Part 49

(8.) We are to pray for the advancement of Christ’s kingdom, at his second and glorious coming; when the work of grace shall be brought to its utmost perfection; and all the elect, who shall have lived from the beginning to the end of time, shall be gathered together, and brought into Christ’s kingdom of glory, as they have formerly been into his kingdom of grace, when the highest honours shall be conferred upon them, and they shall reign with him for ever and ever. As the church, under the Old Testament-dispensation, prayed that Christ’s kingdom of grace might come, _viz._ be administered, as it has been, and now is, under the gospel-dispensation, and, as it is expressed, that he would _be like a roe, or like a young hart upon the mountains of Bether_, Cant. ii. 17. or, that the desire of all nations would fill his house with glory: So the New Testament-church is represented as praying, that Christ would _come quickly_, according to his promise, Rev. xxii. 20. and put a final period to every thing that has had a tendency to detract from the glory of his kingdom, or the happiness of his subjects; and, in order hereunto, we must pray, that the elect, who are Christ’s mystical body, may be gathered, and brought in to him; and then we may be sure that he will hasten his coming. And, till this is done, we are to wait patiently, as the _husbandman waiteth for the precious fruit of the earth_, in the desired harvest, James v. 7. and, in the mean time, we are to pray, that he would be pleased to exert his power, and make the dispensations of his providence in the world, conducive to answer these ends, and more particularly, with respect to ourselves; that hereby we may have, not only an habitual, but an actual meetness for the heavenly kingdom; that when our Lord shall come, we may not be like those virgins mentioned in the parable, who _all slumbered and slept_, Matt. xxv. 5. but, upon the first alarm, may go out to meet him with joy and triumph; and, as an evidence hereof, that we may be enabled to walk as _strangers and pilgrims on the earth_, or, as those who _desire a better country, that is, an heavenly_, Heb. xi. 13, 16. and that we may keep up an intercourse with Christ, that we may be ready to entertain him with delight and pleasure, whenever he comes; that when he, who is our Life, our Hope, and Saviour, as well as our King, shall appear, we may appear with him in glory. Thus concerning the administration of Christ’s Kingly government, as the subject-matter of this petition: And, that we may be farther assisted in directing our prayers to God agreeable thereunto, we may consider his children as addressing themselves to him to this purpose: “We adore and magnify thee, O God our Saviour, as the Governor of the world; who dost according to thy will in the armies of heaven, and amongst the inhabitants of the earth. Thy power is irresistible, and thy works wonderful: But it is matter of the highest astonishment, that thou should exercise that gracious government, in which thou condescendest to be called the King of saints. What is man, that thou shouldst thus magnify him, and set thine heart upon him; that they, whom thou mightest have dealt with as traitors, and enemies to thy government, and, as such, have ruled them with a rod of iron, and broken them in pieces, like a potter’s vessel, should be admitted to partake of the privileges which thou art pleased to bestow on thy servants and subjects! Thou hast often invited us, by holding forth thy sceptre of grace, to come and acknowledge thee to be our Lord and Sovereign; but our hearts have been filled with rebellion against thee. We have served divers lusts and pleasures, and been in confederacy with hell and death, yielding ourselves slaves to Satan, thine avowed enemy: But now, we desire to cast ourselves down before thy foot-stool; and, while we stand amazed at thy clemency, we accept of the overture of a pardon which thou hast made in the gospel, with the greatest thankfulness, accounting it our highest privilege, as well as our indispensable duty, to be thy subjects. Write thy law, we beseech thee, in our hearts; bring down every high thought and imagination, which sets itself against thine interest, and make us entirely willing to be thy servants, devoted to thy fear. We also beg, that thou wouldst take to thyself thy great power and reign. Let Satan’s kingdom be destroyed, thy gospel propagated throughout the world. May thine ancient people, the Jews, who now refuse that thou shouldst reign over them, be called and inclined to own thee as their King; and may the dark parts of the earth see thy salvation. Reform thy churches; let them be constantly supplied with those who shall go in and out before them, and shall feed them with knowledge and understanding. May they be purged from those corruptions which are a reproach to thy government; let not the commandments of men be received, instead of thine holy institutions; may thine ordinances be purely dispensed, that thy people may have ground to hope for thy presence therein; and may they be made effectual for the converting of sinners, and establishing thy saints in their holy faith. And let all the dispensations of thy providence in the world, have a tendency to advance thy kingdom of grace, that, as thou hast, in all ages, appeared in the behalf of thy church and people; so it may be preserved and carried through all the difficulties that it meets with, and be secured from the attempts of thine enemies against it, till they who rejoice in thy government here, shall be received into thy heavenly kingdom hereafter.”

Footnote 115:

_See Vol. II Quest. XLV. page 353._

Footnote 116:

_See Vol. II. page 376._

Footnote 117:

_See Vol. II. page 376, &c._

Quest. CXCII.

QUEST. CXCII. _What do we pray for in the third petition?_

ANSW. In the third petition, [which is, _Thy will be done on earth as it is in heaven_] acknowledging that, by nature, we, and all men, are not only utterly unable and unwilling to know and do the will of God, but prone to rebel against his word, to repine and murmur against his providence, and wholly inclined to do the will of the flesh, and of the Devil: We pray, that God would by his Spirit, take away from ourselves and others, all blindness, weakness, indisposedness, and perverseness of heart, and by his grace make us able and willing to know, do, and submit to his will in all things, with the like humility, cheerfulness, faithfulness, diligence, zeal, sincerity, and constancy, as the angels do in heaven.

For the understanding of this petition, we must enquire,

I. What is meant by the will of God, and how it is said to be done by us. We have, under a foregoing answer, considered[118], that this is distinguished into his secret and revealed will, and shewn that as the former of these is the reason of his own actings, and determines the event of things; the latter is what we are more especially concerned about, as it is a rule of duty to us. It is also farther distinguished into his perceptive and providential will; the former of which we are to obey; the latter, to admire, submit to, and be well pleased with: Accordingly, when we pray, _Thy will be done_, we desire, that his laws might be obeyed, and thereby his universal dominion, and right to govern the world, practically acknowledged; and that, by this means, sin might be prevented, and this earth might not become so much like hell as it would be, in this method, which God has taken to direct our actions, and give a check to our corruptions, were wholly disregarded by us. When we consider God as the Creator of man, the next idea we have of him is, that he exercises his dominion and sovereignty in giving laws to him; which he is under a natural obligation to obey; otherwise he disowns himself to be a creature, or a subject, which is the highest affront that can be offered to the divine Majesty, and exposes him to that punishment which is due to those who are found in open rebellion against him: This is what we are to pray against in this petition, in which there is something supposed, namely,[119]

1. That his will must be known by us, otherwise it cannot be obeyed. And this supposes the law to be promulgated; which has been already done; particularly as it was written by God on the heart of man at first, in such legible characters, that our apostacy from him has not wholly erased it. But besides this, there must be an internal impression made on the minds and consciences of men, whereby they may be brought to see the excellency and glory thereof, and their indispensable obligation to yield obedience thereunto.

2. It is farther supposed, that the will of man is naturally averse, and 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.