The Necessity and Reward of a Willing Mind, Sermon

The Necessity and Reward of a Willing Mind · Sermon

p. 11 Corinthians 9.17.

For if I do this willingly, I have a Reward: but if againſt my will, a Diſpenſation of the Goſpel is committed to me.

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; but the uncertainty as to matter of fact, wherein the accuſation lay, maketh ſome places in this Chapter, and throughout the whole Epiſtle the more difficult to be underſtood; 'tis probable that part of the accuſation lay in this, that the Apoſtle laboured with his hands as a ſecular perſon, and did not live as a perſon devoted to the Miniſtry, which ordinarily requires a man's whole time and thoughts; and conſequently that being a poor Mechanick, he diſparag'd his Office for the preſent, and muſt at laſt be maintain'd by the Charity of the Churches; and that in preſſing them to ſuch a liberal Contribution for the Saints at Jeruſalem, he deſign'd to have a ſhare of it to his own uſe:Baxter in locum. ſomething of this nature was laid to his charge, beſides the reflection that they made upon his gifts, as being one that could make a ſhift to write, but not readily to expoſe his own thoughts; for ſo I underſtand the p. 2meaning of thoſe words, his bodily preſence is weak. As to the firſt of theſe, his Apoſtolical Power, he aſſerts it in the firſt Verſe of this Chapter; 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, and ſeems to have ſome weight in it: 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, and that he had ſeen Chriſt in the way to Damaſcus, when he receiv'd his Commiſſion to be an Apoſtle, and that he was free, i. e. not oblig'd to one Perſon or Church more than to another upon a civil account, ſo as to beſtow his pains upon them for nought; and that the Corinthians had leſs cauſe than other men to queſtion his Apoſtleſhip; for their Converſion was the Seal of his Office, viz. If I be not Apoſtle to others, yet doubtleſs I am to you.

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, and that from the equitable part of the Law of Moſes, (which though a Law to Iſrael doth not oblige us Chriſtians, yet from the equity of that Law he proves) that ordinarily it is the duty of the People to maintain them that Preach to them: As they that miniſtred about the Temple and Altar, Levites and Prieſts, did live of the Temple and Altar; ſo they that Preach the Goſpel have a Right to live of the Goſpel; v. 13, 14. And yet becauſe that which in the general may be lawful, may not at all times, and to ſome particular p. 3perſons 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, neither have I written theſe things, that it ſhould be ſo done unto me; for it were better for me to die, than that any man ſhould make my glorying void; meaning that the ſucceſs of his Miniſtry which he calls his glory, was dearer to him than his Right to a Maintenance. 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, or not to Preach the Goſpel; no; neceſſity is laid upon me; Wo is unto me if I Preach not the Goſpel; 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, but the willing performance that God would reward. If I do this willingly, &c.

So that there is an Antitheſis in the words, though both parts of it are not expreſly mentioned; and in this Antitheſis there is a twofold Suppoſition, and a twofold Inference.

1. From the willing and chearful performance of his duty, the Apoſtle infers the certainty of his Reward; he doth not ſay, I ſhall have, but I have a Reward.

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, if ſuch a frame ſhould return upon him, he would check it with the ſenſe of his duty; A diſpenſation of the Goſpel is committed to me; as if he had ſaid, I muſt Preach the Goſpel, 'tis committed p. 4to me; were I not therefore better do it willingly, and be rewarded, than with an unwilling mind, and ſo loſe or leſſen the future Reward? 'Tis true as ſome obſerved the word foreign that is tranſlated, willingly, ſignifies Injuſſus, to which the word, of my own accord, better anſwers; 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 ſome other Scriptures eſtabliſheth their Doctrine of Divine Counſels, which we are at liberty to refuſe or obſerve; for they make neither duty nor ſin: And yet if we obſerve them, we do ſupererrogate, and attain a ſtate of Perfection highly meritorious: Now I do not ſee how this place favours them in the leaſt; 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 the ſcope of the Apoſtle's Diſcourſe ſeems to amount but to this, that though Miniſters in the general have a Right to Maintenance, as much as ever the Prieſts and Levites had to live by the Temple and Altar upon Tythes and Offerings (I ſay as much, though not in the ſame manner, the Apoſtle doth not prove it from the Letter of the Law, 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; 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. In the general 'tis the duty of the People to maintain them that Preach to them; for p. 5ordinarily if the People do not perform their duty, the Miniſter can't perform his; 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, when the taking of Maintenance is apparently an hinderance of the ſucceſs of his Miniſtry, which was the Apoſtle's caſe. Now in doing this no man ſupererrogates, or doth more than his duty. I ſhall not determine abſolutely that what was the Apoſtle's practice is any Miniſter's duty at preſent, 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; 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, and to obtain the future Reward; 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.

But if againſt my will, a Diſpenſation of the Goſpel is committed to me; the Tranſlators have put in a word which they thought to be the ſenſe of the Apoſtle, which is not in the Greek; for 'tis only thus, foreign, with an Accuſative Caſe, I have received a Stewardſhip; or a Diſpenſation is committed to me: And you muſt not imagine that this Truſt is committed to him, upon the condition of p. 6his unwilling mind; 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; ſo here, If againſt my will, though againſt my will; that is, I am ſtill under a neceſſity of doing my duty, willing or unwilling I may loſe my own Reward, but not deſtroy the Obligation to my duty.

It is the former part of the words that I ſhall limit the Diſcourſe unto, in which I ſhall not ſo much conſider the Apoſtle's Circumſtances, as the diſpoſition of mind which he makes ſo neceſſary to his acceptance, under this Propoſition:

Doct. That a willing mind in the performance of our duty, is highly neceſſary to our Acceptance and Reward. Or thus; Whoever would receive the Reward of well doing, had need to do it with a willing mind.

I am ſpeaking to Miniſters, but I would diſcourſe of that which concerns others as well as them, and ſhall ſhew you,

1. What that diſpoſition of mind is, which the Apoſtle makes ſo neceſſary to well doing, that all may know whether they have this willing mind.

2. Shew its Neceſſity in the general to all Men.

3. That Miniſters above others ſhould have it.

4. Draw ſome practical Inferences from the Propoſition, in relation to us all as Chriſtians, but eſpecially as Miniſters.

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.

Firſt, The Will muſt be fixed; without this nothing is p. 7done willingly. 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, whilſt ſome have given to Man more power than in truth is in him; others have gone into another extreme; 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; 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, as if God's Grace had ſo ſuperſeded Man's duty, that there were nothing for us to do, 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.

1. They only are willing whom God doth make willing; for 'tis his work to ſubdue the will, a work that needs and becomes a God to do; 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; from the womb of the morning, thou haſt the dew of thy 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 dew of Chriſt's youth; becauſe, as he that goeth forth in the p. 8morning 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, when by the Grace of God they were not made ſo; for the Will of Man is conquered by none but God; Men may attempt it, to bend it to God's Will, as you would bend a crooked Stick; 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, 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; 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, 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, as to the manner of the operation of the Holy Spirit upon our Wills; that becauſe Man hath a ſelf-determining Principle, and is Maſter of his own actions, which can't be denied; 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, 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 p. 9of 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 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, 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; when in the mean time if we deſcend into the manner of things, we can give account of nothing; for though we do all know that we can will, 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 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 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, though we can't give an account how 'tis.

And, as I hinted before, there is not only need of God's Grace to determine the Will to its duty, but to keep it there: For we are apt to go off from our own Reſolutions and Purpoſes, and to loſe the preſent Impreſſion of God's Grace; 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 p. 10our own Wills; we are mutable, fickle, and unconſtant Creatures; our hearts are deceitful, not only in this, that they are not really willing when they ſeem ſo, 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 beſides that, they that ſcorn to do this do Repent, that is change their minds, God is not ſuch an one, we will ſerve the Lord, ſaid the People, 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, 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. 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, and eſtabliſh their hearts to thee; 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.

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, and every one whoſe p. 11Spirit 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. 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, for though the Grace of God be not made effectual by our own co-operation with it, neither is it effectual without our own Concurrence, and therefore it is that we are directed to our duty towards Gods Grace, 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. for 'tis the heart, the will in man that is the Fountain of all the good or evil that is in man, and under Gods Grace the firſt mover: out of the heart proceeds Murder, Fornication and Adultery, and a good Man out of the good treaſure of the heart bringeth forth good things; as we are never ſubdued to Gods Grace till the will be ſubdued, ſo the will is never ſubdued, till it ſtirs us up to our duty. Prov. 2.10. when Wiſdom entereth into thy heart and knowledge is pleaſant to thy Soul, then the work ſucceeds, 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; So God working upon us as Rational Creatures, doth expect that we do what we may; towards our turning to Him; 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 in both Reſpects is Oppos'd,

1. To Outward Judgments, and Foreign motives, which many a man is Influenc'd by, whoſe heart doth not make him p. 12willing; and when 'tis ſo, the thing done, though otherwiſe Good and Praiſe-worthy, hath no acceptance with God: 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, and yet ſaith God (though Jehu did what he was commanded) I will avenge the blood of Jezreel upon the houſe of Jehu. The blood of that Woman as Bad as ſhe was, was too good to be ſpilt upon ſo low an end as Jehu purpoſed to himſelf; for it ſeems it was not Gods Glory, but his own ſecurity or Revenge, or both: the like may be ſaid as to cuſtom or example, the latter of which, though we may Lawfully make a good uſe of, yet when 'tis that only or Cheifly that prompts us to our Duty, It will never pleaſe God, 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, as when you take away the weight that made the Clock go, it ſtoppeth.

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. 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, and yet 'tis evident enough that this is a ſort of Religion, which none ſhould reſt in: 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 p. 13that 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, than they will cry, ariſe and ſave us. Jer. 2.26. 'tis Fear cheifly that works upon Conſcience when enlightned only, but not Renewed and Sanctified.

And therefore it is that when what they feared ſeems upon their Recovery to be at a diſtance from them, they fear it as little as before; 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, 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, and ſo the People were reſtrained. Exod. 36.6, 7. For want of this there is no need in any Publick work to reſtrain men from over doing; It were well if by any means men would be conſtrained to their Duty.

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, p. 14and 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, 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: 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, 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. 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: 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, than Neglect: for what we Do grudgingly, and had rather do otherwiſe though p. 15for ſome reaſons we do it, 'tis in the ſight of God as if we did it not.

2. The neceſſity of this diſpoſition will appear if you conſider two things.

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; 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, 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

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.

1. We are apt to excuſe our ſelves out of our Duty, and p. 16the 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; what ſhould hinder them? Now when men can do this and yet will not, and then pretend excuſes, how Juſtly may God Condemn ſuch perſons? an heart made Willing layes aſide excuſes, there is no Lion in that Mans way; 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. An heart made willing, as far as 'tis really willing, lays aſide its excuſes. Peter had an Excuſe, in appearance a good one, we have toiled all Night, and taken nothing, nevertheleſs at thy word I will caſt in the Net.

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, 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, when it is in p. 17the Power of thy hands to do it, Say not to thy Neighbour go and come again, and to Morrow I will give, when thou haſt it by thee. The Wiſe Man conſidered that delaying is not ſafe, for we may either looſe the Opportunity of doing, 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, and called me by his grace to reveal his Son in me, that I might Preach him among the eathen, immediately I conferred not with fleſh and Blood. 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, but Willing, and yet this muſt not be till hereafter.

And yet think it ſhall be well enough, eſpecially if it ſhould happen that they live to that hereafter; 'tis true in ſome caſes and as to ſome particular dutys, It may conſiſt with a willing mind to defer them, when the preſent time is not convenient, or when the time to come may prove more advantagious; but as to the amendment of a Mans life, to pretend to be willing, but not for the preſent, as in it ſelf 'tis not a real willingneſs, ſo in ſome reſpect 'tis a reſolution to the contrary of what we pretend to, and therefore how can ſuch a purpoſe be pleaſing to God? conſider that beſides the danger that you run, and the preſumption that you manifeſt, that the grace and Mercy of God, nay, God himſelf ſhall be at your beck, 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 p. 18the time paſt of your Life did not ſuffice you to have wrought wickedneſs, but you will continue to do ſo longer; you do in effect declare that you ought to live otherwiſe, than you have done, that you muſt do otherwiſe, and be other manner of perſons, and yet though you have wronged God already, and wearied the Almighty, and though if you die in your Sins without repentance you expect damnation; 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, when you have ſpent your time in Sin, and can do God no Service; when you can Sin no longer, you will ceaſe to do Evil, and when you can do nothing, then you will learn to do well; when the day is at an end, you will go forth to your Labour, and when the Sun is ſetting then you will ſet forth for your Journey; can this delaying conſiſt with a willing mind;

3. As for diſcouragements, this diſpoſition of mind will help us to overcome them. In the beſt of times well doing will meet with if not direct oppoſition at leaſt diſcouragements, 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; even Morality hath had its Perſecutors, much more ſhall all they that will live Godly in Chriſt Jeſus; 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, but in thoſe things wherein they p. 19themſelves differ from what they pretend to; theſe men will ſhew a Reverence to the deceaſed Apoſtles and Diſciples of our Saviour, that they may miſchief the living ones, Nay ſometimes perſecute them for that very thing, for which the Apoſtles and Diſciples of our Lord are reverenced among Chriſtians; 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; 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.

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, 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; '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, if we do not forfeit it by our neglects. 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, nor in wiſhing and willing, but in doing and performing.

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, as well as I do them, but only to put them in Remembrance of what they all know.

p. 201. 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, but the Mind with which this and every other part of our Duty is perform'd. God is a great God, and a good Maſter, and therefore a little forc'd ſervice without our Wills, 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, and not according to what we have not, and therefore cannot do, 2 Cor. 8.12. This muſt be firſt in all men, and firſt in us Miniſters above other men; Our work is ſo great in turning Men from Darkneſs to Light, and from the power of Satan to God, that no Man is ſufficient for it, 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, whilſt we have Liberty and Opportunity; 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, yet the want of ſucceſs ſhall never deprive us of the acceptance of God, who in rewarding Miniſters doth chiefly look to this diſpoſition; by this means we ſhall be preſs'd in Spirit to our Duty and by doing our Duty, we ſhall Increaſe this diſpoſition of mind; then ſhall we know if we follow on to know the Lord. Alas! to ſee the world about us lying in wickedneſs, and yet hating to be Reform'd, and hating thoſe that would tell them they have need to Reform. 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 p. 21Mind, 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?

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. If we were to open the Prophets Roll in which was nothing but Lamentation and Wo, we were the more excuſable, if we did hang back and ſay, ſend by the hands of him whom thou wilt ſend; 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; 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, and this life is in his Son; ſurely ſuch an Employment, to be Meſſengers of ſuch tidings, whatever reception it may meet with from wicked, and unreaſonable Men, doth require in us Miniſters a diſpoſition of mind ſuitable to it.

3. The Miniſterial work is attended with a peculiar Reward; there is a Reward peculiar to a Diſciple, and a Reward peculiar to Miniſters; if I ſhould tell you how ſure and certain the Reward is, you might ſay ſo 'tis to all other men, 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; but yet tho' Miniſters have no more certainty of a reward than other Men have, yet they have the certainty of a greater reward, and therefore It is ſet out by the ſhining of the Sun in the Firmament.

p. 22Now ſurely ſuch a reward doth require a chearful willing Reſolute performance of our Duty, and the rather becauſe it is not conditioned upon our ſucceſs in Converting, but our diligence in the performing our Duty; 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. God that knoweth all Mens hearts doth ſee 'twas what ſuch Miniſters did deſire and endeavour, 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.

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; the Jews upon their recovery out of the Captivity, could not deny but 'twas fit that the Temple ſhould be built, but 'twas no fit time to ſet about it, It went hard with them, they were newly come out of the Captivity, they were poor, they had many Enemies, and yet though they could not finiſh the Temple, they had their Ceiled Houſes: now an heart made willing can over-look and deſpiſe greater diſcouragements than we can pretend unto.

2. 'Tis not only our Duty to do Well, but to look to the Principle from which every act of Obedience floweth. The Apoſtle ſpeaks of ſome Men, that to every good Work they are Reprobates, having neither a Will to, nor a skill in the performance of them, Titus, 1.16. 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 p. 21you may ſee where our chief care ſhould be, even to that which God chiefly requires, and firſt begins at: thou art troubled at thy performances, I don't utterly diſlike that trouble, but thou had'ſt need to look at ſomething beyond that; thy Nature, that, that be changed, thy Will, that, that be ſubdued, that thereby thou be made meet for thy Maſters uſe and Service, and prepared to every good work, 2 Tim. 2.21. to have the fewel is not enough till you have fire to kindle it; without the renewing, diſpoſing Grace of God, we may be conſiderate in our words and actions, and do many things outwardly good and uſefull, and yet all this while be deſtitute of that which is ſo ſeldom mentioned in ſome Mens Writings, and ſo oft in the Goſpel, viz. Grace without which men may have a Reſemblance of the Life Spiritual, as the Plant hath of the life Senſitive; many a man may have the likeneſs of the life of God in him, and yet remain in the corrupt ſtate of Nature. So that we ſhould not only take care to do well, but labour for a Mind fram'd to our Duty.

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, and that it be not any thing leſs than an heart prompting us to our Duty; that only is well done that is done to the Glory of God; and not upon a deſign, let the deſign be what it will, if it be not to pleaſe God, and to be accepted of him, It will leave us ſhort of the future reward; for though it hath the appearance of an act of Religion, God Eſteems it not ſo: 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 p. 24into the heart, but it hath no other reward than what is here; but he that is prompted to his Duty from his own heart, hath a Teſtimony in himſelf, in which he may rejoyce. 2 Cor. 1.12.

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.

1. All of us have need to Pray and to be Inſtant with God for this diſpoſition of Mind: For

Firſt by this means our Duty will be the more eaſy; 'tis true Chriſt hath a Yoak, and a Burden, but there is nothing that tends more to make it eaſy to us,Motives. 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, ſo when Grace doth furniſh us with a diſpoſition Co natural to our Duty, that it ſhall be our Meat and Drink to do Gods Will; How deſireable is ſuch a temper? get me this, and we ſhall find by experience that the ways of Wiſdom are ways of Pleaſantneſs.

3. Hereby our Obedience will be more ſteady and even, and we more conſtant and ſtedfaſt in it, Ephraim is ſaid to be p. 25as a Bullock that was not accuſtomed to the Yoak, not uſed to work: now ſuch a Bullock is ſore with his labour, and unskilfull in it, It makes bawks; 'tis in and out; the main and principal reaſon of our uneven walking, is either the want of a will fix'd and determined to its Duty, or not carryed forth with delight in its performance.

2. Directions.

1. Firſt, Beg this diſpoſition by Prayer, every good and perfect gift cometh from above, this eſpecially: if we can do it our ſelves, Incline and fix our Wills to our Duty, our ſin is the greater if we do not; 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. Prayers for the firſt converting Grace, are not alltogether unacceptable to God; let us have Grace (ſaith the Apoſtle) that is, let us ſeek it that we may have it, let us Pray that we may obtain it; 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; 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; beg alſo the continuing and Increaſe of this firſt diſpoſing Grace, that he that hath made the Willing would keep ſo, and make the more Willing.

2. Keep your hearts under a ſenſe of your Duty; for tho' the ſenſe of Duty may be urg'd upon us by an enlightned conſcience, which will leave us ſhort of a willing Mind, yet 'tis good to feel ſomething in our ſelves pleading Gods right, urging upon us the neceſſity of our obedience; the Apoſtle did ſo, if againſt my Will a diſpenſation is committed to me: I muſt do my Duty, Willing or Unwilling it ought to p. 26be done; though I loſe the reward, God will not loſe his Right.

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; 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; no, but every one ſhould do his own part, we can attend the means and we can conſider and Remember, 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. they would do nothing to promote it Hoſ. 5.4.

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, though it be infinitly ſhort of what is due, Mal. 3.17. I will ſpare them as a Man that ſpareth his only Son that ſerveth him.

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, and to promote the neceſſary work of our Miniſtry. 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, and will de thankful for it. Even St. Paul himſelf when the brethren from Rome came to meet him p. 27at Appij forum and the three Taverns, he thanked God, and took courage. If I could ſo far ſerve my Brethren 'tis what I aim at.

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, 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, 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, as being Inſtigated doubtleſs) by ſuch Men as ſhould rather have Rejoyced that Chriſt was Preach'd, than have ſtir'd up adverſaries againſt Us. But now 'tis otherwiſe, and let us bleſs God for it, and it being otherwiſe, let us endeavour to forget what is paſt, and together with them do p. 28our part to Raiſe up the Tabernacle of God, and to bring back the People from that Debauchery and Profaneneſs, which hath Spread it ſelf among them, and to Eſtabliſh them againſt Atheiſm and Popery. If any of our Brethren have done any thing towards the caſting us out as unfit builders; 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, as theirs ſeem'd to be towards us, good Men in their heats do not enough conſider what manner of Spirit they are of. Though they (ſome of them) eſteemed us the Peſts of the Nation, unfit not only to Preach, but to live, let us conſider it was but ſome of them; 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.

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, p. 29that was in the Apoſtle, may find time and place to do ſome good to the People. 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, 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, for they were never free from Perſecution, any longer than their Perſecutors were wearied with their own Perſecutions, or diverted by other intervening occaſions, or Reſtrained by Gods Providence ſome other way; nay, we have as much Liberty as we are Capable of at Preſent.

And if they that Conform live in greater plenty, let us watch againſt Repining thoughts at that, and ſee to it, that whilſt they (ſome of them) Melt away in the midſt of their Plenty, we don't Pine away under our Diſcouragements.

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; 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, or taking them to be a Party, that might be craſh'd by Severity, rather than made Pliable to ſuch a deſign: p. 30Dr. Heylin that doth not only confeſs but Juſtify ſuch a deſign, gives a full account of this matter. 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 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.

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, 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, and to ſee that we do not neglect Gods gift in us. 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 p. 31they 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, 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, becauſe they are Chriſtians, a Power to do Evil; no; 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, or elſe Wiſe Men do change their Minds and are not allways wiſe; 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, than the diligent performance of our Duty, that will ſecure our Liberty if any thing ſhall do it; 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, than it will appear that God took it from us; but 'tis to be hoped that God will not, for ordinarily he doth not puniſh as a Soveraign, but as a Juſt Judge provoked by our Sins. The way therefore to preſerve our Liberty is to do our Duty.

Beſides the loſing the opportunity, we ſhould fear to loſe the Diſpoſition of Mind to perform our Duty; this by Neligence p. 32will 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, and by this means our work will be the more eaſy and delightfull to us; and this is the way to profit the People and to be Succeſsfull in our labours, for the more we ſtand affected to our Duty, the more we ſhall be in earnest with the People, without which the Miniſtry ſeldom ſucceeds; and then when we can diſcern that ſome Good is done, that will again put Life into us; 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, if ſucceſs do not attend (as alas! 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, whilſt we know that (though as to men it may be much Fruitleſs, yet) it ſhall not be in vain in the Lord.

FINIS.

ERATA.

PAge 1. line ult. for Expoſe read Expreſs. p. 4, l. 30. for For, r. From. p. 8. l. 9. after ſtick add but. p. 12. l. 16. after He, add that. l. 18. after ſingular add or. p. 13, l. 7. for When r. which. p. 14. l. 25, for Swavitys, r. Suavitys. l. 32. after Neglect, add is. p. 15. l. 17. for And. r. is.

End of the text · John Bush, The Necessity and Reward of a Willing Mind (1693)