Thomas Manton · 24 of 60

Thy will be done in earth, as it is in heaven. · Part 4

[2.] There is a real work, which goes along with this persuasion: there is an almighty power; for bare persuasion cannot make the blind to see, the dead to live, or open the heart of man, that is so desperately and obstinately wicked, until he puts his fingers upon the holes of the lock, until he begins to open the heart.

Concerning this real work, observe it is secret, yet thorough and prevailing, so as the effect doth follow, when God will convert. The exact manner of God’s drawing is unknown. Austin calls it an inward, hidden, and unspeakable power, which God putteth forth together with the word. It is marvellous in our eyes; but he that knew how to create souls knows how to work upon them. This power, it is like the influences of the heavens, which so insinuate themselves with the operation of second causes, that they cannot be seen; so there is such a mighty power working in us, though we cannot tell how to express it. We cannot say there is no such power, because we do not know what it is.

And as this power is secret, so when this power is put forth it is prevailing: he works prevailingly, so as the effect must necessarily follow. The grace God gives to men, to convert them, it is not a power to be converted, repent, and believe, if they will; no, but he gives repentance, he gives faith, and works so as the effect shall succeed: he works efficaciously and determinately, so as to oppose all the resistance of the will, and accomplish his work.

That is the first branch.

Secondly, When we are thus framed by grace, after conversion God still concurreth, and must help us to do his will. He doth not only give us the habit of grace, but actual help in the work of obedience: Isa. xxvi. 12, ‘Thou hast wrought all our works in us.’

But why is it that still the Lord worketh in us, both to will and to do, unto the last; and not only begins with us, but still keeps grace in his own hands, so as we shall have our supplies from heaven from day to day?

There are several reasons:—

[1.] Because it endeareth God to a gracious soul. The more visits we have from God, and the more he is mindful of us at every turn, the more is God endeared to us. In such a duty, there we met with comfort and enlargement, because God was there; that is noted and regarded, so that the Lord is rendered the more precious. The experiment we have of God in every duty doth the more make us prize his grace. As David, Ps. cxix. 93, ‘I will never forget thy precepts, for with them thou hast quickened me.’ I shall never forget such a sermon, and such a prayer, because there I met with God. So in affliction, Rom. v. 3, ‘Patience worketh experience;’ or in such a conflict, we had such a support: this endeareth God to the soul. As mutual acts of kindness do maintain a friendship between man and man, so do these renewed acts of love, and of God’s care and kindness over us, maintain a friendship between God and us.

[2.] It engageth us to a constant dependence upon God, and communion with him. It is dependence which maintains the commerce between heaven and earth. Now, if we did keep the stock ourselves, God and we should soon grow strangers. When the prodigal had his portion in his own hands, he goes out of his father’s house: Luke xv. The throne of grace would lie neglected and unfrequented. If we did not stand in need of daily receivings, when would the Lord hear from us? And therefore, to oblige us to a constant dependence, God will keep the grace in his own hands, that ever we may have some thing to drive us to himself, some necessities upon us; for the throne of grace is for a time of need: Heb. iv. 1 6.

[3.] This is that which keeps us humble, and that upon several considerations. All we have, it is by gift; and then what can we be proud of? Not only the habits of grace themselves, but also those actual incitements which are necessary to draw them forth into act. So that of all our excellencies we may say, Alas! it is but borrowed; and if we be proud of them, we are but proud we are more in debt than others: when most enlarged and most assisted, it is from God. We would laugh if a groom should be proud of his master’s horse and his master’s cloak; shall we usurp that honour that is due to God? ‘What hast thou that thou didst not receive?’ 1 Cor. iv. 7. And then we have it from hand to mouth. That which we have received will not bear us out, unless God come in with new influences of grace. We should soon grow proud if God did not direct us, and give out the renewed evidences of his love day after day; and we should not acknowledge our benefactor if God should do all at once: therefore he lesseneth and weakeneth our corruptions by degrees, and by the renewed influences of his grace; and by this means we are made sensible of the mutability of our own nature. God left Hezekiah, ‘to try him, that he might know all that was in his heart.’ 2 Chron. xxxii. 31. God hath so dispensed grace that he will be going and coming as to actual influence; therefore sometimes he will leave us, that he may discover a man to himself. Though we have grace planted in our hearts, and are renewed, yet if God leave us, how weak and foolish are we! We are renewed, but not fully recovered of that maim and bruise we got by the fall of Adam, and we cannot do as we will. If God withdraw his quickening, his strength, secret corruption will break forth, and our indisposition to holy things will soon appear.

[4.] Then it is for the honour of the Lord’s grace. It doth abundantly provide for the glory of grace, that from first to last we are indebted to God; not only for those permanent and fixed habits which constitute the new creature, but for those daily supplies without which the motions of the spirit are at a stand. And this is that which makes the saints still to put the crown upon grace’s head. When the servants gave an account of improving of their talents, saith one of them, Luke xix. 16, ‘Lord, thy pound hath gained ten pounds:’ he doth not say, ‘My industry,’ but, ‘thy pound.’ So Paul, Gal. ii. 20, ‘I live;’ yea, but he interposeth presently, ‘Yet not I, but Christ liveth in me.’ They are ever ascribing all to God, because they see they can do nothing without him. When we come to heaven, it is a question which we shall admire most, grace or glory, the glory of that estate into which we are brought, or else grace, which was the foundation of it. Oh, when we see all that was done and suffered for God, it was from God: ‘Of thine own have we given thee.’ How will the soul admire the riches of his glorious grace! We have not only traded with his money, but by his direction; and when our stock was embezzled he supplied us at every turn. For these ends the Lord still keeps grace in his own hands, that we can do nothing to any purpose unless he be pleased to concur, by the influences and quickenings of his own Spirit.

Use. The use shall only be in these two branches:—

1. In doing any good work, let us do all things in him as well as to him. Let us not only make this our scope, that we may do it to God, but let us make his grace our principle: otherwise, when we go to work for God without God, it will befall us as it did Sampson, that thought to go out and shake himself as in former times, but his locks were cut and his strength gone. Men that have had former experiences, think to find a like vigour of affection, a like raisedness of spirit, a like savouriness of expression; but if they take not God along with them, they find their strength is gone, their affections dead, that all their spirits are dry and sapless, and that they do not go forth with such life and power as formerly. Therefore, whenever you go about a good work, say, as David, ‘I will go forth in the strength of God.’

2. It directs us in ascribing the honour of what we have done. It is dangerous to assume divine honour to ourselves or accept it from others; but we must give the Lord the glory, whose concurrence doth all the work. Remember, we have received all from God, and God must have all the glory and honour; if others should ascribe it to us, we are not to take it. To conceal and receive stolen goods, brings us within the compass of theft, as well as to steal them ourselves. So, when others would ascribe anything to us, still let the Lord have the glory of every work and business.

The third point.

Doct. 3. We are not only to look to this, that his will be done, but to the manner how it is done.

It is not for the honour of his majesty to be put off with anything; we must serve him with all our mind and strength: Mal. i. 14, ‘When ye brought that which was torn, and lame, and sick, should I accept this of your hands? saith the Lord. I am a great king, saith the Lord of hosts, and my name is dreadful among the heathen.’ We are to aim at the highest manner of serving God. There is an ardent desire in the saints to be perfect: ‘If by any means they would attain to the resurrection of the dead,’ Phil. iii. 11; that is, that happy and sinless state they shall enjoy hereafter. The manner is more considerable than the work itself. A man may sin in doing good, but he cannot sin in doing well; therefore the manner is that which is mainly stood upon in scripture. God doth not only look that we pray, but it must be fervent effectual prayer, not a drowsy devotion; not only that we hear, but take heed how we hear; not only that we serve him, but serve him instantly; not only run, but so run. The great thing that is put into the balance of the sanctuary, when God comes to weigh the actions of men, what doth he consider? He weighs the spirits: Prov. xvi. 2, ‘All the ways of man are right in his own eyes; but the Lord weigheth the spirits;’ that is, he considers with what frame of heart, and in what manner, we go about anything we do for him. And therefore this is the main thing we should look after, in what manner we serve him, even as the angels do in heaven; not in an ordinary but perfect manner.

But wherein doth the resemblance hold; how should we be as the angels?

1. In conformity to the angels, we must serve God readily. The angels are represented as ‘with wings,’ Isa. vi. 2: and the angel Gabriel is said to ‘fly swiftly’ upon God’s message; they are hearkening for God’s word, and go on God’s errand. So we should be ready and speedy in our obedience: Ps. cxix. 60, ‘I made haste, and delayed not to keep thy commandments.’ It is not enough to keep God’s commandments, but we must make haste; that is, before the strength of the present impulsion be lost, and those fervours which are upon us be cooled.

2. Willingly and cheerfully, and without murmuring. Angels are ready at God’s beck; they are ministering spirits, even to the meanest saints; God hath sent them abroad for the heirs of salvation; they are as guardians to them, to look after them in all their ways. The devils, what Christ bids them do, do it murmuringly; the unclean spirit would not come out without rending and tearing, Mark ix.; Christ’s presence was a burthen to them, Mat. viii. When we do things with reluctancy, murmuringly, we are more like the devils than the angels. When the devils obey his word, they are forced to it by the absolute power of Christ; yet they do it not with willingness and freeness, as the good angels do. But we are to do it freely: ‘I delight to do thy will, O my God.’ Ps. xl. 8. And, John iv. 34, ‘It is my meat and drink to do the will of him that sent me.’ That was the dish Christ loved.

3. Constantly and unweariedly. Thus do the angels in heaven. The devils they abode not in the truth; but angels, they do it without weariness; they rest not day nor night, but are still lauding, praising, and serving God, and are never weary. God in communion is ever new and fresh to them; the face of their heavenly Father is as lovely as at the first moment; no weariness or satiety creeps upon those good spirits. Thus should we do it without weariness, and then we shall reap if we faint not.

4. Faithfully, not picking and choosing: ‘They hearken to the voice of his word,’ whatever it be, be it to ascend or descend. So we, if it be to go backward for God, though it be against the bent of our hearts. David is said to be ‘a man after God’s heart,’ because he did ‘all God’s will.’ Acts xiii. 22: all which should be a pattern for us, and we should strive to come up to it.