy sight Math. 11. 26 Question 7. Why doth the Lord choose one People and â—ation to make them
says O â—ut I love the house of God well And O when shall I come and appear there before God! for the â—ay was when I saw the Lords Glory and his power in â—â— sanctuary Psal. 63 2. And O when shall I see â—e like again O how shall that be Then make â—e of thy Memory and remember that David â—â—m the Wilderness returned and dwelt in the â—use of the Lord all the days of his life Remember likewise Isai 64. 3. that God did for his People terrible things which they looked not for â—he came down and the mountains flowed down at his presence and this they build their hope upon in their present case Conclude thou then with David 2 Sam. 15 25. That if thou hast found favour in the eyes of the Lord he will bring thee again and shew the both his Ark and his Habitation This Scripture hath long lodged in my thoughts and while minâ— own heart like Sarah behind the Tent door laught and says shall these things be In reproach â—â— scornful unbelief I thus both use and please to reason Those who find favour in the eyes of the Lord he will bring them again and shew them both his Ark and his Habitation to wit the Sanctuary But the many wandering Saints and out-cast Ministers and People of these Nations find favour in the eyes of the Lord Therefore they shall be brought back to see the Ark of the Lord and his Habitation Let unbelief answer the first proposition Leâ— even their enemies answer the second and theâ—â— who shall deny the Conclusion 7. We would observe the Works of God and his Dispensations with Use the useful Observe is the good Observer of divine Dispensations anâ— this is that which before in Scripture phrase wâ—â— called a harkening to the Lords Voice in his Dispensations and a discerning of their Tune There no Work of God but it hath a Voice and it hath a Use and the Works of God are of so universal â—â— that hardly is their any truth in the Word of God but we are taught it by some Work of God It â—t pertinent nor take I pleasure here to enlarge general of the proper uses of the several â—orks of God But having above supposed as â—e truth is that to any who hath an ear to discern The voice of present dispensations to the â—hurch in these Nations is beyond all dispute a â—urnful one I shall therefore shortly hint at the â—oper uses of such Mournful Dispensations and shall direct them all from the third chapter of the Lmentations The first Use of present Dispensations is for Lamentation Verses 48 49 51. Mine eye â—ine eye mine eye mine eye runneth down with â—vers of Waters Mine eye trickleth down and â—â—seth not without any intermission mine eye affectâ—â— mine heart O Call all that are skilful to Mourn and let them raise up a Lamentation But â—hough neither our Eyes weep nor our Voice Laâ—ent yet even our Condition it self doth weep and Mourn to God Jer. 12. 10 11. Many Pastors have destroyed my vtneyard they have troden my portion unâ—â—r foot they have made my pleasant portion a desolate Wilderness they have made it desolate and being desoâ—â—e it Mourneth unto me the whole land is made deâ—â—ate and no man layeth it to heart Come then and â—â—t up a Lamentation together all that are sorrowful for the Solemn Assemblies Lament smitten â—epherds Lament scattered flocks Lament hungry and thristy Souls Lament desolate Congregations Lament poor doubting disconsolate Christians Lament closed Churches Lament empty â—â—ulpits Lament silent Sabbaths turn your joy into Mourning O our blessed Communion-time Lament Cities Lament Burrows Lament ye dâ— Villages and my soul shall Mourn in secret places cause the Lords flock is carryed away Jer. 13. 17. say it is a Lamentation and shall be for a Lamentation We never saw the like since Popish â—â—terdictions so many Glorious lights obscured these Nations And if an enemy had done thâ— then might we have born it if Pope if Turk Pagan But thou O a friend a Protestant Prince of the Covenant What thing shall I taâ—â— to Witness for this But because the Apostle bids us Mourn as those thâ— have hope The 2d Use of present Dispensations shâ— be to Hope verse 21. This I recal to my mâ—â— therefore have I hope verse 24. in him will I hope verse 26. it is good that a man should both hopâ— and quietly wait for the salvation of the Lord Isai 8. 17. I will wait upon the Lord that hides his face from the house of Jacob and I will looâ— for him It is wonderful to see how contrarâ— conclusions Faith and Unbelief will draw from the same premisses The Lord is wroth and hides hâ—â— face then say believing Isai and Jeremy we wiâ—â— hope in him and wait for him yea but set unbelieving Joram to it and he will tell you shortly why should I wait any longer for him 2 Kings 〈◊〉 32. And if he must know why Jeremy Lament 3. 26. can tell him it is good and if he ask what good is in it Isai will tell him more particularly Chap. 30. 18. The Lord is a God of iudgment 〈◊〉 blessed are all they that wait for him Psal. 52 9. will wait on thy name for it is good before thy Saints â—here we see it is the judgment of all the Saints â—at it is still good to wait on God O then let us â—ait on him that hideth his face from the house 〈◊〉 Jacob for surely there is hope But where is â—ur hope our hope is in God that saveth the upâ—â—ght he is the hope of Israel and the Saviour thereâ—â— in time of trouble Jer. 14 8. So long as he is God 〈◊〉 long is their hope and to say there were no hope were to say there were no God and they â—ob God of his Glory and Title who fail in their hope The 3d Use of present Dispensations is Submission verses 27 28 29 30. It is good for a man that he bear the yoke in his youth he sitteth alone and keepeth silence because he hath born it upon him he puteth his mouth in the dust if so be there may be hope he gives his cheeks to him that smiteth him he is filled with reproach and verse 39. wherefore doth a living man complain a man for the punishment of his sins What ever be the Lords Dispensations is our part to submit And because Submission 〈◊〉 Gods Dispensations is a hard duty to our Rebellious corrupt hearts I find the lamenting Prophet tacitly insisting to perswade submission upon â—hese grounds 1. From the mitigation of Dispensations the Lord punishes not as we deserve â—â—e are living men and are not consumed and that â—his mercy renewed every morning And indeed that is less than Hell to a sinner is mercy unâ—â—served verse 22 23 2dly from the good that may be expected of the saddest Dispensations verse 27. It is good that a man bear the yoke in hâ—
mercy is here I will bid them look to the inner-siâ—â— for we must not judge by appearance but we mâ—â— judge righteous Iudgment There is a disappeariâ—â— white threed of mercy on the innerside of all blackest and most afflicting lots of Saints and â—â— any have not the faith to believe this in an hâ—â— and power of darkness yet I shall wish them â—â— patience to wait till they see the white threed â—yth again in its own place and till they find undenyable mercy that will not suffer it self to be mistaken tryst them upon the borders of that dark valley for mercy follows them all the days of their life Psal. 23. 6. and sometimes it will compass them round about Psal. 32 10. In a word all the very outfallings that are betwixt God and his People they are amantium irae that is but amoris redintegratio â—overs cast out and agree again and they cast not out but that they may agree again and so are God and his People mercy shall conclude all that passes betwixt them and that mercy is joyned with truth for God hath said it and he was never yet worse than his word to any but to many very oft much better You see here which confirms the point not a little what a wilde â—iece she is to whom the Lord does all this neither minding God nor his Covenant nor Commandments but courting her lovers and following her lightness and yet the Lord pursues her â—ight and litle worth as she is courts her and invites her to come home All this is strange and yet all this is but like God that the Holy One of Israel should thus like the Adullamite Judah 's friend Gen. 38. go to seek a Harlot by the way side But consider 1. That when the Lord Married her he knew all the faults that followed her and â—ook her with them all If God had not known before what she would prove it might be strange that thus he suits her but if there be any thing to be admired here it is his first love to her whom he knew to be such an one But 2dly consider where will the Lord do better Where is there any in the World that without his own undertaking would serve him otherwayes And therefore till the Lord find a better match he thinks and with all reason even as good hold him at his first choise Especially since 3. He knows of a way how to gain her And 4. sees her already rewing her courses and saying that she will return to her first husband And by all this 5. he will let it be seen that he is not so unstable and light as she is She could find in her heart to entertain others in his place and surely she was not ill to please that could take an Idol in his rooms but yet he will make it manifest to all the World that he is God and changes not and therefore he will mantain his old kindness to her and will remember the love of her espousals and the kindness of her youth For 6. Foolish as she was he had gotten more love of her in former times than he had gotten of all the World besides And thus the very case stands betwixt God and his deboarding Children and backsliding People unto this day III The third great Scripture truth that is here solemnly confirmed is this That Gods way will his People is not the manner of men 2 Sam. 7 19 Hosea 6 7. They like men transgress the Covenant and Chap. 11. 9. He like God and like himself and there is none like unto him for if any were like him he were not himself will not exeâ— cut the fierceness of his anger nor return to destroy them because he is God and not man Jer. 3 1. Theâ— say if a man put away his wife and she go from him and become anothermans Shall be return unto her again â—â—all not that land be greatly polluted but thou hast â—ayed the Harlot with many lovers yet return again â—nto me saith the Lord. Now that Gods way with â—is People is not the manner of men warrands them to expect from him things not ordinary â—or it was the greatness of his extraordinary kindness to David that made him say so of God yea â—â— warrands them to expect above expectation Isai. â—4 3. Thou didst terrible things that we looked not â—â—r Yea more it even warrands them to expect above admiration Zech. 8. 6. If it be marvelous â—â— the eyes of the remnant of this People in these dayes should it also be marvelous in my eyes saith the Lord of Hosts And the Ground of all is Isai. 55 9. Because as the Heavens are higher than the earth so are â—â—e Lords ways higher than our ways and his thoughts than our thoughts This is solemnly confirmed in â—he Text proposed where we have such a stupendious strange inference a Therefore that considering what hath been last said all the World cannot â—ell Wherefore a Therefore that if it had been left â—o all the World to supply what follows it considering what hath immediatly gone before I doubt it could have entered into any created heart to have once guessed it She went after her lovers and forgot me saith the Lord and therefore I will allure here and comfort her To this Therefore is well subjoined Behold which observation teacheth Admiration of what we cannot reach to satisfaction Only from all this let us consider whether the great sin of limiting God be not too ordinary and too litle abhorred an evil amongst us We frame to our fancy a litle modest God forsooth that must not take too much upon him and by those fancies we model our Prayers and returnes and pardons of sin and accounts of Providences and events of dispensations and all things And if that be not to have another God before the true God I have not read my Bible right nor do I understand the first Commandment But now after that I have wandered so long before though I hope not beside the purpose I am yet but entering the Wilderness SERMON Hosea 2 14 Therefore behold I will allure her and bring her into the Wilderness and speak Comfortably unto her A Wilderness is a land of darkness Ier. 2 31. and whilst I but look into the Wilderness I am surrounded with the darkness of a mysterious transition in the particle Therefore But when I begin to enter and while my foot standeth even upon the borders of darkness I see a light shining out of darkness Psal. 119. 130. the enterance of thy words giveth light it giveth understanding unto the simple This lights me over the border where being come I hear a voice which bids me Behold and beholding I see a strange Wherefore of this strange Therefore and it is this that by any means the Lord must have his Peopl's heart and be sole owner of their love without a Rival or partaker In the close of the former verse she forgot mâ— saith the
out therefore do the virgins love thee yea he â—an give a Soul-charming vertue to the very words of his name and cause the very naming of him kindle a flame of love in the Soul that many waters cannot quench thy name is as ointment that is powred forth He can open with his finger the â—stest lock that is upon the heart of any sinner Cant. â— 4. my beloved put in his hand by the hole of the â—â—or my bowels were moved for him and if it â—o not open freely he can drop a litle mirrhe from is finger upon it that shall make it easy â— rose â—â— to open to my beloved and my fingers droped myrrhe verse 5 and 6. yea without once asking liberty he â—an ravish a sinners heart and when ever he comes â—pon such a design he coms rideing in King Soâ—â—mons Chariot the midst whereof is paved with love â—â— the daughters of Ierusalem Cant. 3. 9. 10. and after the Kings Chariot follows a large train the Chariots of Aminadab waiting to convoy and bring â—p his willing people Cant. 6. 12. and if once the â—â—ul is got up into the Chariot the King bids drive the 13 verse return return O Shulamite return â—urn and then farewell thy Fathers house Psal. 5. 10. forget thine own people and thy fathers house â—ow the Chariots of Aminadab the Chariots of the â—ords willing People run upon these four wheels â— plain termes the inward power of Grace whereâ—â— the Lord allures sinners and gains them to himself consisteth and is carryed on of these Four â—1 A sound and clear Information of the understanding and Illumination of the mind as it is â—â—ten in the Prophets and they shall be all taught of God John 6. 45. out of Isai. 54 13. with Ier. 24. 7. and I will give them an heart to know me 1 John 5. 20. he hath given us an understanding that we maâ— know him that is true If a man by nature and study were never so judicious and learned yet ere he bâ— converted and effectually allured to ingage throughly in Covenant with God he hath need to be taught of God that the eyes of his understanding being opened he may know that which passes knowledge Otherways it may seem a strange saying but it is that which is noted in the Scripture of truth and the Scripture expressions of opening the eyes giving an understanding and the like make it clear That the meanest Saint and convert hath more knowledge of Christ and seeth somewhat in him that the most Subtile Seraphick Resolute or Angelick Doctor unconverted cannot see So that whatever differences there be betwixt Saving and Common knowledge there is certainly a difference even in regard of the intensive degree 〈◊〉 clearness or if it be not so let any man tell 〈◊〉 what such expressions mean 2 Cor. 4. 6 that God who commandeth the light to shine out of darkness hatâ— shined in our hearts to give the light of the Glory of God in the face of Jesus Christ and verse 3 and the Gospel is hid from those that perish for Satan hath blinded their mindes and no doubt many of these had more natural judgment and learning with more of the means also than some of theâ— that believed To conclude there is greater odd betwixt a Saint and a Rabbi than betwixt a Raâ—â—â— and an Idiot for the last two I now suppoâ— them unconverted are neighboured in Nature but Grace separats the first from them both 2. The inward power of Grace consisteth in a powerful inflection and Bowing of the Will. Psal. 110. 3. thy People shall be willing in the day of thy power the Lord findeth sinners Unwilling he worketh on them not willing and he makes them Willing The Will as I said before is the strongest hold of the Soul and the most wilful piece of the man command the Will and you command the man the New Will say Divines is the New Man and therefore the Lord is concerned to possess the Will and this he doth wherever he savingly allures a Soul for he scorns any should say that they serve and follow him against their will all his Souldiers are Volunteers his People are a Willing People I find a Godly Man once saying and all such must say it often the good which I would that I do not Even as by Conversion oft times the greatest sinner becomes the greatest Saint so the Will before Conversion the most obstinate and unplacable enemy doth afterward become the most kind and trusty friend to God for in the midst of many exorbitancies of affections and irregularities of Practice and Conversation the Will retains its loyalty and persists in its duty to the Lord and when the whole Soul is in an uproar and confusion like that of the City of Ephesus Act. 19. 32. a most lively Representation of a Soul in Perturbation wherein some cryed one thing some another for the Assembly was confused and the more part knew not wherefore they were come together All this while the Will is at ready to protest for the Lord as the superstitious Ephesians were for their Diana And when in a disorder all plead liberty I consent unto the Law says the will Rom 7. 16 and 25 with the mind I serve the Law of God 3. The inward power of Grace consists in a sweet Inclination of the Affections Deut. 30. 6. The Lord thy God will circumcise thine heart and the heart of thy seed to love the Lord thy God with all thine heart and with all thy Soul The Psalmist Prayes Psal. 119. 36. incline mine heart unto thy testimonys and Psal. 141. 4. incline not mine heart to any evil thing The Affections are ticklish things By much working and subduing with frequent turnings they become as ductile and formable as the potters clay whereof he makes a vessel as it pleases him Like those we call Good Natures they are sweet Companions but not so sure And as readily you do not leave them as you found them so you shall hardly find them where you left them nor know you when you have them or when you want them They are primi ocâ—upantiâ— they can refuse no body They welcome all comers follow all Counsels comply with all Companies And in a word they are compleat Conformists And they are courted by so many Lovers that it is much if they turn not common strumpets to the dishonour and grief of this concerned chaste Suter Who is broken with such whorish Hearts Ezek. 6. 9. Again they are like an Instrument with many Strings they make sweet Melody in Gods Service but with the least wrong touch you Mis-tune them Indeed the Saints have their affections frequently to Tune and it requires a time to do it This causes that the Affection of Grief which is the Basse of the Soul is oftest in Tune and keeps in Tune longest with the Saints Psal. 57. 7 8. When David's Heart was fixed his Harp was out of Tune when his