3 3 6 Directionsforgetting dilii keeping fo unacquainted with God, and while ftrangnefs and confcioufnefs of (in doth make us draw back : Be- fides that the Devil will more bufily hinder us here then any where. 3. The Queiiion therefore is not Whether you have an unwillingnefs and backwardnefs to Good for fohave all : Igor yet whether you have any cold unelfredual wifhes ? for fo have the ungodly : But whether your W+llingnefs be not more then your un- witlingnefs ? And in that, t. It mutt not be in every fiugle aft of duty ; for a godly man may be adu- ally moreunwilling to a duty at this particular time, then willing: and thereupon may omit it ; but it mutt be about your. Habitual Willingnefs,manifefted in ordinary actual Willirignefs. 2. You mull not ex- clude anyof those Níotives which God bath given you to make you willing to Duty : He bath Com- manded it ; and his Authority fhould move you : He bath Threatned you ; and therefore Fear fhould move you : Qr elle he would never have Threatned. He hath made Promifes of Reward and therefore the Hope of that fhould move. And therefore you may perceive here what a dangerous miftake ít is to think that we have no Grace except our Wil- lingnefs to Duty be without Gods Motives, from a weer Love to the Duty it fell, or to its effect. Nay, it is a dangerous Antinomian miftake to imagine that it is our duty to be Willing to Good without thefe Motive; of t. od ; f fay, To take it fo much as for our Duty, to exclude Gods Motives, though we fhould nor judge of our Grace by it. For it is but an Accufation of Chritt ( and his Law) whohath or- dained theft. Motives ofPunifh.nent and Reward, to be
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