disinclined, to obey the divine commands, which is the result of our
fall and apostacy from God; and, through the corruption of our nature,
we are prone to say, _Who is lord over us_, Psal. xii. 4. and, _What is
the Almighty, that we should serve him_, Job xxi. 15. This is the source
of all that opposition which the heart of man expresses against the laws
of God, while sinners entertain a fixed resolution to give laws to
themselves; and, on the other hand, are wholly inclined to do the will
of the flesh and of the Devil: This the apostle calls _fulfilling the
desires of the flesh and of the mind_; while at the same time, they
_walk according to the prince of the power of the air, the spirit that
worketh in the children of disobedience_, Eph. ii. 2, 3. This will of
the flesh is agreeable to the dictates of Satan, by whom it is content
to be kept in perpetual bondage; his suggestions are agreeable to the
corruption of nature; whereas, the command of God being contrary to it,
as containing in them the signatures of his holiness, are grievous and
burdensome to fallen man; the law is spiritual, and therefore it cannot
be agreeable to those who are carnal, and, as it were sold under sin.
And this discovers itself,
(1.) In that, sinful man is determined to do, not what is lawful, but
what is pleasing to himself, not considering what he ought to do, as
being accountable to God, the judge of all for his behaviour in this
world; but whether it is agreeable to his own inclinations, and affords
some present delight to his carnal appetite.
(2.) As for Satan, he uses his utmost endeavours to strengthen these
resolutions, and increase the depravity and corruption of our nature;
and, for this end, daily presents objects to our imaginations, that are
agreeable to the desires of the flesh; and these are received with
pleasure and delight, whereby a snare is laid for the ruin of the soul,
so that it becomes more and more alienated from the life of God; and not
only indifferent, as to matters of religion, but utterly averse to them.
This is the reason of all the dishonour that is brought to God in the
world; whereby it appears, that his will is not done therein, as it
ought to be.
Moreover, as the will of man sets itself against the commanding will of
God, so it expresses the same aversion to his providential will; which
is not said indeed, to be done, but it ought to be submitted to, by us.
We are as much inclined to find fault with what God does in the world,
as we are to rebel against his law. This appears in our being
discontented and uneasy with the allotments of providence, especially
when we are under the afflicting hand of God; whereby we are apt to
charge him as dealing hardly with us, because we have not those
opportunities, we desire, to fulfil the lusts of the flesh, or some
check is given to our corrupt appetites or inclinations. How ready are
we to complain of injuries done us, as though God were obliged to give
us whatever we would have, how contrary soever it may be to our real
good and advantage, as well as his own glory! Of this we have many
instances, in the perverse behaviour of the children of Israel in the
wilderness, who were frequently complaining of the hardships they
endured; and, by their murmuring against God, provoked him to send those
terrible judgments which, as they might have foreseen, would be the
consequence thereof. This is the most unreasonable behaviour towards
him, who has a right to do what he will with his own, and directly
contrary to that temper of mind which the gospel suggests; whereby we
are taught, in whatsoever state or condition of life we are, therewith
to be contented. It is, in both these respects, that we are instructed,
in this petition, to pray, that _the will of the Lord_ may _be done_.
Which leads us to consider,
II. The subject-matter of what we are taught to pray for in this
petition, when we say, _Thy will be done_. And,
1. With respect to God’s commanding will, we are to pray, that he would
incline and enable us to yield obedience to it; and accordingly,
(1.) We are to be earnest with him, that he would remove the ignorance
and blindness of our minds, that we may see a beauty and glory in every
thing that he commands; for, next to the Sovereignty of God, which is
the first motive hereunto, the excellency of what he commands is to be
considered as an inducement to obedience. Therefore we are to be
convinced, that his _law is holy, his commandment holy, just, and good_,
Rom. vii. 12. or, that duty and interest are herein inseparably
connected, so that the one can never be secured without the other. This
is the work of the Spirit of God, when he directs and leads us in the
way wherein we ought to walk.
(2.) We are to pray, that God would take away the obstinacy and
perverseness of our wills, that our obedience may be matter of choice,
and performed with delight, otherwise it cannot be pleasing to him; and
accordingly we are to pray,
[1.] That it may be performed with the utmost sincerity, as approving
ourselves not to men, but God, who searcheth the heart; and that it may
proceed from a principle of spiritual life and grace, and be done with a
single eye, to his glory, whose we are, and whom we desire to serve.
[2.] We are to pray, that our obedience may arise from a filial fear of
God, and a love to him, and not barely a dread of punishment, or fear of
his wrath, as the consequence of our rebellion against him; or from a
mercenary frame of spirit, that looks at nothing farther than some
advantages which we expect to receive from him; and that it may also
proceed from a sense of gratitude for the many benefits which we receive
from him, whereby we are, as it were, constrained to do his will.
[3.] This obedience ought to be universal, with respect to the matter
thereof, and constant, with respect to our perseverance therein. We are
not to choose to obey some of the divine commands, and refuse others; or
to perform those duties which are most easy, and reject those that are
difficult; or to obey the will of God, so far as it comports with our
secular interest, and indent with him to be excused in those things that
are inconsistent therewith: but we must leave it to him alone, to
prescribe the matter of duty, and express an entire compliance
therewith, whatsoever it be that he requires. Thus the Psalmist says,
_Then shall I not be ashamed when I have respect unto all thy
commandments_, Psal. cxix. 6.
Moreover, this obedience must be constant, without our growing cold and
indifferent therein, or desisting from it, according as our condition in
the world is altered, as though we had nothing to do with God and
religion, but when we are under some pressing difficulties; for that is
to set our faces heaven-ward for a time, and afterwards to draw back
unto perdition.
(2.) We are to pray that God would enable us to submit to his disposing
will, as being satisfied that all the dispensations of his providence
are right; and accordingly to say, with David, _Here am I, let him do to
me as seemeth good to him_, 2 Sam. xv. 26. This consists,
[1.] In maintaining a quiet, easy, composed frame of spirit, fitted for
the exercise of religious duties, though under trying dispensations of
providence.
[2.] When we justify God, and lay the blame on ourselves, whatever
afflictions we are exercised with. Thus the Psalmist speaks of himself
as deserted, and God as _far from helping him_, he acknowledges the
equity of his dispensations, when he says, _Thou art holy, O thou that
inhabitest the praises of Israel_, Pal. xxii. 1. 3. or, as he elsewhere
expresses himself, _The Lord is upright, he is my rock, and there is no
unrighteousness in him_, Psal. xcii. 15.
[3.] When we are disposed to bless God, at the same time, when he takes
away outward mercies, as well as when he gives them: Thus Job, when he
was stripped of all he had at once, says, _The Lord gave, and the Lord
hath taken away, blessed be the name of the Lord_, Job i. 24. We are now
to consider,
III. The manner in which the will of God is to be done: Accordingly we
are taught to pray, that it may be _done in earth as it is in heaven_;
not that we are to suppose that the best of saints can arrive, while in
this world, to the perfection of the heavenly state; so that it is
possible for them to do the will of God in the same manner, or degree,
as it is done in heaven: Therefore the particle as respects similitude,
rather than equality, and all that we can infer from hence is, that
there is some analogy or resemblance between the obedience of the saints
here, and that of the inhabitants of heaven. This implies in it a
desire,
1. That it may be done with great humility and reverence. Thus the
angels, who have the character of Seraphims, are represented, in that
emblem or vision which the prophet Isaiah saw, of the _Lord sitting on
his throne_, Isa. vi. 1, 2. and the _Seraphims_ attending him, as having
their _faces covered with their wings_, in token of reverence and
humility. And others are described as _casting their crowns before the
throne_, Rev. vi. 10. intimating, that all the glory that is put upon
them, is derived from him that sits on the throne, and that their honour
is not to be regarded or mentioned, when compared with him who is the
fountain thereof.
2. This expression farther implies in it a desire to do the will of God
with all cheerfulness. Some think that this is intended in the vision
which John saw concerning the seven angels, who were employed to inflict
the seven last plagues on the church’s enemies, when they are
represented as doing it with _harps in their hands_, and as singing the
praises of God at the same time, Rev. xv. 1-3.
3. We are said to do the will of God on earth, as it is done by the
angels in heaven, when we do it with faithfulness: Thus when they are
represented as ministering to God’s people, and, as such, having the
charge over them to keep them in all their ways, they are spoken of as
doing this faithfully; as it is said, _They shall bear thee up in their
hands, lest thou dash thy foot against a stone_, Psal. xci. 11, 12.
4. The angels are farther represented as a pattern of diligence in doing
the will of God: Thus it is said of the angel Gabriel, that when the
word of command was given him to carry a message to Daniel, he _fled
swiftly_, being expeditious in fulfilling the work he was employed
about, Dan. ix. 21.
5. They are said to do the will of God, with zeal and fervency; and, for
this reason, some think they are called, in the scripture but now
mentioned, _seraphims_; or, as they are elsewhere styled, _A flaming
fire_, Psal. civ. 4.
6. The angels are said to do the will of God sincerely: Thus the
inhabitants of heaven are represented, as having _no guile found in
their mouths_, and _being without fault before the throne of God_, Prov.
xxii. 2.
7. They are said to do the will of God with constancy: Thus we read of
them as _serving him day and night in his temple_, chap. vii. 15. and
the angels, which are ministering spirits, sent forth to minister unto
the heirs of salvation, are said _always_ to _behold the face of God in
heaven_, Mat. xviii. 10. that is, they never give out, or are weary of
his service: We have herein an excellent example set before us, and are
exhorted to pray, that in our measure we may yield the like obedience to
God, though we fall very short of doing it, as they do who are in a
perfect state. We are therefore herein taught to lift up our hearts to
God, in a way of adoration, confession, and supplication, _q. d._ “We
acknowledge, O Lord, that thou hast a right to the obedience of all
creatures, and hast been pleased to give them thy law as the rule
thereof. It is our glory, as well as our happiness, to be thy servants;
for thy law is holy, thy commandment holy, just and good: But we
acknowledge and confess before thee, that we have rebelled against thee,
and have refused to yield obedience to thy commands: And when we behold
the universal corruption of human nature, we blush and are ashamed to
think how little glory is brought to thy name, by the service and
obedience of thy creatures here below. In heaven thy will is done
perfectly, by those who serve thee with the greatest delight and
pleasure; but on earth thou hast but little glory; it is an instance of
condescending goodness that thou hast not, long since, abandoned and
forsook it, and thereby rendered it like hell: But, we beseech thee,
take to thyself thy great power, and reign in the hearts of men; subdue
their wills thyself, that they may cheerfully and constantly obey thy
commanding will, and submit to thy providential will, as being satisfied
that all thy dispensations are right, and shall tend to thy glory, and
the welfare of all that fear thy name.”
Footnote 118:
_See Vol. I. Quest. xii. p. 471._
Footnote 119:
It has been said, that there cannot be any reason or motive to pray,
or make any petition, to an _unchangeable God_, whose design cannot be
altered, and who has fixed all events, without a possibility of any
change.
Before any attempt is made to remove this objection, and supposed
difficulty, it must be observed, that it equally lies against the
_foreknowledge of God_. For if God certainly foreknows every thing
that will take place, then every event is fixed and certain, otherwise
it could not be foreknown. “Known unto God are all his works from the
beginning of the world.” He has determined, and passed an unchangeable
decree, with respect to all that he will do to eternity. Upon the plan
of the objection under consideration, it may be asked, What reason or
motive can any one have to ask God to do any thing for him, or any one
else, since he infallibly knows from the beginning what he will do,
and therefore it is unalterably fixed? Therefore if it be reasonable
to pray to an _omniscient_ God, it is equally reasonable to pray to an
_unchangeable_ God. For the former necessarily implies the latter. But
in order to show that the objection is without foundation, the
following things must be observed.
1. If God were not omniscient and unchangeable, and had not
foreordained whatsoever comes to pass, he would not be the proper
object of worship, and there would be no foundation, reason, or
encouragement to make any petition to him.
This, it is presumed, will be evident to any one who will well
consider the following observations.
_First._ If there were no unchangeable, omniscient Being, there would
be no God, no proper object of worship. A being who is capable of
change, is necessarily imperfect, and may change from bad to worse,
and even cease to exist, and therefore could not be trusted. If we
could know that such a being has existed, and that he was once wise,
and good, and powerful, we could have no evidence that he would
continue to be wise or good, or that he is so now, or that he is now
disposed to pay any regard to our petitions, or is either willing or
able to grant them; or even that he has any existence. What reason of
encouragement then can there be to pray to a changeable being? Surely
none at all. Therefore, if there be no reason to pray to an
_unchangeable God_, there can be no reason to pray at all.
_Secondly._ If God be infinitely wise, and good, and omnipotent,
supreme and independent; then he certainly is unchangeable, and has
foreordained whatsoever comes to pass. This has been proved above, or
rather is self-evident. But if he be not infinitely wise and good, &c.
then he cannot be trusted; he cannot be the object of that trust and
confidence which is implied, and even expressed, in praying to him.
_Thirdly._ The truly pious, benevolent, devout man would not desire,
or even _dare_, to pray to God for any thing, if he were changeable,
and disposed to alter his purpose and plan, in order to grant his
petitions. Therefore he never does pray to any but an _unchangeable
God_, whose counsel stands forever, and the thoughts of his heart to
all generations. He is sensible that he is a very imperfect creature;
that his heart, his will, is awfully depraved and sinful; that he
knows not what is wisest and best to be done in any one instance; what
is best for him, for mankind in general, for the world, or for the
universe; what is most for the glory of God, and the greatest general
good; and that it would be infinitely undesirable and dreadful to have
his own will regarded so as to govern in determining what shall be
done for him or any other being, or what shall take place. If it could
be left to him to determine in the least instance, he would not dare
to do it, but would refer it back to God, and say, “Not _my will_, but
_thine_ be done.” But he could not do this, unless he were _certain_
that the will of God was unchangeably wise and good, and that he had
decreed to do what was most for his own glory, and the greatest good
of the whole; at the same time infallibly knowing what must take
place, in every instance, in order to answer this end; and
consequently must have fixed upon the most wise and best plan,
foreordaining whatsoever comes to pass. Therefore, whatever be his
petitions for himself, or for others, he offers them to God, and asks,
_on this condition_, always either expressed or implied, _If it be
agreeable to thy will_: for _otherwise_ he would not have his
petitions granted, if it were possible. And he who asks any thing of
God, without making this condition, but sets up his own will, and
desires to have it gratified, whether it be for the glory of God, and
the greatest good of his kingdom, or not; and would, were it in his
power, compel his Maker to grant his petition, and bow the will of God
to his own will; he who prays to God with such a disposition, is an
impious enemy to God, exercises no true devotion, and cannot be heard;
and it is desireable to all the friends of God that he should be
rejected. Resignation to the will of God always supposes his will is
unchangeably fixed and established, which it could not be, unless he
has foreordained whatsoever comes to pass.
Thus it appears that if God were changeable, and had not foreordained
whatsoever comes to pass, there would be no foundation for religious
worship, or reason for praying to him; or that there can be no reason
or encouragement for prayer and petition to any but an _unchangeable_
God.—I proceed to observe,
2. There is good reason, and all desirable and possible encouragement,
to pray to an unchangeable God, who has from eternity determined what
he will do, in every instance, and has foreordained whatsoever comes
to pass.
This will doubtless be evident, to him who will duly, consider the
following particulars.
_First._ Prayer is as proper, important, and necessary, in order to
obtain favour from an unchangeable God, as it could be were he
changeable, and had not foreordained any thing.
Means are as necessary in order to obtain the end, as if nothing were
fixed and certain. Though it was decreed that Paul and all the men in
the ship should get safe to land, when they were in a storm at sea;
yet this must be accomplished by means, and unless the sailors had
assisted in managing the ship, this event could not take place, and
they could not be saved. Prayer is a means of obtaining what God had
determined to grant; for he has determined to give it in answer to
prayer, and no other way. “Ask, and ye shall receive,” says our
Saviour. When God had promised to do many and great things for Israel,
he adds, “Thus saith the Lord God, I will yet for this be inquired of
by the house of Israel, to do it for them:” [_Ezek._ xxxvi. 37.] The
granting the favours, which God had determined to bestow, was as much
suspended on their asking for them, as if there had been nothing
determined and fixed about it. There is as much regard had to prayer
in granting favours, and the prayer is heard, and God gives them, as
really and as much in answer to it, as if there were nothing
determined and foreordained respecting them: for the decree includes
and fixes the means, as much as the end; the method and way by which
events are to take place, as much as those events themselves. The one
depends on the other, as much as if there were no decree, and nothing
fixed; yea, much more: for the decree _fixes_ the dependence and
connexion between the means and the end: whereas if there were no
decree, and nothing fixed, there would be no established connexion,
but all would be uncertain, and there would be no reason or
encouragement to use means, or do any thing to obtain an end.
Surely, then, there is as much reason and encouragement to pray to an
unchangeable God, and this is as important and necessary, as if there
were nothing fixed by the divine decrees, and much more: yea, the
unchangeable purposes of God are the necessary and only proper ground
and reason of prayer.
_Secondly._ Though prayer is not designed to make any change in God,
or alter his purpose, which is impossible; yet it is suited and
designed to have an effect on the petitioner, and prepare him to
receive that for which he prays. And this is a good reason why he
should pray. It tends to make the petitioner to feel more and more
sensibly his wants, and those of others for whom he prays, and the
miserable state in which he and they are: for in prayer these are
called up to view, and dwelt upon: and prayer tends to give a sense of
the worth and importance of the favours asked. It is also suited to
make persons feel, more and more, their own helplessness, and entire
dependence on God for the favours for which they petition, of which
their praying is an acknowledgment: and therefore tends to enhance
them in the eyes of the petitioner, when given in answer to prayer,
and make him more sensible of the free, sovereign goodness of God in
granting them.[120] In sum, this is suited to keep the existence and
character of God in view, and impress a sense of religious truths in
general on the mind, and to form the mind to universal obedience, and
a conscientious watchfulness and circumspection, in all religious
exercises.
_Thirdly._ It is reasonable, and highly proper and important, and for
the honour of God, that the friends of God should express and
acknowledge their entire dependence on him, and trust in him, for all
they want for themselves and others, and their belief in the power,
wisdom and goodness of God; and all this is acknowledged, expressly or
implicity, in prayer to God. It is also reasonable and proper that
they should express their _desire_ of those things which are needed by
themselves or others, and which God alone can give or accomplish: and
such desires are expressed in the best way and manner by petitioning
for them. And in asking for blessings on others, and praying for their
enemies, they express their benevolence, which is an advantage to
themselves, and pleasing to God, even though their petitions should
have no influence in procuring the favours which they ask. And in
praying that God would honour himself, and advance his own kingdom,
and accomplish all the great and glorious things which he has promised
to do for his own honour, and the good of his people, they do not
express any doubts of his fulfilling his promises, but are certain he
will grant their petitions; but they hereby express their acquiescence
in these things, and their earnest desire that they may be
accomplished; and also profess and express their love to God, and
friendship to his people and kingdom; and do that which the feelings
of a pious, benevolent heart will naturally, and even necessarily,
prompt them to do.