The necessity and reward of a willing mind a sermon preach'd at Exon before an assembly of ministers of the counties of Devon and Somerset, April 16, 1693 / by John Bush.
THE Defence that the Apostle makes for himself throughout the Epistle, and particularly in this Chapter, argues that there were some persons (if not Ministers) in the Church of Corinth, that did question his Apostolical Power, besides the reflection that they made upon his gifts, and practice;
THE Defence that the Apostle makes for himself throughout the Epistle, and particularly in this Chapter, argues that there were Some Persons (if not Ministers) in the Church of Corinth, that did question his Apostolical Power, beside the reflection that they made upon his Gifts, and practice;
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Am I not an Apostle? am I not free? have I not seen the Lord Jesus? Shewing, that though he had not convers'd with our Saviour whilst on Earth, (which was the ground of the Obiection,
Am I not an Apostle? am I not free? have I not seen the Lord jesus? Showing, that though he had not conversed with our Saviour while on Earth, (which was the ground of the Objection,
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For when the Apostles would supply the room of Judas, to make up the number twelve, according to the number of the twelve Tribes, they chose one that had companied with them, Acts 1.21, 22.) yet notwithstanding this, he was as much an Apostle as they,
For when the Apostles would supply the room of Judas, to make up the number twelve, according to the number of the twelve Tribes, they chosen one that had companied with them, Acts 1.21, 22.) yet notwithstanding this, he was as much an Apostle as they,
But the great case upon which the Apostle insists for his Justification is about Maintenance, which the Apostle did not only not Receive, but Refuse; and yet lest his Refusal should be drawn into a president for the time to come, to the prejudice of a Settled Ministry, he takes the matter into consideration, shewing,
But the great case upon which the Apostle insists for his Justification is about Maintenance, which the Apostle did not only not Receive, but Refuse; and yet lest his Refusal should be drawn into a president for the time to come, to the prejudice of a Settled Ministry, he Takes the matter into consideration, showing,
and to some particular persons be expedient, for this reason the Apostle declin'd the taking of Maintenance from the Church of Corinth; v. 15. I have used none of these things,
and to Some particular Persons be expedient, for this reason the Apostle declined the taking of Maintenance from the Church of Corinth; v. 15. I have used none of these things,
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And yet the Apostle would not be mistaken, as if because he was free from all men by Preaching Gratis, that therefore he thought himself at liberty to Preach,
And yet the Apostle would not be mistaken, as if Because he was free from all men by Preaching Gratis, that Therefore he Thought himself At liberty to Preach,
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v. 16. Now the Apostle having considered the necessity of his duty, doth in these words consider that disposition of mind that is necessary to the acceptance of his Duty, shewing, that 'tis not the bare performance,
v. 16. Now the Apostle having considered the necessity of his duty, does in these words Consider that disposition of mind that is necessary to the acceptance of his Duty, showing, that it's not the bore performance,
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He speaks de presenti, not that he expected the Reward here, but because of its certainty, in which case we use to say, Sure pay is as good as ready Money.
He speaks de presenti, not that he expected the Reward Here, but Because of its certainty, in which case we use to say, Sure pay is as good as ready Money.
2. From the unwilling performance of his duty he infers (but 'tis by Implication) the Loss of the Reward, adding, that notwithstanding his unwilling mind,
2. From the unwilling performance of his duty he infers (but it's by Implication) the Loss of the Reward, adding, that notwithstanding his unwilling mind,
and so lose or lessen the future Reward? 'Tis true as some observed the word NONLATINALPHABET that is translated, willingly, signifies Injussus, to which the word, of my own accord, better answers;
and so loose or lessen the future Reward? It's true as Some observed the word that is translated, willingly, signifies Injussus, to which the word, of my own accord, better answers;
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and yet I do not think that the Apostle did reckon that in so doing, Preaching without a Maintenance gratis, he did more than his duty was, absolutely considered. This the Papists would have to be the sense of the place, telling us that this,
and yet I do not think that the Apostle did reckon that in so doing, Preaching without a Maintenance gratis, he did more than his duty was, absolutely considered. This the Papists would have to be the sense of the place, telling us that this,
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for if the unwilling mind be a loss of the Reward, then it must needs follow that the Apostle did no more than his duty (all things considered) was to do:
for if the unwilling mind be a loss of the Reward, then it must needs follow that the Apostle did no more than his duty (all things considered) was to do:
but from the equitable part of the Law, and therefore doth not prove the same sort of Maintenance) yet (notwithstanding this, that 'twas in the general his Right) for some particular Reasons it was his duty not to insist upon his own Right;
but from the equitable part of the Law, and Therefore does not prove the same sort of Maintenance) yet (notwithstanding this, that 'twas in the general his Right) for Some particular Reasons it was his duty not to insist upon his own Right;
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for (as one observes in another case) there is a great difference between an Universal Law, and a Man's Personal Obligations for some other Law, not opposing, but explaining that Universal Law, as is very evident in the case before us.
for (as one observes in Another case) there is a great difference between an Universal Law, and a Man's Personal Obligations for Some other Law, not opposing, but explaining that Universal Law, as is very evident in the case before us.
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and yet notwithstanding this, a particular Minister may fall under a Personal Obligation not to expect this from the People, either when the People cannot do it, or when the Minister needs it not; but above all,
and yet notwithstanding this, a particular Minister may fallen under a Personal Obligation not to expect this from the People, either when the People cannot do it, or when the Minister needs it not; but above all,
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but am of Opinion, that to say the Apostle did more than his duty, is to favour the Popish Doctrine of Counsels, and to say, that though it was the Apostle's duty to do this, it can't be ours, is to prescribe to Almighty God what our Circumstances shall be, of which no Man is Master:
but am of Opinion, that to say the Apostle did more than his duty, is to favour the Popish Doctrine of Counsels, and to say, that though it was the Apostle's duty to do this, it can't be ours, is to prescribe to Almighty God what our circumstances shall be, of which no Man is Master:
And 'tis easie to prove, that notwithstanding the Universal Law of God which determines our duty in the general, our Personal Obligations do arise from our Personal Circumstances: This therefore is the Apostle's Argument;
And it's easy to prove, that notwithstanding the Universal Law of God which determines our duty in the general, our Personal Obligations do arise from our Personal circumstances: This Therefore is the Apostle's Argument;
he doth not determine directly any other Man's duty, but for himself he could not see how he could lawfully do otherwise, to stop the mouths of his Adversaries, to promote the success of his Ministry,
he does not determine directly any other Man's duty, but for himself he could not see how he could lawfully do otherwise, to stop the mouths of his Adversaries, to promote the success of his Ministry,
in relation to which he considers in the next verse, What then is my Reward? that is, what is the way to obtain the Reward? viz. making the Gospel of Christ without charge.
in Relation to which he considers in the next verse, What then is my Reward? that is, what is the Way to obtain the Reward? viz. making the Gospel of christ without charge.
no, but rather the conditional hath the force of an Exceptive, which is not unusual with the Apostle; Rom. 8.10. And if Christ be in you, the body is dead because of sin; i. e. though Christ be in you;
no, but rather the conditional hath the force of an Exceptive, which is not unusual with the Apostle; Rom. 8.10. And if christ be in you, the body is dead Because of since; i. e. though christ be in you;
1. This willing mind seems to consist of two things. 1. A fixing of the Will that it may stick to its duty. 2. The chearfulness of the mind in its performance.
1. This willing mind seems to consist of two things. 1. A fixing of the Will that it may stick to its duty. 2. The cheerfulness of the mind in its performance.
The great Controversie of late hath been, who doth determine the Will, God by the Irresistible Operation of his Grace, or Man by making those Operations to be effectual? In which Controversie,
The great Controversy of late hath been, who does determine the Will, God by the Irresistible Operation of his Grace, or Man by making those Operations to be effectual? In which Controversy,
those that go in the former extreme, though otherwise very Learned Men, do so rarely mention the Supernatural Operations of the Holy Spirit, which are as necessary to deliver the Soul from the bonds of Sin, as to Release the Body from the power of the Grave at the last day;
those that go in the former extreme, though otherwise very Learned Men, do so rarely mention the Supernatural Operations of the Holy Spirit, which Are as necessary to deliver the Soul from the bonds of since, as to Release the Body from the power of the Grave At the last day;
that as one saith of the Socinians, 'tis hard to call them Hereticks, for they scarce deserve to be called Christians; so of these Men 'tis hard to say that they Preach another Gospel; for they seldom Preach any Gospel; and yet some have erred on the other hand,
that as one Says of the socinians, it's hard to call them Heretics, for they scarce deserve to be called Christians; so of these Men it's hard to say that they Preach Another Gospel; for they seldom Preach any Gospel; and yet Some have erred on the other hand,
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but to look when God will do it, that we may sit still and do nothing. The truth lieth between these two extremes, which will the sooner appear if you consider, that they only are willing whom God doth make willing; and yet every Man that is truly willing, his heart doth stir him up to his own duty, and his own spirit doth make him willing.
but to look when God will do it, that we may fit still and do nothing. The truth lies between these two extremes, which will the sooner appear if you Consider, that they only Are willing whom God does make willing; and yet every Man that is truly willing, his heart does stir him up to his own duty, and his own Spirit does make him willing.
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the work is the greatest manifestation of a Divine Power; Psal. 110.3. Thy people shall be a willing people in the day of thy power, in the beauties of holiness;
the work is the greatest manifestation of a Divine Power; Psalm 110.3. Thy people shall be a willing people in the day of thy power, in the beauty's of holiness;
The words seem to relate to those early and numerous Conversions which are recorded in the Acts of the Apostles, where you find thousands at one Sermon converted to Christianity, which times are therefore called the womb of the morning, and the dew of Christ's youth;
The words seem to relate to those early and numerous Conversions which Are recorded in the Acts of the Apostles, where you find thousands At one Sermon converted to Christianity, which times Are Therefore called the womb of the morning, and the due of Christ's youth;
because, as he that goeth forth in the morning is then strongest for his Labour, and the Young Man hath most agility of body to run the Race: So the Grace of God in the first publishing of it should go forth with that power as is in the young for his Race, as is in a strong Man for his Labour. Hence it is that they that think they have made themselves willing, do but deceive themselves,
Because, as he that Goes forth in the morning is then Strongest for his Labour, and the Young Man hath most agility of body to run the Raze: So the Grace of God in the First publishing of it should go forth with that power as is in the young for his Raze, as is in a strong Man for his Labour. Hence it is that they that think they have made themselves willing, do but deceive themselves,
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it will return to its own crookedness. And therefore Moses that knew what a great work 'tis to fix the heart to its duty, tells the People, that though they had seen more of God's Power than ever any Nation before them,
it will return to its own crookedness. And Therefore Moses that knew what a great work it's to fix the heart to its duty, tells the People, that though they had seen more of God's Power than ever any nation before them,
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or perhaps more than ever any Nation shall see whilst the World continueth, if God would do this, they would see more of a Divine Power than as yet they had seen;
or perhaps more than ever any nation shall see while the World Continueth, if God would do this, they would see more of a Divine Power than as yet they had seen;
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Deut. 29.2, 3, 4. Ye have seen all that the Lord did before your eyes in the Land of Egypt unto Pharaoh, and his Servants, and to all his Land, the great temptations which thine eyes have seen,
Deuteronomy 29.2, 3, 4. You have seen all that the Lord did before your eyes in the Land of Egypt unto Pharaoh, and his Servants, and to all his Land, the great temptations which thine eyes have seen,
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yet the Lord hath not given you an heart to perceive the greatness of the work; and the successlesness of outward means shews it to be God's work, and therefore to argue against this from some difficulties that occur in stating the Controversies,
yet the Lord hath not given you an heart to perceive the greatness of the work; and the successlesness of outward means shows it to be God's work, and Therefore to argue against this from Some difficulties that occur in stating the Controversies,
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yet to argue from hence, that this can't agree with the Irresistible Operations of God's Grace, is to pretend a tenderness to Human Nature, that we may not wrong that,
yet to argue from hence, that this can't agree with the Irresistible Operations of God's Grace, is to pretend a tenderness to Human Nature, that we may not wrong that,
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and in the mean time wrong God, as if we were to be more tender of Man's Honour than of God's Honour: Why should it not suffice us what so many have said in this matter, that the turning of the Will is done by Moral Perswasion as Man is a Rational Creature, made for Moral Government; but the Efficacy of God's Grace lieth in the immediate Operations of God's Spirit upon Man's Will, which is subdued in a way of power, as Man is a wicked Creature, and yet so subdued, that no Man is forced against his Will, but made willing; and yet that which makes him so, is not the cooperation of his own Will with God's Spirit, but the Conquest of the Spirit over the Will, which being effectual, Man shall not be able to Resist it;
and in the mean time wrong God, as if we were to be more tender of Man's Honour than of God's Honour: Why should it not suffice us what so many have said in this matter, that the turning of the Will is done by Moral Persuasion as Man is a Rational Creature, made for Moral Government; but the Efficacy of God's Grace lies in the immediate Operations of God's Spirit upon Man's Will, which is subdued in a Way of power, as Man is a wicked Creature, and yet so subdued, that no Man is forced against his Will, but made willing; and yet that which makes him so, is not the cooperation of his own Will with God's Spirit, but the Conquest of the Spirit over the Will, which being effectual, Man shall not be able to Resist it;
and if he could, he would not, he is so drawn by Love, as well as subdued by Power. Now to scorn all this, which in effect so many have done, by saying,
and if he could, he would not, he is so drawn by Love, as well as subdued by Power. Now to scorn all this, which in Effect so many have done, by saying,
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How can this be, and Man act as a self-determining Creature, Master of his own Actions? is to pretend that we can refine upon every thing that is done in the World;
How can this be, and Man act as a self-determining Creature, Master of his own Actions? is to pretend that we can refine upon every thing that is done in the World;
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and chuse, and refuse, and think, and love, and hate, yet enquire how this is done, how the Soul, that is a Spirit, doth operate upon the Body, to move and stir it,
and choose, and refuse, and think, and love, and hate, yet inquire how this is done, how the Soul, that is a Spirit, does operate upon the Body, to move and stir it,
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and how one thought doth beget another, and who can give an account of all this? Why then should we pretend to know how far the Spirit of God can operate upon our Souls to incline us to good,
and how one Thought does beget Another, and who can give an account of all this? Why then should we pretend to know how Far the Spirit of God can operate upon our Souls to incline us to good,
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and not destroy that determining Principle which is in all Men? and therefore it will more become us to believe that which the Scripture is so positive in,
and not destroy that determining Principle which is in all Men? and Therefore it will more become us to believe that which the Scripture is so positive in,
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the willing mind will of it self become unwilling; and therefore God having tryed us in Adam, doth not trust us in the Second Covenant to our selves; and we have need to consider this, that we may not depend upon the first determination of our own Wills; we are mutable, fickle, and unconstant Creatures;
the willing mind will of it self become unwilling; and Therefore God having tried us in Adam, does not trust us in the Second Covenant to our selves; and we have need to Consider this, that we may not depend upon the First determination of our own Wills; we Are mutable, fickle, and unconstant Creatures;
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but are soon chang'd from willing to be unwilling; and the true Reason why Men do not live more suitable to their own Resolutions, is not because they were never willing but because men do change their minds from willing to unwilling, for which reason 'tis that God desclaimes his being like Man, that he should lie or Repent; Men will promise what they never Intend to perform: this is lying with a witness;
but Are soon changed from willing to be unwilling; and the true Reason why Men do not live more suitable to their own Resolutions, is not Because they were never willing but Because men do change their minds from willing to unwilling, for which reason it's that God desclaimes his being like Man, that he should lie or repent; Men will promise what they never Intend to perform: this is lying with a witness;
but you can't serve the Lord said Joshua, not that absolutly they could not, but because he saw in them a kind of rashness to promise and resolve, but they did not enough consider that to do what they promised there was more need of Gods Grace than as yet they were sensible of,
but you can't serve the Lord said joshua, not that absolutely they could not, but Because he saw in them a kind of rashness to promise and resolve, but they did not enough Consider that to do what they promised there was more need of God's Grace than as yet they were sensible of,
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and without this they could not serve the Lord and it is generally the mistake of good men to think that they shall be able to do what they are willing to do, Peter found it so, David, whose heart was made willing, prays that it might be kept so. 1 Chron. 29. •8.
and without this they could not serve the Lord and it is generally the mistake of good men to think that they shall be able to do what they Are willing to do, Peter found it so, David, whose heart was made willing, prays that it might be kept so. 1 Chronicles 29. •8.
Who am I, and what is this People? that we should be able to offer so willingly, keep this Lord for ever in the Imaginations of the thoughts of the hearts of this people,
Who am I, and what is this People? that we should be able to offer so willingly, keep this Lord for ever in the Imaginations of the thoughts of the hearts of this people,
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that is, thou hast made us willing, Lord keep us so, the first grace to determine the will may be given, and that grace not given which is needfull to performance. He worketh to will and to do, Phil. 2.13. Paul found it so, to will is present with me, but how to perform I find not.
that is, thou hast made us willing, Lord keep us so, the First grace to determine the will may be given, and that grace not given which is needful to performance. He works to will and to do, Philip 2.13. Paul found it so, to will is present with me, but how to perform I find not.
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2. And yet he only is willing whose heart doth stir him up, and whose Spirit doth make him willing, as 'tis said of the Children of Israel Exod. 35.21, 29. and they came every one whose heart stirred him up,
2. And yet he only is willing whose heart does stir him up, and whose Spirit does make him willing, as it's said of the Children of Israel Exod 35.21, 29. and they Come every one whose heart stirred him up,
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and every one whose Spirit made him willing, verse 29. the Children of Israel brought a willing offering to the Lord, every Man and Woman whose heart made them willing; it is the want of this that God complains of Isa. 64.7.
and every one whose Spirit made him willing, verse 29. thee Children of Israel brought a willing offering to the Lord, every Man and Woman whose heart made them willing; it is the want of this that God complains of Isaiah 64.7.
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none stirreth up himself, and the Apostle Paul would have Timothy stir up the gift in him, not only the Ministerial, but the Sanctifying gift of Gods Grace,
none stirs up himself, and the Apostle Paul would have Timothy stir up the gift in him, not only the Ministerial, but the Sanctifying gift of God's Grace,
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and that not only when we have it, but that we may obtain it; not only to keep our selves awake when God hath awakned, but to awake out of sleep that Christ may give us Life, Eph. 5.14.
and that not only when we have it, but that we may obtain it; not only to keep our selves awake when God hath awakened, but to awake out of sleep that christ may give us Life, Ephesians 5.14.
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and never till then, for (as Mr. Fenner saith) sincerity lieth in the Will. So that as he that would kindle the fire must put the Fewel together, and then Blow to it;
and never till then, for (as Mr. Fenner Says) sincerity lies in the Will. So that as he that would kindle the fire must put the Fuel together, and then Blow to it;
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and this stirring up our Selves that our hearts may make us Willing, holds as to the first Grace by which the Will is determined, and as to that Subsequent grace, by which it is kept to its duty;
and this stirring up our Selves that our hearts may make us Willing, holds as to the First Grace by which the Will is determined, and as to that Subsequent grace, by which it is kept to its duty;
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for 'tis not done willingly, that is sincerely: Jehu in his access to the Throne of his master Ahab, pretended Zeal to the Lord God of Israel, and in that pretended zeal pulled down the Altar and Images of Baal, and destroyed his Masters house,
for it's not done willingly, that is sincerely: Jehu in his access to the Throne of his master Ahab, pretended Zeal to the Lord God of Israel, and in that pretended zeal pulled down the Altar and Images of Baal, and destroyed his Masters house,
and generally He is made Willing by foreign motives, the Praise or fear or the example of men that he may not seem singular, any thing else that is short of Gods Glory, take away that, and He goeth no farther,
and generally He is made Willing by foreign motives, the Praise or Fear or the Exampl of men that he may not seem singular, any thing Else that is short of God's Glory, take away that, and He Goes no farther,
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2. And It must be in opposition to the workings of Conscience enlightned, but not Renewed: for we may have a sense of our Duty when we have no Inclination to its performance.
2. And It must be in opposition to the workings of Conscience enlightened, but not Renewed: for we may have a sense of our Duty when we have no Inclination to its performance.
I don't say but 'tis better to do what is good and to forbear what is Evil, though it be only the sense of our Duty, without a Willing mind, prompting us to it,
I don't say but it's better to do what is good and to forbear what is Evil, though it be only the sense of our Duty, without a Willing mind, prompting us to it,
conscience when Enlightned but not Sanctified, may put Men upon doing something in Religion, which is far enough from what the Apostle calls Obeying from the heart; take a wicked Man at some Particular times, when he is under the Influences of Fear upon a Sick bed, and how free doth he seem to be from that rancor and prejudice that before appeared in him? Now he is for an Holy Life, Resolv'd on a sudden, now he is for Prayers and perhaps those Prayers which before he scoff'd at! What a change doth this seem to be? but yet this Work is but the Operation of an enlightned awakned conscience, melted, humbled under the sense of Gods Wrath; but yet as the metal when in the Fire was soft, when out of the Fire grows as hard or harder than before so do they that are only under the operation of fear, In their affliction they will seek me early,
conscience when Enlightened but not Sanctified, may put Men upon doing something in Religion, which is Far enough from what the Apostle calls Obeying from the heart; take a wicked Man At Some Particular times, when he is under the Influences of fear upon a Sick Bed, and how free does he seem to be from that rancour and prejudice that before appeared in him? Now he is for an Holy Life, Resolved on a sudden, now he is for Prayers and perhaps those Prayers which before he scoffed At! What a change does this seem to be? but yet this Work is but the Operation of an enlightened awakened conscience, melted, humbled under the sense of God's Wrath; but yet as the metal when in the Fire was soft, when out of the Fire grows as hard or harder than before so do they that Are only under the operation of Fear, In their affliction they will seek me early,
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for fear is not lasting; he whose Conscience only doth stir him up to his Duty, will seek an advantage one time or other to be at liberty from his fears: for he is as a man in Prison that cannot go and do as he would,
for Fear is not lasting; he whose Conscience only does stir him up to his Duty, will seek an advantage one time or other to be At liberty from his fears: for he is as a man in Prison that cannot go and do as he would,
but an heart made Willing by the Grace of God, and making us Willing is enlarg'd to its Duty; were there more of this disposition of mind in us, there would be less need of the Restraints or Constraints of Conscience, 'tis to be observ'd in the Children of Israel at the first setting up of the Tabernacle, their own hearts stirring them up, they did so forward the work that Moses made a Proclamation throughout the Camp, let no Man make any more work for the Tabernacle,
but an heart made Willing by the Grace of God, and making us Willing is enlarged to its Duty; were there more of this disposition of mind in us, there would be less need of the Restraints or Constraints of Conscience, it's to be observed in the Children of Israel At the First setting up of the Tabernacle, their own hearts stirring them up, they did so forward the work that Moses made a Proclamation throughout the Camp, let no Man make any more work for the Tabernacle,
2. This willing mind consists in a chearfull performance of our Duty; he that can live under a sense of his Duty, and can attain to a Resolvedness to stick to its Performance, and in the performance can find in himself a chearfullness of mind, hath attain'd a good measure of that diposition of Spirit, which the Apostle makes so necessary to our acceptance and Reward: for where the Will is subdued, it doth carry with it the subordinate affections and so where the Will is, Love is,
2. This willing mind consists in a cheerful performance of our Duty; he that can live under a sense of his Duty, and can attain to a Resolvedness to stick to its Performance, and in the performance can find in himself a cheerfulness of mind, hath attained a good measure of that disposition of Spirit, which the Apostle makes so necessary to our acceptance and Reward: for where the Will is subdued, it does carry with it the subordinate affections and so where the Will is, Love is,
and where Love is, delight will be The great Promise of God is to write his Laws upon our hearts, now this writing the Law in the heart signifieth an act of Grace upon the Will towards Gods Law, rather than upon the understanding to know it:
and where Love is, delight will be The great Promise of God is to write his Laws upon our hearts, now this writing the Law in the heart signifies an act of Grace upon the Will towards God's Law, rather than upon the understanding to know it:
for the misery of man lyeth not so much in an Ignorance of Gods Will, as in an enmity to it; now when God takes away this enmity, and puts a new byas into our Souls Love and delight will not only constrain us to Obedience, but will make it more or less Easy and Delightfull: Most things are to us as we stand affected to them, and therefore that is a delight to one, that to another is a burden; but now God in order to Reduce us to our Duty, doth give us disposition suitable to it,
for the misery of man lies not so much in an Ignorance of God's Will, as in an enmity to it; now when God Takes away this enmity, and puts a new bias into our Souls Love and delight will not only constrain us to obedience, but will make it more or less Easy and Delightful: Most things Are to us as we stand affected to them, and Therefore that is a delight to one, that to Another is a burden; but now God in order to Reduce us to our Duty, does give us disposition suitable to it,
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and therefore when this Will of God meets with a disposition suitable to it, 'tis this makes obedience Easie, and us chearfull in it, thy Law is in my heart, I delight to do thy Will O God. Psal. 40.8.
and Therefore when this Will of God meets with a disposition suitable to it, it's this makes Obedience Easy, and us cheerful in it, thy Law is in my heart, I delight to do thy Will Oh God. Psalm 40.8.
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So that he that cannot delight himself in the Almighty, nor in his Duty, is never like to persist in it, Psal. 37.4. I do not extend this so far as to exclude all those from the Grace of God, that have not the Swavitys of Religion, those sensitive Joys and Affections which are rather the Evidences of the full assurance of understanding, than of Grace in its lower degrees, but I speak it in this sense, that what we do in obedience to Gods Will must not be a burden to us:
So that he that cannot delight himself in the Almighty, nor in his Duty, is never like to persist in it, Psalm 37.4. I do not extend this so Far as to exclude all those from the Grace of God, that have not the Swavitys of Religion, those sensitive Joys and Affections which Are rather the Evidences of the full assurance of understanding, than of Grace in its lower Degrees, but I speak it in this sense, that what we do in Obedience to God's Will must not be a burden to us:
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for what is a burden though for a time we may bear it, one time or other we shall lay it down, at least we must be so far Reconciled to our Duty, that we had rather do it,
for what is a burden though for a time we may bear it, one time or other we shall lay it down, At lest we must be so Far Reconciled to our Duty, that we had rather do it,
1. No good in an Ordinary way will be done without it, to do is more than to Will in some respect. Rom. 7.18. The Apostle found it so, the Apostle doth not absolutely deny a Power Imparted to him for the doing Good;
1. No good in an Ordinary Way will be done without it, to do is more than to Will in Some respect. Rom. 7.18. The Apostle found it so, the Apostle does not absolutely deny a Power Imparted to him for the doing Good;
for I beleive he speaks of himself, as renewed by the Grace of God, but he compares doing and Willing, and tells us he found it easier to Will than to perform; now if where the Willing mind is, a Power to do may be wanting, It will be much more so, where the Willing Mind is not, I know where the Willing Mind, which is first in order of nature, is vouchsafed the Tower to Perform shall be given in some measure, yet It must needs be that where that which is first in order of Nature and not obtain'd, that which depends upon it cannot be expected, for as in going up the Ladder you must begin at the lowest range,
for I believe he speaks of himself, as renewed by the Grace of God, but he compares doing and Willing, and tells us he found it Easier to Will than to perform; now if where the Willing mind is, a Power to do may be wanting, It will be much more so, where the Willing Mind is not, I know where the Willing Mind, which is First in order of nature, is vouchsafed the Tower to Perform shall be given in Some measure, yet It must needs be that where that which is First in order of Nature and not obtained, that which depends upon it cannot be expected, for as in going up the Ladder you must begin At the lowest range,
so in order to acceptable Obedience, we must begin at the Willing Mind; the reason why the Stony ground brought not forth any thing to perfection, was this it had no depth of Earth to cherish the Seed, so is all Obedience without an heart made Willing; either it will not be at all, or it Will wither, as the Grass upon the house top, wherewith the Mower filleth not his hands
so in order to acceptable obedience, we must begin At the Willing Mind; the reason why the Stony ground brought not forth any thing to perfection, was this it had no depth of Earth to cherish the Seed, so is all obedience without an heart made Willing; either it will not be At all, or it Will wither, as the Grass upon the house top, wherewith the Mower fills not his hands
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2. This Willing Mind doth so forward men to that which tends to Gods Glory, and the Good of others, that this may convince us of its necessity; thus then the person pleads not excuses, layes aside his delays, is exalted above Discouragments, and ordinarily we may expect assisting Grace to perform, when by the grace of God we are Inclin'd to our Duty.
2. This Willing Mind does so forward men to that which tends to God's Glory, and the Good of Others, that this may convince us of its necessity; thus then the person pleads not excuses, lays aside his delays, is exalted above Discouragements, and ordinarily we may expect assisting Grace to perform, when by the grace of God we Are Inclined to our Duty.
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1. We are apt to excuse our selves out of our Duty, and the general excuse of wicked Men is, they Cannot; but the True Reason is our want of a Will: if men were really willing (as Mr. Fenner observes) they would do what they can, but when men can do something, at least frame their doings that they may turn to the Lord, consider, that they may Repent, hear, that they may consider and attend the word of God, and the places of his Worship, where they may hear their Duty and know their danger, 'tis evident that men can do this;
1. We Are apt to excuse our selves out of our Duty, and the general excuse of wicked Men is, they Cannot; but the True Reason is our want of a Will: if men were really willing (as Mr. Fenner observes) they would do what they can, but when men can do something, At least frame their doings that they may turn to the Lord, Consider, that they may repent, hear, that they may Consider and attend the word of God, and the places of his Worship, where they may hear their Duty and know their danger, it's evident that men can do this;
pleading excuses argues, that there is at the present a contest within as to our Duty, whither we shall or no, and so far as we Cleave to our excuses, so far we take part with Sin, against Conscience and Conviction, for the design of Conviction is to put us forward, but the design of excuses is to draw us out of the hands of Mercy.
pleading excuses argues, that there is At the present a contest within as to our Duty, whither we shall or no, and so Far as we Cleave to our excuses, so Far we take part with since, against Conscience and Conviction, for the Design of Conviction is to put us forward, but the Design of excuses is to draw us out of the hands of Mercy.
2. This Willing Mind will not be put off with delays, 'tis said, that he that believeth will not make haste, but 'tis meant of the thing Promised and Expected, in relation to which he that Believeth will wait, and not precipitate the Counsell of God,
2. This Willing Mind will not be put off with delays, it's said, that he that Believeth will not make haste, but it's meant of the thing Promised and Expected, in Relation to which he that Believeth will wait, and not precipitate the Counsel of God,
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nor the accomplishment of the Promise either before its time, or in an unlawfull manner; but in Relation to our Duty, the sooner, generaly the better; for we may set about it too late, but seldom or never too soon. So that he that is really Willing to turn to God, doth determine to do it presently, deferring to hereafter is the fruit of an unwilling Mind. Pro. 3.27, 28. Withhold not good from him to whom it is due,
nor the accomplishment of the Promise either before its time, or in an unlawful manner; but in Relation to our Duty, the sooner, generally the better; for we may Set about it too late, but seldom or never too soon. So that he that is really Willing to turn to God, does determine to do it presently, deferring to hereafter is the fruit of an unwilling Mind. Pro 3.27, 28. Withhold not good from him to whom it is due,
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or, which is worse, the Will to perform, the present Impression as well as the present opportunity may be gone by delaying without a good cause, we make no Conscience of the Command that relates to the Time, and to Morrow we may make no Conscience of that part of the Command that relates to the thing it self. The Apostle whom God at an Instant Inclin'd to his Duty, did immediately set about it, Gal. •. 15, 16, 17 But when it pleased God, who separated me from my Mothers Womb,
or, which is Worse, the Will to perform, the present Impression as well as the present opportunity may be gone by delaying without a good cause, we make no Conscience of the Command that relates to the Time, and to Morrow we may make no Conscience of that part of the Command that relates to the thing it self. The Apostle whom God At an Instant Inclined to his Duty, did immediately Set about it, Gal. •. 15, 16, 17 But when it pleased God, who separated me from my Mother's Womb,
And therefore it must needs be a general mistake in the World for men to pretend that they are not only Convinced that 'tis their Duty to lead a new Life,
And Therefore it must needs be a general mistake in the World for men to pretend that they Are not only Convinced that it's their Duty to led a new Life,
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when you shall be at leisure to return to him you do at present resolve that as yet you will not as if you had not enough provoked the Almighty as if the time past of your Life did not suffice you to have wrought wickedness,
when you shall be At leisure to return to him you do At present resolve that as yet you will not as if you had not enough provoked the Almighty as if the time past of your Life did not suffice you to have wrought wickedness,
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and though you have no assurance that God will give you longer time, as to be sure you have not yet, you will venture upon it, you will run the hazard of being damned, under a pretence that you will do your Duty hereafter,
and though you have no assurance that God will give you longer time, as to be sure you have not yet, you will venture upon it, you will run the hazard of being damned, under a pretence that you will do your Duty hereafter,
for whilst the World continueth, the Seed of the Serpent which sprung up in Cain will be, The World will be ungrateful, malicious and opposit to what is good;
for while the World Continueth, the Seed of the Serpent which sprung up in Cain will be, The World will be ungrateful, malicious and opposite to what is good;
the greatest Innocence, the strictest life, the most publick Spirit, the utmost caution shall never be able at all times and in all places, to protect the Servants of God from the tongues or hands and hatred, of the wicked, who rather than they will lose the opportunity of doing mischeif, will turn Christians, that under the pretence of the Christian name they may wreak their Malice upon them, that differ not from them,
the greatest Innocence, the Strictest life, the most public Spirit, the utmost caution shall never be able At all times and in all places, to Pact the Servants of God from the tongues or hands and hatred, of the wicked, who rather than they will loose the opportunity of doing mischief's, will turn Christians, that under the pretence of the Christian name they may wreak their Malice upon them, that differ not from them,
Just so the Jews did build and adorn the Sepulchers of the Prophets whom their fathers slew, and did to the Disciples what their fathers did to the Prophets;
Just so the jews did built and adorn the Sepulchers of the prophets whom their Father's slew, and did to the Disciples what their Father's did to the prophets;
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Now this disposition of mind will help us against these discouragements, for 'tis our unresolvedness that makes the discouragements that lye in our way, more and greater than they are.
Now this disposition of mind will help us against these discouragements, for it's our unresolvedness that makes the discouragements that lie in our Way, more and greater than they Are.
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4. Where this is, we may expect Gods assisting Grace to help us to do what by his Grace we are Inclined to, for though willing and doing are not equally easy,
4. Where this is, we may expect God's assisting Grace to help us to do what by his Grace we Are Inclined to, for though willing and doing Are not equally easy,
yet if we humbly go to God under the sense of our Duty, and do not lean too much to our own Resolutions, God will not be wanting to us, his Grace shall be sufficient for us, Philip. 1.6. Being confident of this very thing that he that hath begun a good work in you, will perform it untill the day of Jesus Christ;
yet if we humbly go to God under the sense of our Duty, and do not lean too much to our own Resolutions, God will not be wanting to us, his Grace shall be sufficient for us, Philip. 1.6. Being confident of this very thing that he that hath begun a good work in you, will perform it until the day of jesus christ;
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'tis true, God keeps this grace in his own hands, but yet the giving of the first grace doth give us cause to depend upon him for this also, which we shall be sure to obtain,
it's true, God keeps this grace in his own hands, but yet the giving of the First grace does give us cause to depend upon him for this also, which we shall be sure to obtain,
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I say again, where this willing Mind is in truth, It will cause that we shall not be Barren nor Unfruitful in the knowledg of our Lord Jesus Christ; for the Kingdom of God doth not consist in Word but in Power,
I say again, where this willing Mind is in truth, It will cause that we shall not be Barren nor Unfruitful in the knowledge of our Lord jesus christ; for the Kingdom of God does not consist in Word but in Power,
3. Having shewn in the general the necessity of this disposition of Mind, I would more particularly consider it as 'tis necessary to Ministers, to whom whilst I am speaking I would not be thought to pretend to speak what they can't tell me,
3. Having shown in the general the necessity of this disposition of Mind, I would more particularly Consider it as it's necessary to Ministers, to whom while I am speaking I would not be Thought to pretend to speak what they can't tell me,
1. Therefore we all know and therefore should consider that the bare Art of Preuching, as a task expected at our hands every Lords-day, can never please God,
1. Therefore we all know and Therefore should Consider that the bore Art of Preuching, as a task expected At our hands every Lord's day, can never please God,
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or against our Will, done because we dare not for shame do otherwise, can this be Accepted and Rewarded? 'tis said in the general there must be a Willing Mind, and then God accepts men according to what they have and can do,
or against our Will, done Because we Dare not for shame do otherwise, can this be Accepted and Rewarded? it's said in the general there must be a Willing Mind, and then God accepts men according to what they have and can do,
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and yet notwithstanding our insufficiency for the work, and our lame defective Performance of our Duty, God 's declared readiness to accept our endeavours and to Pardon our defects, should at least convince us of the necessity of this disposition, that by it we may chearfully perform our Duty,
and yet notwithstanding our insufficiency for the work, and our lame defective Performance of our Duty, God is declared readiness to accept our endeavours and to Pardon our defects, should At least convince us of the necessity of this disposition, that by it we may cheerfully perform our Duty,
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for if we get this, It will quicken us to our Duty, It will assist us in it, It will make us Patient in waiting for the success, which if it do not answer our endeavours and desires,
for if we get this, It will quicken us to our Duty, It will assist us in it, It will make us Patient in waiting for the success, which if it do not answer our endeavours and Desires,
And to see the world sitting in Darkness, and yet avoiding the Light, should not this convince us that we have need to get a disposition of Mind, that may stir us up to do something to amend all this? how little will be done by us without this disposition, seeing so little is done with it?
And to see the world sitting in Darkness, and yet avoiding the Light, should not this convince us that we have need to get a disposition of Mind, that may stir us up to do something to amend all this? how little will be done by us without this disposition, seeing so little is done with it?
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2. Besides, The nature of our Employment and business, which is to Preach Good Will toward Men, the love of God in giving his Son to dye for us, the love of Christ in giving his life for us, doth require a frame of mind suitable to the errand that we bring.
2. Beside, The nature of our Employment and business, which is to Preach Good Will towards Men, the love of God in giving his Son to die for us, the love of christ in giving his life for us, does require a frame of mind suitable to the errand that we bring.
If we had received that message from God to you, that God delivered to the Child Samuel, a message that might make the Peoples ears to tingle, and their hearts to tremble, we might perhaps lye down again in our sloth as afraid to deliver it;
If we had received that message from God to you, that God Delivered to the Child Samuel, a message that might make the Peoples ears to tingle, and their hearts to tremble, we might perhaps lie down again in our sloth as afraid to deliver it;
but this is the message that we bring, that God against whom man hath Sinned, from whom we have all departed in Adam, hath given man, Fallen, Sinfull Man, Eternal life,
but this is the message that we bring, that God against whom man hath Sinned, from whom we have all departed in Adam, hath given man, Fallen, Sinful Man, Eternal life,
for all Offices of love and Charity, even the Least, so that he that giveth a Cup of cold water to a Disciple, in the name of a Disciple, shall Receive a Disciples reward;
for all Offices of love and Charity, even the Least, so that he that gives a Cup of cold water to a Disciple, in the name of a Disciple, shall Receive a Disciples reward;
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for supposing that any Minister should not Convert one Soul (I beleive few that are faithful are so unhappy in their labours) yet if it should prove so, there is that which may relieve that Minister, We are (saith the Apostle) in them that perish a sweet savour to God.
for supposing that any Minister should not Convert one Soul (I believe few that Are faithful Are so unhappy in their labours) yet if it should prove so, there is that which may relieve that Minister, We Are (Says the Apostle) in them that perish a sweet savour to God.
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and God accepts them not according to the success, but their desires and endeavours, to which this disposition is so highly usefull. 4. The Practical Inferences are.
and God accepts them not according to the success, but their Desires and endeavours, to which this disposition is so highly useful. 4. The Practical Inferences Are.
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1. This shews the Reason of our backwardness to our Duty, who is there that hath not his excuses for his neglects? but the plain truth is all our excuses and delays do proceed from our unwillingness;
1. This shows the Reason of our backwardness to our Duty, who is there that hath not his excuses for his neglects? but the plain truth is all our excuses and delays do proceed from our unwillingness;
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and because we are so averse to all that is good, we must be New made, Created in Christ Jesus to good works, and by this you may see where our chief care should be,
and Because we Are so averse to all that is good, we must be New made, Created in christ jesus to good works, and by this you may see where our chief care should be,
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3. Have a care of being stirred up to your Duty by such Inducements as are short of this willing Mind, See we to this, that we be stirred up from something within us,
3. Have a care of being stirred up to your Duty by such Inducements as Are short of this willing Mind, See we to this, that we be stirred up from something within us,
have ye fasted unto me? to fast for stuff, to pray to be seen of Men, to give Alms to be applauded, may go a great way in the sight of Men, who ought to the praise action without Enquiring into the heart,
have you fasted unto me? to fast for stuff, to pray to be seen of Men, to give Alms to be applauded, may go a great Way in the sighed of Men, who ought to the praise actium without Inquiring into the heart,
4. And Lastly, let us all get this Willing Mind, this disposing principle, that what we do may be accepted and Rewarded: under this head I shall speak in the general to all, and Particularly to my brethren in the Ministry.
4. And Lastly, let us all get this Willing Mind, this disposing principle, that what we do may be accepted and Rewarded: under this head I shall speak in the general to all, and Particularly to my brothers in the Ministry.
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'tis true Christ hath a Yoak, and a Burden, but there is nothing that tends more to make it easy to us, than the disposedness of our Wills and Hearts unto it.
it's true christ hath a Yoke, and a Burden, but there is nothing that tends more to make it easy to us, than the disposedness of our Wills and Hearts unto it.
2. The Will being the chief executive faculty, where that is there the delight of the Soul followeth, and what a desirable disposition will this be when our Duty becomes our Delight, that as nature hath provided a delight in doing those things that tend to its preservation, such as is the Saline humour in the Palat, adjoyning it self with our Meat and Drink,
2. The Will being the chief executive faculty, where that is there the delight of the Soul follows, and what a desirable disposition will this be when our Duty becomes our Delight, that as nature hath provided a delight in doing those things that tend to its preservation, such as is the Saline humour in the Palate, adjoining it self with our Meat and Drink,
3. Hereby our Obedience will be more steady and even, and we more constant and stedfast in it, Ephraim is said to be as a Bullock that was not accustomed to the Yoak, not used to work:
3. Hereby our obedience will be more steady and even, and we more constant and steadfast in it, Ephraim is said to be as a Bullock that was not accustomed to the Yoke, not used to work:
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but if we cannot do it of our selves (as to be sure we cannot) our sin is the greater, that we are not more earnest and Incessant with God to help us.
but if we cannot do it of our selves (as to be sure we cannot) our since is the greater, that we Are not more earnest and Incessant with God to help us.
and indeed if the natural man could be supposed seriously and heartily to desire this Grace, we could not (without wronging of God) suppose that he would deny him;
and indeed if the natural man could be supposed seriously and heartily to desire this Grace, we could not (without wronging of God) suppose that he would deny him;
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they that have not higher and stronger arguments, may plead from such as they have, their relation to God as the work of his hands, their rational and natural Powers, thy hands have made me (saith the Psamist) give me understandng;
they that have not higher and Stronger Arguments, may plead from such as they have, their Relation to God as the work of his hands, their rational and natural Powers, thy hands have made me (Says the Psalmist) give me understandng;
3. Do what you can to make your selves Willing, and do what you can to keep your Selves so, even in conversion we must not expect that because God can, that therefore he should do all, though all that Man;
3. Do what you can to make your selves Willing, and do what you can to keep your Selves so, even in conversion we must not expect that Because God can, that Therefore he should do all, though all that Man;
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doth in his conversion, doth not make, nor is the reason why Grace is effectual in this rather than in that Man, this doth not supersede Mans Duty towards God's Grace;
does in his conversion, does not make, nor is the reason why Grace is effectual in this rather than in that Man, this does not supersede men Duty towards God's Grace;
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and though all that do this do not turn to God, yet 'tis the way to it, the Psalmist thought and turned and 'tis said all the ends of the Earth shall Remember and turn to the Lord Psal. 22.27. and God blames them that they would not frame their doings to turn to the Lord.
and though all that do this do not turn to God, yet it's the Way to it, the Psalmist Thought and turned and it's said all the ends of the Earth shall remember and turn to the Lord Psalm 22.27. and God blames them that they would not frame their doings to turn to the Lord.
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4. Consider what Encouragements you have from a good God, and from a Gracious Covenant, wherein sincere endeavours are accepted and involuntary weaknesses are pardoned to them that do their best,
4. Consider what Encouragements you have from a good God, and from a Gracious Covenant, wherein sincere endeavours Are accepted and involuntary Weaknesses Are pardoned to them that do their best,
2. And lastly, as to my brethren the Ministers, all that I have now to say is to my self and you those that would know the reason of our coming together at this time, It is this that I have been all this while speaking to, viz. To Stir up one another to the Dutys of our calling,
2. And lastly, as to my brothers the Ministers, all that I have now to say is to my self and you those that would know the reason of our coming together At this time, It is this that I have been all this while speaking to, viz. To Stir up one Another to the Duties of our calling,
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I do not pretend to dictate to Ministers what is their Duty, but yet I consider that that Minister that needs not to be directed what to do, may yet be content to be encouraged, may need it,
I do not pretend to dictate to Ministers what is their Duty, but yet I Consider that that Minister that needs not to be directed what to do, may yet be content to be encouraged, may need it,
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And truly (whatever our Circumstances are) we may do well to consider the Apostles for our Encouragement, that we may have this Willing Mind; now the Apostle through the perversness of some Men esteemed it his Duty not only to Preach to the Corinthians, but to do it for nothing. And yet It was not because the Apostle was richer than other men, no,
And truly (whatever our circumstances Are) we may do well to Consider the Apostles for our Encouragement, that we may have this Willing Mind; now the Apostle through the perverseness of Some Men esteemed it his Duty not only to Preach to the Corinthians, but to do it for nothing. And yet It was not Because the Apostle was Richer than other men, no,
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for being an Apostle, and having such a charge upon him, he would not have laboured with his own hands for a livelyhood, if there had not been a necessity lying upon him to do both, to Work and yet to Preach; now thanks be to God our Circumstances are not the same, and for that reason it is rarely the Duty of a Minister to do as the Apostle did, who yet shews the greatest satisfaction in his condition, and a full Resolution to stick to his Duty, a necessity is laid upon me, and yet he would not be without a Willing Mind under that necessity. And therefore let our Circumstances be what they will,
for being an Apostle, and having such a charge upon him, he would not have laboured with his own hands for a livelihood, if there had not been a necessity lying upon him to do both, to Work and yet to Preach; now thanks be to God our circumstances Are not the same, and for that reason it is rarely the Duty of a Minister to do as the Apostle did, who yet shows the greatest satisfaction in his condition, and a full Resolution to stick to his Duty, a necessity is laid upon me, and yet he would not be without a Willing Mind under that necessity. And Therefore let our circumstances be what they will,
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if we can get this disposition of Mind, and keep it, we shall have cause to bless God that hath not only put us into the Ministry, but into our present Circumstances, and we have reason to be so disposed to our duty and circumstances, not only from the presence of Christ with us, as being workers together with him, but also from that great change that Almighty God hath made in our Circumstances, which although they are not such as perhaps some could desire, yet they are not such as formerly they were, when the Civil Magistrate pinch'd so hard upon us,
if we can get this disposition of Mind, and keep it, we shall have cause to bless God that hath not only put us into the Ministry, but into our present circumstances, and we have reason to be so disposed to our duty and Circumstances, not only from the presence of christ with us, as being workers together with him, but also from that great change that Almighty God hath made in our circumstances, which although they Are not such as perhaps Some could desire, yet they Are not such as formerly they were, when the Civil Magistrate pinched so hard upon us,
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if they have done more than became them as Ministers or Christians, in adding to our affliction, let us endeavour to forget it, and Watch over our own Spirits, that the Remembrance of what is past do not Imbitter our own Spirits towards them,
if they have done more than became them as Ministers or Christians, in adding to our affliction, let us endeavour to forget it, and Watch over our own Spirits, that the Remembrance of what is passed do not Imbitter our own Spirits towards them,
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for as to many of them, we ought to Rejoyce that the same Christ, the same Gospel is Preach'd to the People that attend their Ministry, as is Preach'd by us to the People that attend Ours, and whilst the Contention is whose way is best, who do Preach most suitably to the design of the Gospel, let us Remember that that Minister doth most answer the design of the Gospel, who doth most Preach Love and Charity; and truly that Ministers Charity is not very large, that limits the Catholick Church to his own party, to Men of his own Mind and way, nor on the other side do I esteem that Ministers Charity, to be very large, that can see Idolatry in every thing that is not expresly commanded in the Worship of God, as if every fault that we commit in worshiping God were of one sort and kind, and that the most Detestable, and Abominable, for so is Idolatry.
for as to many of them, we ought to Rejoice that the same christ, the same Gospel is Preached to the People that attend their Ministry, as is Preached by us to the People that attend Ours, and while the Contention is whose Way is best, who do Preach most suitably to the Design of the Gospel, let us remember that that Minister does most answer the Design of the Gospel, who does most Preach Love and Charity; and truly that Ministers Charity is not very large, that Limits the Catholic Church to his own party, to Men of his own Mind and Way, nor on the other side do I esteem that Ministers Charity, to be very large, that can see Idolatry in every thing that is not expressly commanded in the Worship of God, as if every fault that we commit in worshipping God were of one sort and kind, and that the most Detestable, and Abominable, for so is Idolatry.
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Consider we what a Mercy 'tis to have Liberty to do our Duty in Peace and quietness, all of us can 't travel to find places to Preach in, all are not Fitted to endure noise and clamour, but all of us if we can get this Willing Mind, that was in the Apostle, may find time and place to do some good to the People.
Consider we what a Mercy it's to have Liberty to do our Duty in Peace and quietness, all of us can iT travel to find places to Preach in, all Are not Fitted to endure noise and clamour, but all of us if we can get this Willing Mind, that was in the Apostle, may find time and place to do Some good to the People.
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Discontent at our own condition generally springeth from the reflections that we make upon the condition of those that are above us; now if such thoughts should arise, they that can Conform have the advantage over us,
Discontent At our own condition generally springs from the reflections that we make upon the condition of those that Are above us; now if such thoughts should arise, they that can Conform have the advantage over us,
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and perhaps many of them do less, if their way be by Establishment and ours only by Allowance; let us consider, we have more than the Apostles and Disciples of our Saviour liv'd to see,
and perhaps many of them do less, if their Way be by Establishment and ours only by Allowance; let us Consider, we have more than the Apostles and Disciples of our Saviour lived to see,
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for they were never free from Persecution, any longer than their Persecutors were wearied with their own Persecutions, or diverted by other intervening occasions,
for they were never free from Persecution, any longer than their Persecutors were wearied with their own Persecutions, or diverted by other intervening occasions,
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As to what is past 'tis to be considered that the hard usage which some Ministers met with, was not so much (if at all) from them that are now esteemed the leading Men of the Church of England; Whether they did in this their Duty that they did no more, I cannot say;
As to what is passed it's to be considered that the hard usage which Some Ministers met with, was not so much (if At all) from them that Are now esteemed the leading Men of the Church of England; Whither they did in this their Duty that they did no more, I cannot say;
but they did declare their dislike of those Severities, and were allways Men of Moderation, and do now declare their readiness to abate somethings that the Law requires of us to the more Publick exercise of our Ministry in the Parish Churches; but these Severities were set on Foot by Men that called themselves the Church of England, and yet designed an accommodation with the Church of Rome; and therefore 'tis no marvel if on that score they had so little respect to dissenting Ministers,
but they did declare their dislike of those Severities, and were always Men of Moderation, and do now declare their readiness to abate somethings that the Law requires of us to the more Public exercise of our Ministry in the Parish Churches; but these Severities were Set on Foot by Men that called themselves the Church of England, and yet designed an accommodation with the Church of Rome; and Therefore it's no marvel if on that score they had so little respect to dissenting Ministers,
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or taking them to be a Party, that might be crash'd by Severity, rather than made Pliable to such a design: Dr. Heylin that doth not only confess but Justify such a design, gives a full account of this matter.
or taking them to be a Party, that might be crashed by Severity, rather than made Pliable to such a Design: Dr. Heylin that does not only confess but Justify such a Design, gives a full account of this matter.
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But now to allay all heats, we may do well to consider that we have to do with such Men that had rather abate of what is Establish'd, than add to it, that have owned the Reformation to be Imperfect, that would not have us go backward towards Rome to please the Papists, but Forward; now who knoweth what such a temper may produce? In the mean time let us with all chearfullness attend our calling, and perform our Duty, and this will carry us against our Discouragements: discouragements there will be not only from them that are against us, but from them that are with us and for us.
But now to allay all heats, we may do well to Consider that we have to do with such Men that had rather abate of what is Established, than add to it, that have owned the Reformation to be Imperfect, that would not have us go backward towards Room to please the Papists, but Forward; now who Knoweth what such a temper may produce? In the mean time let us with all cheerfulness attend our calling, and perform our Duty, and this will carry us against our Discouragements: discouragements there will be not only from them that Are against us, but from them that Are with us and for us.
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But this disposition of mind will help us to weather them out and persist in our Duty, and to do what we may, and whilst we may, I say whilst we may; for I am perswaded that that Door of Liberty to do our Duty in quietness and Peace, which Divine Providence hath now of late opened shall not be shut again but by our own negligence or the Peoples unprofitableness.
But this disposition of mind will help us to weather them out and persist in our Duty, and to do what we may, and while we may, I say while we may; for I am persuaded that that Door of Liberty to do our Duty in quietness and Peace, which Divine Providence hath now of late opened shall not be shut again but by our own negligence or the Peoples unprofitableness.
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There are two things that Ministers above other Men should fear, viz. the loss of the opportunity for doing their Duty, and the loss of that disposition of Mind, that is necessary to its acceptable performance; as for the former, the opportunity of doing our Duty, and the quiet excercise of our Ministry, 'tis God that gave it,
There Are two things that Ministers above other Men should Fear, viz. the loss of the opportunity for doing their Duty, and the loss of that disposition of Mind, that is necessary to its acceptable performance; as for the former, the opportunity of doing our Duty, and the quiet Exercise of our Ministry, it's God that gave it,
nay wrench'd it out of the hands of those men that never Intended it, and without his leave none shall shut this Door; as to the latter a disposition of Mind towards the performance of our Duty, the preservation of this is more especially our concern,
nay wrenched it out of the hands of those men that never Intended it, and without his leave none shall shut this Door; as to the latter a disposition of Mind towards the performance of our Duty, the preservation of this is more especially our concern,
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God hath been pleased of late years espcially to enlarge our opportunities, and we shall have no need to fear the loss of those whilst we diligently attend our Duty; and God to prevent our fears, that they may not distract us in our Duty, hath as it were secured our Liberty not only by a Law, but by twisting it with the Interest of the Nation; So that those very Men or Men of the Same Mind, that before argued for Severity, and for a restraint, from the Interest of the Nation, do begin to argue for Liberty, for Moderation from the same Topick; I do not say that the argument was well applyed, or that it was ever,
God hath been pleased of late Years especially to enlarge our opportunities, and we shall have no need to Fear the loss of those while we diligently attend our Duty; and God to prevent our fears, that they may not distract us in our Duty, hath as it were secured our Liberty not only by a Law, but by twisting it with the Interest of the nation; So that those very Men or Men of the Same Mind, that before argued for Severity, and for a restraint, from the Interest of the nation, do begin to argue for Liberty, for Moderation from the same Topic; I do not say that the argument was well applied, or that it was ever,
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or ever will be the real Interest of the Nation, or of any other Nation to be Severe towards all that differ from the Establish'd way: God in giving Nations Christian Princes; doth not give those Princes for this Reason,
or ever will be the real Interest of the nation, or of any other nation to be Severe towards all that differ from the Established Way: God in giving nations Christian Princes; does not give those Princes for this Reason,
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by being Christians they have an advantage to do the more Good, but they have never the more Power to persecute or do Evil; but if wise Men do sometimes argue for Severity and Restraint, and in a little time after against Severity from the Interest of the Nation, then it follows that either the Interest of Nations may Vary, and so Indeed it may,
by being Christians they have an advantage to do the more Good, but they have never the more Power to persecute or do Evil; but if wise Men do sometime argue for Severity and Restraint, and in a little time After against Severity from the Interest of the nation, then it follows that either the Interest of nations may Vary, and so Indeed it may,
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and therefore neither by the one or the other have we any great security, and it being so there is nothing that we can with more safety trust to under God,
and Therefore neither by the one or the other have we any great security, and it being so there is nothing that we can with more safety trust to under God,
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for if we Willingly diligently and painfully Preach as we are able, and as we have an Opportunity and a call, and yet should happen to be restrain'd as before,
for if we Willingly diligently and painfully Preach as we Are able, and as we have an Opportunity and a call, and yet should happen to be restrained as before,
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Besides the losing the opportunity, we should fear to lose the Disposition of Mind to perform our Duty; this by Neligence will be lost or abated, as tools not used will Rust, and Instruments of Musick laid aside will grow out of Tune, but if we persist in our Duty, that will dispose us to it,
Beside the losing the opportunity, we should Fear to loose the Disposition of Mind to perform our Duty; this by Neligence will be lost or abated, as tools not used will Rust, and Instruments of Music laid aside will grow out of Tune, but if we persist in our Duty, that will dispose us to it,
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a Willing Mind in the Minister is most likely to beget a Willing Mind in the People, and by this means the one will mutually assist the other: However,
a Willing Mind in the Minister is most likely to beget a Willing Mind in the People, and by this means the one will mutually assist the other: However,
it doth not in some places) yet there is that which may relieve us in that case; our reward is with the Lord, to whom, whatever the Issue be, we shall be a sweet savour, this is our last relief, the eying the Reward, the Ministerial Reward; which if we believe and consider, will help us to be Stedfast and unmoveable, and to abound in the Work of the Lord,
it does not in Some places) yet there is that which may relieve us in that case; our reward is with the Lord, to whom, whatever the Issue be, we shall be a sweet savour, this is our last relief, the Eyeing the Reward, the Ministerial Reward; which if we believe and Consider, will help us to be Steadfast and Unmovable, and to abound in the Work of the Lord,
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