We are come to the third petition, which is fitly subjoined to
the former. In the preface we own our relation to God, 'Our Father.' In the
first petition we express our care of his glory; in the second, our desires of
his kingdom; and now we beg obedience to his will. We may judge of our respect
to his name and kingdom by our obedience to his will, without which we neither
sanctify his name nor submit to his kingdom. The kingdom of God implieth two
things,his government over us, or the privileges which we enjoy thereby-
1. As it is taken for his government over us, so there is a fair connexion
between these two requests. Before, we pray that God would rule us, and now,
for a soft and pliable heart, that we may be ruled by him. Christ is not our
king when we do our own will. These two are distinct; government is one thing,
and obedience to it another: as, Mat. vi. 33, 1 'The kingdom of God,' and 'the
righteousness thereof,' they are distinguished. The kingdom of God we plead for
in the second petition, and here for the righteousness thereof ; that Christ
may not be a titular prince and sovereign, as certainly he is, when we do our
own will. Every sovereign stands upon his own will, and the more absolute,
still the more his will is to be looked upon as a law and rule. Now, God being
so absolute a sovereign, it is but fit his will should be done in the
perfectest manner: 'Thy will be done in earth, as it is in heaven.'
2. If you take the kingdom of God for the privileges of his government,
especially if they be considered in their consummation and final
accomplishment, for that which the scripture calls the kingdom of God, by doing
God's will we enter into his kingdom: see Mat. vii. 21, Not every one that
saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that
doeth the will of my Father which is in heaven.' It is not the blandishment of
a spiritual compliment, but a true and hearty subjection to the will of God,
that availeth in God's kingdom, and is intended by this petitionary clause, '
Thy will be done.'
Here consider-
I. The substance of the petition.
II. The circumstances thereof.
The substance of the petition, 'Thy will be done.' The circumstances are two:
The place where, which indeed intimateth the persons by whom, by men here 'upon
earth.' Then the manner is set down in a comparison, 'Upon earth, as
it is in heaven.' Let me first open these passages, then observe somewhat.
1. The matter about which it is conversant, the will of God.
2. The request about it, Thy will be done.
First, The matter of the request, Thy will. God's name was under
consideration in the first petition, his kingdom in the second, and now his
will. And then here is a note of appropriation, Thy will, in contradistinction
to all others, God's will, it signifieth two things, either his decree
concerning future events, or else that which God hath revealed concerning our
duty-his intended or commanded will. The first is spoken of, Rom. ix. 19, 'Who
hath resisted his will ?' that is, his decree and his purpose and the second,
his revealed pleasure concerning our duty, is spoken of, 1 Thes. iv. 3, 'This
is the will of God, even your sanctification.' The will not of his purpose, but
it is his law, his revealed pleasure. Now it is not meant here of God's decree
or secret will. Why? God's secret will, that is not known, therefore how can it
be done upon earth? To that all are subject,-reprobates, devils. But here this
petition speaks of a will which is to be done in conformity to the good angels.
Again, we may, without sin, will that which God wills not by his secret will,
as the life of a sick parent, which God purposeth to take away. Nay, a man may
fulfil this secret will and yet perish for ever, as Judas, and many which break
his commandments and yet fulfil his decrees, that do that which God had
determined before to be done in his secret purpose; as it is said, Acts iv. 28,
'To do that which his hand and counsel had determined before to be done.'
Therefore his secret will is not here meant, but the will of God revealed.
Therefore let me here distinguish again: The will of God is revealed two ways,
in his word and in his works; the one to be done by us, the other to be
done upon us: the one is Voluntas de nobis, God's will concerning
us; the other, Voluntas in nobis, God's will in us, and to be done by
us; the one maketh way for our active, the other for our passive obedience. Our
active obedience hath respect to his laws and commands, but our passive to his
providence, We show as much obedience in the one as in the other, in patience
as in holiness: for as in holiness we own God as the supreme lawgiver, so in
patience we own him as the supreme Lord, that hath a dominion over all events
and all things which fall out in the world. In the one, we pray Ut nihil Dei
displiceat nobis, that nothing which comes from God may provoke us to
unseemly passion; in the other, we pray Ut nihil nostrum displiceat Deo,
that nothing which comes from us may provoke God by unseemly and undutiful
carriage. We principally pray for the latter here, that we may fulfil his will
revealed in the word, and yet the other cannot be excluded. Take but this
reason, because the saints in scripture express their subjection to God's
providence in words very agreeable to this request, to the form of this
petition; as those believers, when they saw God had determined Paul's journey
to Jerusalem, when he went bound in the Spirit, notwithstanding the dangers of
it, and their loss by his departure, they said, 'The will of the Lord be done,'
Acts xxi. 14. And Christ himself, speaking of his passion, Mat. xxvi. 39, 'Not
as I will, but as thou wilt:' and 'not my will, but thine, be done,' Luke xxii.
42. So that we pray both for the one and the other, though with a plain
difference. Why ? For our active obedience must be even without a conditional
desire that the commands of God should be repealed; we cannot so much as desire
God should disannul his law, and repeal those statutes he hath enacted. Yet we
may desire conditionally, if God see fit, the removal of our affliction, and
that condition of life to which we are determined by his providence: 'The
commandment is not grievous' in itself, 1 John v. 3, yet the affliction in its
own nature is grievous, Heb. xii. 11. We may desire more knowledge of God's
law, yet we may not desire more experience of afiliction; the one is more
absolutely necessary than the other. We are not only to obey actively, but to
love the commandments of God, and to have our hearts carried out in a greater
esteem, and to prefer them before liberty itself ; but I doubt whether we are
so concerning our afflictions, to prefer them before freedom and exemption, and
the welfare of our nature.
Well, then, you see what is meant by the will of God, which is the matter about
which this is conversant.
Then here is the note of appropriation, Thy will, in opposition to our
own will, the will of Satan, the wills of men.
[l.] To our own will, which is the proudest enemy Christ hath on this side
hell, and the cause of all the mischief which doth befall us. The great contest
between us and God is, whose will shall stand, God's will, or ours? In every
sin we slight the will of God, and set up our own. We 'despise the
commandment,' 2 Sam. xii. 9: not grossly and formally; David did not slight the
commandment, and say, 'Tush! it is a foolish law;' but by necessary
interpretation we slight the law of God, and set up our own will. Therefore,
when we pray that God's will may be done, we do in effect renounce our own
will, those 'wills of the flesh and mind,' Eph. ii. 3, which the apostle speaks
of ; so it is in the Greek. The soul is never renewed until the will be
renewed, till the will be broken. And therefore self-denial is made one of the
first principles of Christianity, the denying of our own will. The will is the
leading part of the soul. Though the new creature begins with the mind, yet it
comes not to any perfection, it is not formed until the will be subdued to God,
until grace be seated in the heart. When a man treadeth on a dry hide, one part
or other will be apt to rebound and leap up against him, till he stands in the
middle and centre: so, until grace be seated in the heart, corruption will
recoil. When a bird's wings are broken, it can fly no longer; so when the will
is subdued, then the work of grace begins. The mind is the counsellor, but the
will is the monarch and prince, which sways and rules all in the soul. Again,
the will is more corrupted than the mind; the understanding is much blinded,
but the will is more depraved. The mind hath a little light, and is apt to take
God's part sometimes, by suggesting good motions; but the will doth more abhor
and refuse God than the understanding is ignorant of it. We are convinced often
when not converted. Therefore this is the main thing, that our corrupt wills
may be subdued to God: Let thy will be done, not our own.
[2] Thy will, in opposition to Satan's will. Our lusts are called his lusts:
John viii. 44, 'The lusts of your father the devil ye will do.' They are of his
inspiring, of his cherishing; the grand incubus of hell is the father of those
brats and sinful productions. So, 2 Tim. ii. 26, the Holy Ghost speaks of
carnal men, that they are 'taken captive by Satan at his will and pleasure.'
Wicked men are at Satan's beck, and they do his will. The devil sets such a
lust at work, the man obeys presently: the devil stirs such lusts by his arts
and engines, and observes such a lust will be most prevalent at such a time;
the man is taken by Satan's will. Now, Thy will,etc., we desire the
Lord's grace, that we may not comply with the devil's motions.
[3.] Thy will, in opposition to the wills of men: 1 Pet. iv. 2 'That he no
longer should live to the lusts of men, but to the will of God;' not according
to the wills of men, but according to the will of God. In our natural state we
are apt to be swayed by the lusts and humours of others, according, as the
posture of our interest is determined; and therefore it is a good piece of
self-denial to cease from the lusts of men, from the humours and customs of
those whom we fear and from whom we hope. And until we cease from men, in vain
do we expect to serve God.
Thus for the matter about which this request is conversant, 'Thy will.'
Secondly, Here is the request itself, Be done; what doth this imply,
when we say, 'Let thy will be done'?
[I.] We beg a heart to do it: Deut. v. 29, ' Oh that there were such an heart
in them, that they would fear me, and keep all my commandments always!' It is
not enough to set ourselves to do what God hath commanded; but we must get a
renewed, sanctified heart.
[2.] We beg skill to do it: Ps. cxliii. 10, 'Teach me to do thy will for thou
art my God.' We beg that God would teach us, and lead us forth in the obedience
of his will.
[3.] We beg strength to do it. It is said, Heb. xiii. 21, 'The God of peace,
through the blood of the everlasting covenant, make you perfect in every good
work, to do his will.' We beg strength, that we may do what is pleasing in his
sight. In our will there is a double mischief; it is opposite to and averse
from God: Rom. viii. 7, 'The carnal mind is enmity against God; for it is not
subject to the law of God,nor indeed can it be.' And it is strongly inclined to
other things; and this both by nature and by evil custom. There is an aversion
from God, which is natural, and which is increased by custom; therefore it is
God must give us a heart to do his will, and skill and strength. Thus God he
must draw us off from other things, which is called the 'circumcising of the
heart,' Deut. xxx. 6. He must draw us out and he must draw us on too. As he
pares away the foreskin, the fleshiness which cleaves to our hearts, and
inclineth us to seek our own will, in hunting after pleasures, honours,
profits: so doth the Lord draw us to himself : Cant. i. 4, 'draw me, and we
will run after thee.'
First, The place, wherein also the persons are noted, in earth, that
is, by the men which live upon earth. Why is this mentioned, on earth?
[I.] The earth is a place of our exercise and trial, and now is the time to
show our self-denial and our obedience to God, to deny our own will and do the
will of God : John xvii. 4, ' I have glorified thee upon earth.' This is a work
that must not be suspended until we come to heaven; it will not be thankworthy
then, when there is no interruption, no trouble, no molestation there: but
here, 'I have glorified thee on earth,' where so few mind the work, and where
there are so many distractions and temptations to divert us.
[2.] The earth is the only place where this work is begun, or else it shall
never be done hereafter: instance in anything that is the will of God. Here we
must believe, or there we shall never enjoy: Luke ii. 14, 'Peace upon earth.'
Now God offereth grace, and now it is his will we should come out of our sins,
and accept of Christ to the ends for which he hath appointed him. And here we
must be sanctified, else we shall be filthy for evermore. Corn grows in the
field, but it is laid up in the barn. Now is the time of minding this work,
here upon earth.
[3.] That while we are upon earth, we might long for that happy estate we shall
have in heaven, wherein we might serve God. Therefore Christ in his prayer
would have us think how God is glorified and obeyed there, that we might send
up hearty wishes after that perfect estate, when we shall serve God without
weariness, and without distraction.
[4.] Upon earth, to show that we pray not for those in the other world, but for
those upon earth. We do not pray for the saints departed, they are out of
harm's way, past our prayers, being in their final estate. We pray not for the
dead, but for the living. Thus for the first circumstance in this petition, the
place where.
Secondly, There remains nothing but the last, and that is the manner how this
is to be done: 'As it is in heaven.' Chrysostom observes that this clause may
be referred to all the former petitions: 'Hallowed be thy name upon earth, as
it is in heaven:' ' Thy kingdom come upon earth, as it is in heaven.' But
certainly most proper it is to the matter in hand. But what is the sense ? How
is God obeyed in heaven?
There are in scripture three heavens, the airy heaven, the starry heaven, and
the heaven of heavens. In all these heavens God's will is done. God is obeyed
in the lower heaven, you shall see in Ps. cxlviii. 8, 'fire, hail, snow, and
vapours, stormy winds, fulfilling his word.' Winds and storms, and all those
things which seem to be most tempestuous and unruly, to be the disorders of
nature, they are at God's beck. Then in the starry heaven, ver. 6, 'He hath
made a decree which shall not pass:' they are under a law and statute, and are
not exorbitant and eccentric, do not alter their path ; the sun riseth, sets,
and knows the just point of his compass. But it is chiefly meant of the heaven
of heavens, where angels and blessed spirits are, and they obey God perfectly:
Ps. ciii. 20, 21, 'Bless the Lord, ye his angels, that excel in strength, that
do his commandments, hearkening unto the voice of his word. Bless ye the Lord,
all ye his hosts, ye ministers of his that do his pleasure.' The angels do his
commandments, and are hearkening to the voice of his word, are at God's beck,
to be sent up and down, to ascend and descend as God will have them; so with
respect to this doth Christ say, 'Thy will be done in earth, as it is in
heaven.'
But here, again, why is this added, As it is in heaven ?
1.To sweeten our subjection to God's will. We upon earth are not held to a
harder law and task than they in heaven. The angels, they are not sui
juris, at their own dispose: they have many privileges above man, yet have
no exemption from homage and duty to God. They have an exemption and freedom
from trouble, and sickness, and disease, and the necessities of meat and drink,
and all the molestations and infirmities of the flesh which we lie under, but
are not freed from the will of God, but they obey his commandments, hearkening
to the voice of his word. These courtiers of heaven are servants of God, and
fellows with us in the same obedience; none is too great to obey God. The
angels, which excel in strength, they obey his will, and so must we; nay, they
obey his will with a holy awe and fear, that they may not displease him in the
least; for it is said of Michael the archangel, Jude 9, that 'he durst not
bring against the devil a railing accusation, but said, The Lord rebuke thee.'
He had not boldness to speak one uncomely word, or one unseemly word, to do
anything that was displeasing to God.
2. As to sweeten our obedience, so to show us the reasonableness of this
obedience. We would have the happiness of the angels, and, therefore, certainly
we should come into a fellowship in their duty; it is but equal we should
imitate their holiness. If we would have communion with them in glory, we
should have communion also with them in grace. Mat. xxii. 30, it is said, we
shall be isaggeloi, 'like the angels of God.' We seek after the same
glory and happiness which they have: to stand before the Lord and to behold his
face; that is their happiness. Surely if we would have the reward of angels,
which we upon earth are aspiring and looking after, it is but equal we should
do the work of angels, and write after their copy.
3. Therefore doth Christ use this comparison, that we might not miscarry by a
low example. How apt are we to follow the track, and to take up with an easy
and low rate of obedience: Luke xviii. 11, that put great confidence in that, '
God, I thank thee I am not as other men.' Now because we have few good examples
in the world, and those we have have their spots and defects, and are very
susceptible of evils, and apt to miscarry by them, therefore Christ would carry
us up to look after a heavenly and celestial pattern ; he propoundeth the
angelic perfection as a pattern and example. He that shoots at a star, will
shoot higher than he that aims at a shrub: surely the higher the pattern that
we aim at, the greater will our obedience be. Wicked men they think that
everything is enough in religion, though it be never so little; but the godly
cannot so easily satisfy themselves, they are pressing, and hastening on more
and more.
4. To teach us that, we are not only to look to the quid, but to the
quomodo; not only to what we do, but also in what manner
we yield obedience to God; therefore Christ would not teach us to pray only,
'Thy will be done,' but 'as it is in heaven,' in such a manner. God respects
not only the doing of what he hath required, but also the manner of it, that we
may not only do good, but well; it is the adverb which crowns the action. We
are to consider with what heart we go about it: Prov. xvi. 2, 'The Lord
weigheth the spirits.' That which he putteth into the balance of the sanctuary
is, with what spirit, with what heart, we go about the work; that is it he
weigheth and regardeth. Now that we may look not only to the matter of
obedience, but also to the manner how we do it, therefore doth Christ give us
this pattern.
Objection. But you will say, Our obedience is accompanied with many
defeats and infirmities; therefore, how can we serve God as the angels do in
heaven? How shall we take comfort in our obedience if this be our pattern? I
answer:-
1. Though we cannot do it in the same measure, yet we should do it in the same
manner; though there be not an exact equality, yet there should be some
answerable resemblance. Our obedience should not be wholly different in the
kind and manner of it from theirs which serve God in heaven, though for the
degree and rate we cannot come up to their pattern.
2. Though we do not attain to this perfection in this life, yet we must aim
after it, long for it, and pray for it. Aim after it, not sluggishly content
ourselves with any low degrees of obedience, but aim at the highest. And to
long for it : there is a time coming when we shall be perfect; when we shall be
not only as the angels are, but as Christ is: 'We shall be like him,' 1 John
iii. 2. And we pray for that on earth which is expected in heaven; we pray for
what we do expect from the final and consummate estate, when we shall be as the
angels of God, and perfectly do his will.
I come to the points; they are three:-
1. It concerns them very much that would in prayer own God as a father, and
pretend a respect to his glory and kingdom, to see that his will be done here
upon earth.
2. It is the Lord that giveth to will and to do those things which are pleasing
in his sight.
3. God doth not only look to this, that his will be done, but to the manner how
it is done.
I shall prove it:-
First, By the arguments intimated in the point.
1. As we pray to God, we should see his will be done, upon a double account -as
real and successful. [1.] As we would express a reality and sincerity in prayer
. They mock God that pray they might do his will, yet have no care to do it,
that declaim against their lusts, yet hug them and keep them warm in their
bosoms. We oftener pray from our memories than our consciences, and oftener
from our consciences than our affections. From our memory, as we repeat words
by rote, without sense, or feeling, or consideration of the importance of them.
From our consciences, rather than affections. Austin observes of himself: while
he was under the power of his lusts he would pray against concupiscence, but
his heart would say, At noli modo, timibamenim ne me exaudiret Deus;
'But, Lord, not yet; for I am afraid lest God should hear me.' Conscience tells
us that such things must be done and asked; thus we put a little of our
conscience in prayer, but nothing of affection and serious desire. Many would
be loth God should take them at their words, when they seem to resign up
themselves to his will, and think of parting with their lusts; it is an irksome
to them: as Phaltiel, Michal's husband, 'went after her, going and weeping,' 2
Sam. iii. 16. Now if we would manifest our prayers to be real, we should labour
to perform the same; otherwise we are but like those soldiers which spat upon
Christ and buffeted him, yet cried, 'Hail, King of the Jews;' so it is but a
mockage to say, 'Thy will be done,' yet have no care to do it: Mat. xv. 8,
'This people draweth nigh unto me with their mouth, and honoureth me with their
lips, but their heart is far from me.' There is no reality in the prayer,
whatever be in it, if the heart be not in it. Some men's prayers are but the
fruit of wit and memory; others but the result of their judgments, what is fit
to be done, rather than of their hearts, what they desire to be done and they
are only good so far as they do more solemnly express God's right, not their
inward desires.
[2.] If we would have our prayers successful. Ps lxvi. 18, 'if I regard
iniquity in my heart, the Lord will not hear me' Clearly, if we will not do
God's will, there is no reason he should regard our will. If I regard iniquity
in my heart, there may be sin in the heart; but if I regard it there, God will
not hear me, if I entertain an affection to it. When the wind blows, some cold
air will get into the chamber, though the door he shut never so close; but to
leave the door open for it doth not argue such a care of health as is
requisite. There will be sin in the children of God, but it is not allowed.
Love to any known sin makes our prayers to God to be without success. So Prov.
xx. 9, 'He that turneth away his ear from hearing the law, even his prayer
shall be abomination.' God useth often the law of retaliation, will pay home
sinners in their own coin: we will not hear him, therefore he will not hear us.
The same argument we have to urge to God in prayer, that God hath to urge to us
for duty and obedience. What argument will you use to awaken your confidence
and affection? 'By the blood of Christ we have boldness to come to him,'
Heb.x.19, and Eph.iii.12. This is not only an argument to be urged in
expectation of mercy, but also in the enforcement of duty, when God beseecheth
you by the bowels of Christ to do his will, and to mind his work. If the blood
of Christ cannot prevail with us, to bring us up to the will of God, how can we
expect it should prevail with God to bring us in returns of blessing? When God
speaks we slight him, therefore when we speak God may cast off our prayers.
God speaks more wisely to us than we can to him; we stammer and lisp, and speak
foolishly in our prayers to God. There is far more reason why we should hear
God than God hear us; for there is more equity in his precepts than there is
reason in our prayers, and we are bound to obey God's will more than he is to
grant our request; and therefore if we would not have God turn away his ear
from our prayers, we should not turn away our ears from hearing his law and
counsel: John ix. 31, 'Now we know that God heareth not sinners; but if any man
be a worshipper of God, and doeth his will, him he heareth.' It is a general
maxim, Those which were ready to deprave Christ's actions were possessed of the
truth of this: ' If any man worship him, and do his will, him he heareth,' John
ix. 31. It is not enough to keep up a form of worshipping, but we must be
tender of his will; that is the way to get a gracious answer. Thus as we pray
we are bound.
2. As God's children, so we must do his will:- Mal. i. 6, 'If I be a father,
where is mine honour? and if I be a master, where is my fear ?' Relations to
God are not bare titles and grounds, whereby we may expect favour from God; but
they carry in their bosom obligations to duty on our part. Many will give God
good words and fair titles, but there is no care had of complying with his
will. Nay, your owning that relation will aggravate your sin, and be a witness
against you. You owned me your father, and have not done my will. So Mat. xii.
50, 'Whosoever shall do the will of my Father which is in heaven, the same is
my brother, and sister, and mother.' These may be sure of a comfortable
relation to God, and that God will own them in that claim, when they make it
their business to do his will otherwise you reproach God rather than worship
him. When you do your own will, and call God Father, you lay the devil's brats
at his door ; you pretend to God, and take his name upon you; therefore those
that say, 'Our Father,' must also say, 'Thy will be done.'
3. Those that would have respect to God's glory must do his will. This is the
honour of God, when you are at his command. God gloried in Abraham ; rather
Cyrus than Abraham is there meant, as the context shows: see Isa. xlvi. 11.
Isa. xli. 2, 'The man from the east, whom I have called to my foot.' When you
are at his beck, ready to go step by step with God, as God leads you, you are
ready to follow. It was the honour of the centurion that had his soldiers at
such a command, that 'when he said to one, Go, he went; and to another, Come,
and he came,' Mat. viii. So it is God's honour, when he can bid you do nothing
but you are ready to obey, though with the greatest hazard and loss of all.
4. Our subjection to his kingdom. God stands upon his authority. What is a king
without obedience ? Christ is never received as king but where his will is
obeyed, otherwise we mock him with an empty title. The high priest's servants
said, 'Hail, King of the Jews,' in mockage; thus it is to own him as king, when
we will not yield obedience. Then do we desire that his kingdom may come indeed
and in power, when we resolve to do his will, to love as God will have us, and
hate, fear, and hope as God will: Ps. cxliii. 10, 'Thou art my God; teach me to
do thy will.' If you own God as sovereign, you must be in subjection to his
will. Thus this prayer will yield us arguments, as we own him as a father, as
we profess respect to his glory and kingdom.
Secondly, I shall bring other arguments to persuade this, to make conscience of
God's will.
1. The example of Christ Jesus, who wholly yielded up himself to the will of
God; and wilt thou stand upon thy terms? John v. 30,'I seek not mine own will,
but the will of him that sent me.' Christ did not seek to please his human, his
own natural will, but the will of his Father. This is true religion, to be like
him whom we worship. Now, we are never like Christ until we make doing of God's
will to be the great business of our lives. Wherefore doth he come into the
world? He tells you; to do his Father's will: Luke ii. 49, 'Wist ye not that I
must be about my Father's business ?' This was his sole employment; so it
should be ours, if we have the same mind which Christ had.
2. Consider God's right. We are not at our own dispose, but at the Lord's use.
God hath a right in us, as he created us. The perfection of everything lieth in
fulfilling the Creator's will, for that is the end wherefore they were made.
The creatures 'are all thy servants, and continue this day according to thine
ordinances,' Ps. cxix. 91. We owe our being, and all we have, from him. We see
among men dependence begets observance; a man that lives upon another will be
careful to please him. Thou holdest all by the indulgence and bounty of God,
therefore it should be thy study to do his will. Jesus Christ hath bought thee:
1 Cor. vi. 20, ' Glorify the Lord in your souls and bodies, which are God's.'
That is God's which he hath bought. A servant that was bought, when men were
sold for slaves, he was his master's money ; so his strength, time, service
belonged to his master. We are God's, because he hath bought us, therefore we
cannot live as we will ; for this is the property of a servant, that he cannot
live as he will. Again, as God hath begotten us anew, regenerated us, what is
the aim of his grace? 'That we should no longer live in the flesh, to the lust
of men, but to the will of God,' 1 Pet. iv. 2. It is the aim of grace to cure
the disorders of the will, and to bring us to a stricter bond of duty and
service to God. And indeed if grace hath had its fruit and power upon you, you
will give up yourselves to God. Cant. vii. 10, 'I am my beloved's.' You are
your beloved's, to be used by him as he pleaseth. So that unless you will
retract your vows, you will make conscience of doing the will of God, for he
hath a manifest right in you.
3. Consider our own incapacity. There is great reason why our wills should be
given up to the will of God, because we are not able to manage them ourselves.
By the law of nations, fools and madmen must have a guardian; they have lost
the dominion and power over themselves, they are to be ruled by another, they
are slaves by nature, that must be guided by another:- Tit. iii. 3. We are all
by nature fools, and it is the greatest mischief that can be to be left to our
own wills ; and therefore, when God requireth the resignation of our wills, it
is but as the taking of a sword out of a madman's hand, which will be the cause
of his own mischief and ruin. Nemo loeditur nisi a seipso,-' No man is
hurt by any but himself, though he may be troubled by others.' Now, since we
cannot manage our own will, it is fit we should have a guardian - and who is
more wise than God to govern us? A merchant, though he owns the ship, and hath
stored it with goods, yet because he hath no skill in the art of navigation, he
suffereth the pilot to guide it. Certainly we shall but shipwreck ourselves
unless we give up ourselves to be guided by the Spirit of God according to his
will.
4. The benefit that accrueth to us by doing his will -we shall have his favour
here and his glory hereafter. His favour here, which is that which endeareth us
to God: Acts xiii. 22, 'I have found a man after mine own heart, which shall
fulfil all my will.' These are men after God's own heart, that do his will. And
though we have great infirmities, yet because we are bent to do his will, they
will be passed over; as David had his infirmities, yet because it was in his
heart to do the will of God, therefore this is a man after mine own heart. And
you shall have the glory of God hereafter: 1 John ii. 17, ' The world passeth
away and the lusts thereof : but he that doeth the will of God abideth for
ever.' Those things that our wills carry us to they perish. The inclination of
our heart carrieth us to the world; riches, honours, pleasures; but the will of
God carrieth us to an everlasting estate. 'The world passeth away, and the
lusts thereof.' There will a time come when those things we will, and are so
strongly addicted to and lust for, will be gone - we shall have no relish, no
savour in them, no appetite to them. When men are leaving the world, then they
cry out how the world hath deceived them; but now 'he that doeth the will of
God abideth for ever.' Never any repented of doing the will of God; this will
stick by us to all eternity , and bring us to everlasting happiness.
Use 1. To show how far they are from any sincere respect to God, that
upon the least occasion transgress his will, and break through bonds and
restraints God hath set to them. The heart is never right but when it lieth
under the awe of a command. Many will fear a punishment; but it is said, Prov.
xiii. 1 3, 'He that feareth the commandment:' if the commandment stands in his
way he dares not break through, it is more than a hedge of thorns, or if lions
stood in the way. But on the other side, when men make no bones of a
commandment, when they will 'transgress for a pair of shoes' (as the prophet
saith), when every small temptation is enough to draw them off from God, it
showeth how little sincere respect they have to God.
Use 2. It serves to press us to a more tender regard to the will of God.
To this end consider these motives :-
1. His absolute authority to command: 1 Tim. vi. 15, 'Who is the blessed and
only potentate, the King of kings, and Lord of lords;' his will is enough -I am
the Lord, you shall do thus and thus.
2. Consider the equity of what he hath commanded: Rom. vii. 12, 'The
commandment is holy, and just, and good.' Nothing God commandeth but what is
agreeable to his own nature, and what is suited to our benefit. It is no burden
to live justly, soberly, and holily in communion with God ; it is not a burden,
but a great advantage. The yoke of Christ is a bountiful yoke. Our service and
duty hath its own reward in the very mouth and bosom of it. It is no great
wrong to us to govern our affections, to live soberly, chastely, and in the
exercise of holy services; here is nothing but what raiseth and sublimates the
nature of man. If the commandment of God had been to offer our children in
sacrifice, or any of those barbarities which were practised among the Gentiles,
yet this had been enough, 'I am the Lord;' but when he hath given such holy and
good commands, which makes you live more like men, like reasonable creatures,
you should be tender of the Lord's will.
3. To be given up to our own will is a great judgment. When the Lord hath a
mind to destroy a people, he gives them up to their own will: Ps. lxxxi. 12,
'Israel would none of me; so 1 gave them up unto their own hearts' lust; and
they walked in their own counsels.' It is the greatest judgment which can be
laid upon any creature, that he may have his own will. A man may be given up to
Satan, yet recover: 1 Cor. v. 5, ' Deliver such an one to Satan for the
destruction of the flesh, that the spirit may be saved in the day of the Lord
Jesus.' He may be given up to Satan for his exercise and trial; but when he is
given up to himself, to the sway of his own heart, to be besotted with his own
counsels, and to have his own lusts, what a heavy judgment is this! When Balaam
would not be satisfied, God said to him, 'Go,' Num. xxii. 35. He had his answer
before, again and again, but he would be inquiring still; 'Go,' and that was
his punishment.
4.It is the truest liberty to be subject to the will of God. Then, 'when the
Son of God shall make you free, you shall be free indeed,' John viii. 36. How
doth the Son of God make us free ? Not from duty, but for duty. He that lieth
under the dominion and power of any sin is a very slave. But then are we free
indeed, when we are loosed, not from a due subjection to God, but from the
power of the devil. It is not liberty to be free to do what we please, good or
evil but the more determined we are to good, the more freedom - for that is a
liberty which comes nearest to the liberty of God, who is a most free agent and
yet cannot sin. Such a liberty is in God, Christ, and the angels in heaven:
surely they do not live a slavish life that are ever praising and lauding of
God. It will be the greatest pleasure in the issue to deny our own will and do
the will of God. The more we are enlarged for this, the greater is our
happiness. Then we have the happiness of the spirits of just men. None among
men have greater happiness than glorified saints, yet none have less of their
own will. Why should we account that a bondage which is part of our happiness?
In heaven glorified spirits there are not complaining of any burden, yet they
have no will of their own, but they will and nill as God doth.
5. He that hath a heart bent to do the will of God, he hath the clearest
knowledge of the mind of God: John vii. 17, ' He that will do the will of God,
he shall know of the doctrine, whether it be of God.' It is not the sharpness
of parts that pierceth into a truth, especially into a controverted truth, when
the dust of contention is raised; but he that is most close in walking with
God, it is he that knoweth his mind. A blunt iron, when hot and in the fire,
will pierce deeper into an inch board than a sharper tool that is cold; so a
man that hath pure affections for God, a heart to do the will of God, pierceth
deeper many times into controverted truth, and sees more of the mind of God in
that truth than a man of parts doth. There are many mistakes about the will of
God. Now make conscience of obedience, do not consult with the interest of your
own private passions, and then you shall know the mind of God. It is just with
God to withhold the light from them that consult with their lusts and interests
and carnal humours, for these blind the mind, and only like and dislike things
as they shall relish with their lusts.
6. God will surely punish the violation of his will. This implieth two
things:-
[1.] That God takes notice of it; he observes whether his will be done, yea or
no. The Rechabites were tender of the commandment of their dead father, who
could not take cognizance of their actions; but it was the will of their
father, and they would keep to the will of the dead: Jer. xxxv. 14. But now the
Lord seeth whether his will be kept, yea or no: Prov. xv. 3, ' The eyes of the
Lord are in every place, beholding the evil and the good.' Wherever you are,
God is with you. As the prophet said to Gehazi, 'Went not mine heart with thee
?' 2 Kings v. 26, meaning his prophetical spirit. The Lord's Spirit goeth along
with us wherever we go, he observes what we do. When Jesus Christ was in the
throng, he saith, ' Who is it that toucheth me?' He was sensible virtue passed
out from him when one touched him by faith. So in the throng of creatures we
depend upon God -he knows what virtue goeth out to preserve thee and me in
being. These are fit instances to ingenerate in our minds a sense of God's
omniscience.
[2.] He will severely punish: James iv. 12, 'There is one lawgiver, who is able
to save and to destroy.' There are many lawgivers in the world, that have power
of life and death, but that is only of life temporal; but there is one Lawgiver
that can reward with eternal life, and punish with eternal death. So God truly
and properly hath the power of life and death. Therefore, since he can punish
so severely, we should not stand out against God's will. Many times the doing
God's will is irksome to flesh and blood, but remember hell will be worse. When
we press men to faith, repentance, and new obedience, and tell them this is the
will of God concerning you, that you do believe in Christ, walk holily and
humbly with God, what saith the man? Shall I mope myself, and sit mourning in a
corner, and spend my life in a dark melancholy manner, in going from one duty
to another? This is far better than to sit howling under the wrath of God for
evermore.
For directions.
If you would do the will of God, then-
1. There must be some solemn time of resigning and giving up thy will to him.
Naturally we are averse. Now, whosoever is brought unto God, he comes and lays
down the weapons of his defiance at God's feet. God hath a right to us, and he
will have this right confirmed by our grant and consent: Rom. xii. 1, 'I
beseech you by the mercies of God, that ye present your bodies a living
sacrifice, holy, acceptable unto God.' There cannot be a more acceptable
sacrifice to God than the resignation of our own will to him: See how Paul
comes and layeth down the buckler, when God had him under: Acts ix. 6, 'And he,
trembling and astonished, said, Lord, what wilt thou have me to do?' There will
be a time when you will solemnly give up the keys of your own hearts to God,
and bid him come and enter. Paul, that now did nothing but threaten and breathe
out terror to the children of God, when God had humbled him, then he lies at
God's feet. When you are truly humbled, you will desire God to come and take
possession of your hearts, and resolve to come under his yoke: Mat. xi. 28
'Take my yoke upon you, and you shall find rest for your souls.' Christ will
force it upon none. In the matrimonial contract, consent is not to be forced:
'Take my yoke.'
2. When you give up yourselves to God, it must be without bounds and
reservations: ' That ye may stand perfect and complete in the will of God,'
Col. iv. 42. That was his prayer for them: and, Acts xiii. 22, 'I have found
David, the son of Jesse, a man after my own heart; he shall fulfil all my
will.' We should so perfectly obey, as if we had no will of our own, not
reserving a property in anything, Our thoughts are not our own to dispose, nor
our desires nor delights, but as God will. The least sin reserved is a pledge
of the devil's interest and right in us. And therefore give up all to God,
resign up yourselves wholly to him, as remembering that every motion, every
thought, every affection, is under a rule, and in every action we should say,
Will God have this to be done, yea or no ?
3. There are some special things concerning which God hath more expressly
signified his will and given special charge and these we should make greatest
conscience of, how distasteful soever they be to flesh and blood, or
prejudicial to our own interest. For instance, concerning repentance and
turning from sin, Ezek. xxxiii. 11, you have God's oath that he delights in it:
'As I live, saith the Lord God, 1 have no pleasure in the death of the wicked,
but that the wicked turn from his way, and live.' And God 'would not have any
to perish, but that all should come to repentance,' 2 Pet. iii. 9. This is the
will of God; he hath told you what a great deal of pleasure he takes in
repentance, that you should come and mourn over your sins, and bewail your
stragglings. When a profane Esau knew what his father desired, he takes his bow
to go and kill venison; when we know anything more pleasing to God, we should
do it. And then he takes pleasure also in the work of faith, believing in
Christ: John vi. 29, 'This is the work of God, that ye believe on him whom he
hath sent:' and 1 John iii. 23, 'This is his commandment, that we should
believe on the name of his Son Jesus Christ.' Therefore we should be much in
the work of faith, and in receiving Christ, that we may accomplish the good
pleasure of God in us. It is very pleasing to God we should thus repent,
believe, and return to him. The very first motion, how welcome is it to the
Lord! Ps. xxxii. 5, 'I said, will confess my transgressions unto the Lord; and
thou forgavest the iniquity of my sin.' So Luke xv. 20: the father ran to meet
him when the prodigal thought of returning. So that you should live a
sanctified life: 1 Thes. iv. 3,' This is the will of God, even your
sanctification.' That you should walk holily, God hath expressly declared his
will. Then for duties of relations, God takes a great deal of pleasure in
obedience to magistrates, parents, masters: 1 Pet. ii. 15 'For so is the will
of God, that with well-doing ye may put to silence the ignorance of foolish
men.' Then, that we should observe providences, ever be in a thankful frame: 1
Thes. v. 18, ' In everything give thanks; for this is the will of God, in
Christ Jesus concerning you.' It is a great rebellion and disobedience not to
obey God's solemn charge.
4. We should be willing to obey God, whatever it cost us. The least sin is not
to be committed to avoid the greatest trouble. You would think it were a small
sin for Moses to tarry in Pharaoh's court, where he might be helpful to the
people of God, yet he 'chose rather to suffer affliction with the people of
God, than to enjoy the pleasures of sin for a season,' Heb. xi. 25. 5. For the
greatest good that possibly can come of it, we should not cross God's revealed
will. Many times this is a snare. Men think to be justified by their good
intentions. We must not do evil that good may come thereof: Rom. iii. 8. If one
lie could save the world, we were not to do it, for the least evil is not to be
done contrary to God's will, though the greatest good come of it.
Use 3. Examine how you stand affected to God's will.This is very
needful, because:-
1. There be many mistakes about it.
2. Hereby we may discern whether we are thus entirely affected with the Lord's
will.
Men flatter themselves with a pretence of obedience, and cry, ' Lord, Lord,'
but do not do his will. They give God good words, but do not break out into an
actual contest; as those wretches, Jer. xviii. 12, 'We will every one do the
imagination of his evil heart:' and Jer. xliv. 17, 'We will certainly do
whatsoever thing goeth forth out of our own mouth.' There are many things
wherein we are apt to mistake. As,
[l.] We pretend to do God's will in general, but when it comes to particulars
we stick at it. Usually, when we take up duty by the lump, it doth not
exasperate opposite propensions and inclinations. This is our great fault, we
please and flatter ourselves with notions and abstract conceits. What say you
to this will of God concerning you in particular ? How forward were the
Israelites! Oh, they would do the whole will of God; they run away with the
general notion. Yea, but saith Joshua, chap. xxiv. 19, 'Ye cannot serve the
Lord, for he is an holy God, he is a jealous God; he will not forgive your
transgressions nor your sins.' We will do the will of God in general, but when
it comes to cross our lusts and private inclinations, these make us grudge at
it, and shrink back again.
[2.] Some commend and approve the will of God, and talk of it, but do not
practise it. It is here, 'Thy will be done;' it is not, Let it be talked of
spoken and conferred of by me, but done. And it is not giving good words. You
know the parable of the two sons: One said, 'I will not, and did;' the other,
'I go, sir, and went not,' Mat. xxi. 29, 30. Where Christ prefers the open
sinner before the hypocrite, that is talking of God's will, and seems at a
distance to be like the carbuncle, al of a fire, but touch him, he is key-cold.
When we are approving much of the will of God in our judgments, and commending
of it, and do it not, this is in effect to say, I know what my Father commands
me, but I will do as I list.
[3.] Another deceit about the will of God is this. For the present, while we
are in a good humour, when our lusts lie low, when the heart is warm under the
impulsions of a present conviction or persuasion, men have high thoughts of
doing the will of God. Deut. v. 27, 'Speak thou unto us all that the Lord our
God shall speak unto thee; we will hear it, and do it.' There are several acts
of our wills; there is consent, choice, intention, and prosecution. It is not
enough to consent: these things may be extorted from us by moral persuasion;
but there must be a serious choice, an invincible resolution, such an intention
as is prosecuted with all manner of industry and serious endeavours, whatever
disappointments we meet with from God and men. Then this intention or
invincible resolution is such as will not be broken by difficulties, weakened
by loss of interest, not discouraged by the many disappointments we meet with,
even in our waiting upon God.
[4.]We have many times a seeming awe upon the conscience, and so are urged to
do God's will, yet the heart is averse from God all the while; therefore they
strive to bring God's will and theirs together, to compromise the difference. A
notable instance of this you have in Balaam. He had a message sent to him, and
a great bribe. Now he had a carnal heart, which ran out upon the wages of
unrighteousness, and, therefore, though he knew the people of Israel were
blessed of the Lord, yet first he will go to God: -Num. xxii. 8, 4 'Lodge here
this night, and I will bring you word again, as the Lord shall speak unto me.'
He is very tender, he durst not go with them, unless the Lord say, Go. But God
denies him: ver. 12, 'Thou shalt not go, with them.' What then ? The Lord
refuseth to give him leave. Then Balak sends more honourable messengers, and
propounds rewards again. Then his carnal will is for God: ver. 18, Balaam
answered, 'If Balak would give me his house full of silver and gold, I cannot
go beyond the word of the Lord my God, to do less or more.' Was not this spoken
with an honest mind, think you? This was the dictate of his conscience; not for
a houseful of gold durst he go against God the Lord. Yet you shall find it was
a sore temptation to him, for he goes again to God: ver. 19, 'Tarry here this
night, that I may know what the Lord will say unto me more.' Then saith God,
Go, when he saw his heart was set for the wages of unrighteousness. There was a
reluctancy in his conscience, he durst not go, therefore he would fain bring
the will of God to his will. In many cases we are thus divided between our own
affections and God's will, between our interests and the will of God.
It is a case often falls out, when there is a quarrel between conviction and
corruption. When light is active and strong in conscience, men dare not go
against the apparent will of God, yet their hearts hang another way. We have
one carnal affection or other, and then all our business is to bring God's will
and ours together; and how to disguise and palliate the matter, that with
greatest leave to conscience we may seem to contradict the will of God.
[5.] A fifth deceit about the will of God, and that is, a wish that we were
brought under the power of it, as he that stretched himself upon his bed, and
said, O, that this were to labour! Many men have a velleity, a languid and
incomplete will; they have a wish, but not a volition, not a serious desire ;
and sometimes they may draw it out to a cold prayer that God would make them
better. It is just like a man that should lie down and complain, Oh, that I
were at such a place and never travel. Would I had performed such a task! yet
puts not his hand to the work. Men would, but they will not, set themselves in
good earnest to get the grace they wish for, there is not striving to
accomplish their will. A chapman no doubt would have the wares, it is like he
hath a cold wish, but will not come to the price; I will buy it whatever it
cost me. They have not those active and industrious resolutions, such a strong
and serious bent of heart towards God, but only a few wishes.
[6.] Halving the will of God ; as in many cases many will do part if the will
of God, but not all, they come not fully up to the mind of God. For instance,
they will take notice of some great commandment, but not of the least. We
cannot dispense with ourselves in the least: Mat. v. 19, 'Whosoever shall break
one of the least commandments, and shall teach men so, he shall be called the
least in the kingdom of heaven.' We are apt to say 'It is but a little one, and
my soul shall live.' No sin is little which is committed against a great God.
It argueth more wickedness to break with God for a trifle and a very small
matter, it argueth more corruption ; as a little force will make a heavy body
move downward. Again, in another case, the ceremonialist stands upon some
lesser things; as the Jews, John xviii. 28, 'would not go into the
judgment-hall lest they should be defiled,' yet they could seek the life of the
Lord of glory. They are not brought under the dominion of the Lord's grace,
faith, repentance, holiness, and the weightier things of the law; these are
things they regard not. This is hypocrisy. Like one that comes into a shop to
buy a pennyworth and steals a pound's worth; so they are punctual in lesser
things, that they may make bold with God in greater. Again, some will do the
will of God in public, where they may be observed; but not in private, and when
alone. They make a fair show in the world, but in their families their converse
is more loose and careless Ps. ci. 2, 'I will walk within my house with a
perfect heart.' A man that is truly holy will show it at home and abroad, in
his closet and secret retirements, everywhere he makes conscience of the will
of God. Many times we strain ourselves and put forth our gifts in public; God
will be served with our utmost in secret also; and the will of God is expressed
concerning the inward as well as the outward man, and we must make conscience
of both: Isa. Iv. 7, 'Let the wicked man forsake his way, and the unrighteous
man his thoughts,' etc. Not only make conscience of our way, our outward
course, but of our thoughts as well as our actions, for the thoughts fall under
a law. So some will make conscience of the first-table duties, and neglect the
second; and some of the second, and neglect the first. Some are very punctual
in dealing with men, but neglectful of God: Rom. i. 18, 'The wrath of God is
revealed from heaven, against all ungodliness and unrighteousness of men.' Both
tables are owned from heaven. Some will not wrong their neighbour of a farthing
but stick not to rob God of all that faith, fear, love, trust, worship, that is
due to him. Many that will not defile their bodies with promiscuous copulation,
yet are adulterers and adulteresses to God, their hearts straggling from God,
doting upon the creature to the wrong of God. Many condemn the rebellion of
Absalom, and rise up against their heavenly Father, and are murderers, that
strike at the being of God. They are tender of wronging the reputation of men,
yet dishonour God, and are never troubled. So, on the other side; others fear
and worship, but in their dealings are very unconscionable, they will not swear
an oath, but are very uncharitable, censuring their brethren without pity and
remorse. This is the fashion of the world, to be in with one duty and out with
another.
[7. ] A loathness to know the will of God, to search and inquire into it,
argueth deceit, and that we are loath to come under the power of it. Some men
shrewdly suspect it is true, but are loath to inquire into it: John iii. 20, '
Every one that doeth evil hateth the light, neither cometh to the light, lest
his deeds should be reproved.' They have a shrewd guess about the ways of God,
but will not search to be satisfied: 2 Pet. iii. 5, 'They are willingly
ignorant.' As Tertullian saith of the heathens, they would not search into the
Christian religion, because they had a mind to hate it ; so these are loath to
inquire further into the will of God. There is a great deal of deceit in it; it
shows we are afraid to come too near a suspected truth. Again, now and then
when lusts are under some restraint, men seem to lie much under the will of
God. A horse that is kept low is easily ruled by the rider, but when fed high
he grows headstrong. Many times in a mean condition a man seems to make
conscience of doing the will of God; but when prosperous, he waxeth wanton and
disobedient: Jer. v. 5, ' I will get me to the great men, but these have
altogether broken the yoke and burst the bonds.'
So that there are a great many mistakes about doing the will of God, therefore
you had need search.
Secondly, How shall we know we are rightly affected with the will of God ?
[l.] When God's will is reason enough for what he hath required of us; when a
man is so sensible of God's will that this is instead of all reasons. Obedience
is never right but when it is done upon the mere sight of God's will. This is
enough to a gracious heart, that this is the will of God, 1 Pet. ii. 15, 1
Thes. v. 18, though the duty be never so cross to our own desires and
interests. This is to obey the commandment for the commandment's sake, without
any other reason or inducement. There is, indeed, ratio formalis and
ratio motiva, the formal reasons of obedience and the motives of
obedience. The formal reason of obedience is the sight of God's will, the
motives to obedience are rewards and a dread of punishment. The formal reason
is God's will; and this is pure obedience, to do what God wills because God
wills it.
[2.] When a man is very inquisitive to know what is the will of his heavenly
Father. When he doth not only practise what he knows, but searcheth that he may
know more: Rom. xii. 2, 'That ye may prove what is that good and acceptable and
perfect will of God;' and, Eph. v. 17, 'Be ye not unwise, but understanding
what the will of the Lord is.' When a man is desirous to know the whole will of
God not for curiosity but for practice, that he might do it. When the
understanding hath a confused notion of a thing they will not know it
distinctly, but when men search, and are willing to find out the counsel of God
in all things that they may come up to it, this is a sign the heart is rightly
affected to the will of God.
[3.] Hereby may you know your affection to God's will, by keeping yourselves
from your sins: Ps. xviii. 231 'I was upright before him, and kept myself from
mine iniquity.' There is an iniquity that we may call ours, upon which the will
is most passionately addicted; be it worldliness, sensuality, inordinate desire
of reputation and respect with men. Now, when we are plucking out our right
eye, and cutting off our right hand, Mat. v. 29 - when we are, mortifying and
subduing our lusts, when we can deny ourselves in those things to which the
heart is most wedded, that is a sign of compliance with the will of God.
Therefore we ask it of him, 'Thy will be done, -that is, as I explained it,
we ask of him a heart, skill, and strength to do his holy will.
Here I shall tell you :-
1. What I mean by the point.
2. Give you the proof of it.
1. What I mean by the point:-
I. I mean thus, that in the work of conversion God doth all Ezek. xi. 19, 'I
will give them one heart, and 1 will put a new spirit within you; and 1 will
take the stony heart out of their flesh, and I will give them an heart of
flesh.' The benefit of a tender sanctified heart is God's gift : Ezek. xxxvi.
26, 27, 'A new heart also will I give you, and a new spirit will 1 put within
you : and I will take away the stony heart out of your flesh, and I will give
you an heart of flesh, and I will cause you to walk in my statutes.' Mark, a
new heart that is, another heart, a heart to understand, a heart to love, a
heart to do the will of God, he gives it. He doth not only offer it, or prepare
it, make way for it, but 'I will give you a heart of flesh.'
2. This is that I mean, that after conversion God still concurreth. He doth not
only give the habit of grace, but actual help in the work of obedience. 'He
worketh all our works in us,' Isa. xxvi. 12. His actual help is necessary to
direct, quicken, strengthen, protect, and defend us. To direct us: Ps. lxxiii
24, 'Thou shalt guide me by thy counsel, and bring me to thy glory.' In our way
to heaven, we need not only a rule and path, but a guide. The rule is the law
of God, but the guide is the Spirit of God. To quicken and excite us by
effectual motions: a drowsiness and a deadness is apt to creep upon our hearts,
and we see in the same duty it is a hard matter to keep up the same frame of
spirit, the same vigour of aftection, life, and warmth; and therefore we had
need go to God often, as David: Ps. cxix. 37, 'Quicken thou me in thy way.' It
is God which doth renew the vigour of the life of grace upon all occasions,
when it begins to languish and droop. To corroborate and strengthen what we
have received: Eph. iii. 16, the apostle prays there that he would 'strengthen
with might by his Spirit in the inner man;' and, 1 Pet. v. 10, 'Make you
perfect, stablish, strengthen, settle you.' There are many words heaped up
there to show how God is interested in maintaining and keeping afoot that which
he hath planted in the soul. In protecting and defending them against the
incursions and assaults of the devil, who always lieth in wait to surprise the
soul, to withdraw us from God. The regenerate are not only escaped out of his
clutches, but are advanced and appointed to be Satan's judges, which an envious
and proud spirit cannot endure; therefore he maligns, assaults, and besiegeth
them with temptations daily. Now it is God that defends: John xvii. 11, 'Keep
through thine own name those whom thou hast given me;' by thy name -
that is, by thy power.
3. God must not only help us in the general, and upon weighty occasions, but in
every act, from the beginning of the spiritual life to the end. It is not
enough to say that the first principles and motions are of God, but the flowing
forth of all motions and actions, according to those principles: Phil. ii. 13,
'It is God that worketh in you both to will and to do of his good pleasure.'
God not only gives the desire and purpose, but he gives grace to the good which
we will and purpose to do. These two are distinct; and we may have assistance
in one kind and not in another; willing and doing, I mean, are different. Paul
saith, Rom. vii. 18: 'To will is present with me; but how to perform that which
is good I find not.' To will is more than to think; and to exert, and put forth
our will into action, it is more than both; and in all we need God's help. We
cannot think a good thought, nor conceive a holy purpose, much less perform a
good action, without God, so that every moment we need renewed strength. As
long as the work of grace is powerful and renewed in us, so long we are kept in
a warm and healthful frame; but we grow vain, loose, earthly, carnal again, and
off from God, when this heat and warmth of grace is withdrawn; and therefore
God still concurreth in the whole business of our obedience to him.
II. Having showed what I mean, and how far God is interested in this work, what
need we have to desire we may do his will; let us prove it. And because it is a
weighty point, I shall prove it by parts.
1. As to the first grace, that it is God alone which frames our hearts to the
obedience of his will.
2. That when we are thus framed by grace, after conversion, it is God still
concurs, and must help us to do his will.
First, As to the first grace, I shall prove that it is God alone, by the power
of his own Spirit, which frames our hearts to the obedience of his will. This
will appear by considering:-
(1.) What man is by nature.
(2.)The words by which our cure is expressed, and the way God takes to put us
into a course of obedience.
(3.) What the scripture speaks as to the utter impotency of man, to the framing
of his heart to the obedience of God's will.
(l.) First, This will appear by those notions or emphatical terms by which the
scripture doth set forth man's condition before God works upon him. He is one
that is born in sin.' Ps. li. 5, 'Behold, I was shapen in iniquity, and in sin
did my mother conceive me;' and things natural are not easily altered. And as
he is born in sin, so he is greedy of sin: Job xv. 16, 'He drinketh in iniquity
like water;' it noteth a vehement propension, as greedy to sin as a thirsty man
to drink. Thirst is the most implacable appetite, hunger is far better borne.
It is the constant frame of his heart: Gen. vi. 5, ' Every imagination of the
thoughts of his heart is only evil continually.' 0h, how many aggravating and
increasing circumstances are there named. There is a mint that is always at
work; the mind is coining evil thoughts, and the heart evil desires and carnal
motions; and the memory is the closet and storehouse where they are lodged and
kept. This is the case of man, born in sin, greedy and thirsty of sin, and one
whose thoughts are evil continually.
But may not a man be reclaimed ? Oh no, for he hath a heart of stone: Ezek.
xxxvi. 26, 'I will take away the heart of stone.' Every man that comes to be
converted hath a heart of stone; and what is that ? insensible, inflexible.
Insensible, he hath no feelings of his condition; inflexible, he will not be
moved and wrought upon by the word, and the Spirit, and providence. How many
means are wasted upon him, and to no purpose! And Jer. xvii. 9, 'The heart is
deceitful above all things and desperately wicked : who can know it ?' It
invents all kinds shifts and excuses to elude God, or rather to cheat itself.
When God comes to work upon man, it slides away from under his hand, as if
salvation itself should not save them. Yea, but is not the New Testament more
favourable to man than the Old? Or, is not man grown better now there is so
much of God's grace discovered? I answer, there is a perfect harmony between
the Testaments: there he is styled 'a child of wrath by nature,' Eph. ii. 3;
the elect as well as others were so. There you will find him to be a 'servant
of sin,' Rom. vi. 17. Never such an imperious master as sin is, never such a
willing servant as man is. Sin never leaves commanding, and we love to work,
and therefore are at its beck. There you will find him to be represented as a
man that hath a 'blind understanding,' and a ' hard heart,' and one that is
'averse from the life of God,' Eph. iv. 18. There you will find him to be one
that is an 'enemy to the law of God,' ' enmity' itself, Rom. viii. 7; one that
neither will nor 'can please God.' One that is blind, and knows not what to do:
2 Pet. i. 9, ' He that lacketh these things is blind,' and with such a
blindness as is far worse than bodily. A man that is blind in his bodily eyes,
would think it to be a great happiness to have a fit guide: as in Acts xiii.
11, when Elymas was smitten blind, 'he sought about for somebody to lead him by
the hand.' But he that is spiritually blind, cannot endure to have a guide; or
if one would lead him, and direct him in the right way, he is angry. And as the
scripture represents him as blind, so without strength: Rom. v. 9, 'Dead in
trespasses and sins;' Eph. ii. 5, yea, worse than dead ; a dead man doth no
more hurt, his evil dieth with him; but there is a life of resistance and
rebellion against God that goeth along. I have spoken but little, yet put all
together, and then it shows what a miserable wretched creature man is.
The scripture doth not speak this by chance, it is not an hyperbole used
once or twice, but everywhere, where it speaks of this matter, it sets out man
to be blind, hard, dead, obstinate, and averse from God. Certainly man
contributes little to his own conversion, if the word of God sets him out
everywhere to be such a one; he cannot hunger and thirst after Christ, that
drinks in iniquity like water. Nothing in his nature to carry him to grace, who
is altogether sinful.
If the scripture had only said that man had accustomed himself to sin, and was
not born in sin: if it had said that man is very prone, and not greedy and
thirsty in iniquity: if it had only said that man did often think evil, but not
continually: if the scripture had said that man was somewhat obstinate, but not
a stone, an adamant, and like the nether mill-stone: that he had been
indifferent to God and the world, God and the flesh, and not a professed enemy:
that he had been a captive of sin, and not a servant of sin: that man had been
weak and not dead: only a neuter and not a rebel: then there might have been
something in man; and the work of conversion and reducing to God had not been
so great. But the scripture saith the quite contrary, that man is all this and
much more, therefore this clears it up, that his conversion is not in himself,
but it is God must work this good work upon him, or else he can never be
renewed.
(2.) Secondly, Let us consider the terms how the cure is wrought Certainly to
remedy so great an evil, requireth an omnipotent, an almighty power. Therefore
see how conversion is described in seripture, sometimes by enlightening the
mind: Eph. i. 18, 'The eyes of your understanding being enlightened, that ye
may know what is the hope of his calling,' etc. Man, the best creature on this
side heaven, is stark blind in the things of God. If he should go to see with
the light of nature, how would he grope at noon-day! If he should put on the
spectacles of art he will but be little better. Nay, let him take further the
glass of the word, yet how blind in a spiritual sense. Something there must be
done upon the faculty; the object must not only be revealed, but the eye must
be enlightened. There are thick scales upon his eye, as Paul had in his
blindness, that must be taken off, before he can see into the things of
God.
But is this all, enlightening the eye? No; the scripture describeth this work
of God by opening of the heart: Acts xvi. 14, 'God opened the heart of Lydia,
that she attended unto the things which were spoken of Paul.' God doth not only
knock at the heart-that he doth by his word, and by the external
means-but he openeth the heart; he must open the door before he can come
in, enter, and take possession.
As to the means, God trieth key after key, one providence after another. As
when a man would open a door, he knows not what key will fit the lock, he
trieth key after key; so God trieth one cross, one affliction after another,
one sermon, one message after another; but until he puts his fingers upon the
hole of the lock, we shall not open.
But these words are not emphatical enough, therefore it is expressed by a
regeneration: John iii. 3, 'Except a man he born again, he cannot see the
kingdom of God.' Mark, they must not only be reformed, but must be regenerated
and born again.
Now, because this is an ordinary work which falleth out in the course of
causes, therefore there is a more solemn notion used, it is expressed by a
resurrection: Epli. ii. 5, 'He hath raised you up together with Christ.' Yea,
but that which hath been may be again, therefore it is expressed not only by a
resurrection, but by a creation: Eph. ii. 10, 'We are his workmanship, created
in Christ Jesus unto good works:' 2 Cor. iv. 6, 'He that commandeth the light
to shine out of darkness, hath shined in our hearts.' And we are called new
creatures. And higher than this, it is expressed not only by a creation, but by
a victory and overcoming. It is resembled by beating and binding of the strong
man, and rescuing and taking away his prey from him: Luke xi. 21, 22; 1 John
iv. 4. 'By bringing into captivity every proud thought to the obedience of
Christ,' 2 Cor. x. 5.
These expressions the scripture useth to set out the mystery of grace, the
power of God that worketh in us. What is wanting in one is supplied in
another.
(3.) The third thing I shall produce ; That the scripture doth expressly deny
any power in man to convert himself to God: 1 Cor. ii. 14, 'The natural man
cannot know the things of the Spirit of God, because they are spiritually
discerned;' and as he cannot know, so he cannot obey: Rom. viii. 7, 'The carnal
mind is enmity against God; for it is not subject to the law of God, neither
indeed can be; and they cannot please God:' ver. 8. And they cannot come to
Christ: John vi. 44, 'No man can come to me except the Father draw him.' And
they cannot do anything without Christ, John xv. 15; and they cannot think a
good thought, 2 Cor. iii. 5; and they cannot bring forth good fruit, Mat. vii.
18 ; and they cannot speak a good word, Mat. xii. 34 ; and they cannot believe,
John xii. 39 ; and they cannot do that which is good, Jer. xiii. 23, 'Ye that
are accustomed to do evil, cannot do good.' From whence doth all this
deficiency in them arise ? Partly from nature, partly from custom. Besides the
natural there is a customary and habitual depravation. By nature we are averse
from God, and by custom we are more confirmed in this evil aversation from God.
Man, by lying long in his unregeneracy, hath his averseness from God increased
and strengthened upon him. Naturally we are in love with the world, and have
declined God and the things of God. Consider him in his naturals, he 'cannot
know the things of the Spirit:' 1 Cor. ii. 14. And the carnal mind cannot be
subject to the law of God, being at enmity against him, Rom. viii. 7. There are
other places express this cannot, which derive it from custom; they are become
slaves to their lusts, and their sins have gotten such a hand over them that
they know not how to break them off: Jer. xiii. 23, 'Can the Ethiopian change
his skin, or the leopard his spots ? Then may ye also do good, that are
accustomed to do evil.' And so where it is said: John xii. 39, 'They could not
believe.' Naturally man is unable ; but that place speaks of another degree of
impossibility through contracted obstinacy and judicial obduration. Thus you
see man is wholly impotent as to this work, and it is the Lord alone must do
it.
Object. But here is an objection. If it be so that man hath such an
utter impotency to convert himself to God, how can it stand with the mercy of
God, as the creator of mankind, to require the debt of obedience from him that
is not able to pay? How can it stand with the justice of God to punish him with
eternal death, for the neglect of that which he is not able to do ? and how can
it stand with the wisdom of the supreme lawgiver, to exhort him by promises and
threatenings, who hath no power to do what he is exhorted to do?
I answer:-
1. As to the first; how can it stand with the mercy of God to require the debt
of obedience from him that is not able to pay ? God hath not lost his
right, though man hath lost his power; their impotency doth not
dissolve their obligation. A drunken servant is a servant still. It is against
all reason a master should lose his right by the servant's default. A prodigal
debtor hath nothing to pay, yet he is liable to be sued for the debt without
any injustice. God contracted with us in Adam, and gave us a power which we
lost by his fall; and therefore though our power be gone, yet God may demand
his due to obey and please him; especially since this obedience God required of
Adam, was not only due by covenant and positive law, but by immutable right and
natural justice of man. Men think it harsh to suffer for Adam's fault, to which
they were not conscious and actually consenting.
Yea, but consider, every man will find an Adam in his own heart. The old man is
there, we are still sinning away those relics of natural light in conscience,
and those few moral inclinations which are left. There is a little ability and
strength he hath as a man, and shall not God challenge the debt of obedience
from a proud prodigal debtor, that is weakening and wasting himself more and
more ? We are proud, therefore God may exact it of us. We think we are able to
obey and do his will, when we are weak; we are poor, yet think ourselves rich;
therefore God may admonish us of our duty, demand his right to show our
impotency and beggary, and that we may not pretend we were not called upon for
what we owe. But man is not only a proud debtor, but we are prodigal debtors ;
those relics of conscience and moral and human inclinations, which escaped out
of the ruins of the fall, we lose those things every day, and embezzle them
away by the service of sin. Therefore it standeth fully with the clemency of
God, as creator of mankind, to require the debt of him that wastes that little
stock he hath.
2. As to the other part, how it can stand with the justice of God to punish him
with eternal death, for the neglect of that he cannot do. I answer: Besides
natural impotency, there is voluntary. We must not consider man merely as
impotent to good, but as delighting in evil, as loving it with all his heart.
This cannot indeed is a will not, it is a voluntary impotence. 'You will not
come to me, that ye might have life:' John v. 40. Our impotency lies in our
obstinacy. So man is left without excuse, because we freely refuse the grace
offered, and by continuing in sin we increase our bondage, and draw an
inveterate custom upon ourselves, and so grow every day more obstinate against
God.
3. As to the last, how can it stand with the wisdom of God to exhort him with
promises and threatenings, that hath no power to do that which he is exhorted
to ?
I answer: These exhortations, they carry their own blessing with them to those
to whom God means them for good. As God's creating word carried with it its
power: 'Be there light, and there was light;' and as Christ's word carried
forth his power, it was not in vain to say, 'Lazarus, come forth,' though he
was dead, and could not hear it; there was a mighty power went with the word;
so there is power goes along with the exhortations of the gospel, to work grace
in the hearts of those to whom God intends it as a blessing.
Yea, but if this be for the elect's sake only, and to convey that power to
them, to what use doth it stand to others? If the elect did dwell alone, and
were a distinct community among themselves, the objection were plausible; but
they are hidden among others: therefore reprobates are called obiter by
the by, as others are called according to purpose; and therefore they have the
benefit of the common call and the common offer. The world stands for the
elect's sake, yet others have the benefit of the world and worldly things. So
the word is preached for the elect's sake, yet others have the benefit of an
external call. The sun shines, though blind men see it not. The rain falls upon
rocks and mountains, as well as fruitful valleys; so God may suffer these
exhortations to light upon wicked men. And again, as to them, it is for their
conviction; it is to bridle their corruptions; it is at least a means to
civilise them, and keep them from growing worse: therefore such kind of
doctrines and persuasions restrain their wickedness. Therefore it stands well
enough with the wisdom of the lawgiver to call upon men, and invite them with
promises and threatenings, to repentance.
Therefore now let me show how doth God reduce and frame our hearts to the
obedience of his will. The ways God useth are of two sorts, moral and real.
[I.] God works morally, so as to preserve man's nature, and the principles
thereof; therefore he works by sweet inclination, not with violence. So he
comes with blandishments and comfortable words: Hosea ii. 14, ' I will allure
her, and bring her into the wilderness, and speak comfortably unto her.' So,
Gen. ix. 27, 'The Lord shall persuade Japhet, and he shall dwell in the tents
of Shem.' By fair and kindly words, he draweth on men to the liking of the
gospel. He offereth no violence to our natural principles, but to our
corruptions. God doth not make the will to be no will, but to be a good will;
he restoreth the faculties to their right use and exercise; he layeth forth the
beauty and excellency of his grace, and a glorious estate he sets before our
eyes, and so outbids temptation, and draweth our hearts to himself. And God not
only doth work suitably to our general nature, as we are reasonable creatures,
but suitably to the particular frame of the heart. Some are of a stout and
stubborn temper, and will not be subdued by milder means and motives; therefore
God breaks them with fears and terrors, and with a spirit of conviction and
others, he draws them on by love, and by a gentle application.
That God hath respect to men's particular tempers was figured in those
extraordinary ways of appearance and manifestation; they are fitted according
to the state of men. To Moses, that was a shepherd, and was acquainted with
bushes, God appears in a bush of fire; and to the wise men, that were skilled
in the motions of the heavenly bodies, he appears in a star; and to Peter, that
was a fisherman, he appears to him, and shows his power first in the draught of
fishes. So still these are pledges of this kind of dispensation: that God will
work suitably, not only to our general nature as men, but to our particular
state and temper. Yea, yet further, to set on this moral way of working, there
is fit subordination of the circumstances of providence. God 'takes the wild
asses in their month;' and he hath his season wherein to surprise the hearts of
sinners: Prov. xxv. 11, 'A word fitly spoken is like apples of gold in pictures
of silver.' God comes in in a fit season; as when a soul is humbled by some
sudden accident; as one was converted by seeing a man fall down dead suddenly
by him. God ordereth some providences to work, and awaken the hearts of men; or
else by some great affliction: Hos. ii. 14, 'I will bring her into the
wilderness, and speak comfortably unto her.' God finds many a sinner in the
briars, as Abraham found the lamb. Stubborn humours are then most broken. Metal
in the furnace is capable of any form. God may suit and dispose us so that he
may come in in a fit season to the soul, or in terrors of conscience, when the
heart is scourged with remorse for great sins. All this is God's moral
work.
[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 the 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
[l.] 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. exix. 93, 'I will never forget thy precepts, for
with them thou hast quickened me.' 1 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 receiving, 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 something to drive us to himself, some
necessities upon us; for the throne of grace is for a time of need: Heb. iv.
16.
[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 met by the fall of Adam, and we cannot do as we will. If God
withdraw 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 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 vigor 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.
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.