The Lord's Prayer 4. The Third Petition in the Lord's Prayer

      'Thy will be done in earth, as it is in heaven.' Matt 6: 10.

      We come next to the third petition, Thy will be done in earth, as it is in heaven.

      This petition consists of two parts: the matter, Doing God's will;' and the manner, As it is in heaven.'

      What is meant by the will of God?

      There is a twofold will. (1) Voluntas decreti, God's secret will, or the will of his decree'. We pray not that God's secret will may be done by us. This secret will cannot be known, it is locked up in God's own breast, and neither man nor angel has a key to open it. (2) Voluntas revelata, God's revealed will.' This will is written in the book of Scripture, which is a declaration of God's will, and discovers what he would have us do in order to our salvation.

      What do we pray for in these words, Thy will be done?'

      We pray for two things; 1: For active obedience; that we may do God's will actively in what he commands. 2. For passive obedience; that we may submit to God's will patiently in what he inflicts.

      We pray that we may do God's will actively, subscribe to all his commands, believe in Jesus, which is the cardinal grace, and lead holy lives. So Augustine, upon this petition, Nobis a Deo precamur obedientiam; we pray that we may actively obey God's will. This is the sum of all religion, the two tables epitomised, the doing God's will. Thy will be done.' We must know his will before we can do it; knowledge is the eye which must direct the foot of obedience. At Athens there was an altar set up, To the unknown God.' Acts 17: 23. It is as bad to offer the blind to God as the dead. Knowledge is the pillar of fire to give light to practice; but though knowledge is requisite, yet the knowledge of God's will is not enough without doing it. If one had a system of divinity in his head; if he had all knowledge,' yet, if obedience were wanting, his knowledge were lame, and would not carry him to heaven. 1 Cor 13: 2. Knowing God's will may make a man admired, but it is doing it that makes him blessed. Knowing God's will without doing it, will not crown us with happiness.

      [1] The bare knowledge of God's will is inefficacious, it does not better the heart. Knowledge alone is like a winter-sun, which has no heat or influence; it does not warm the affections, or purify the conscience. Judas was a great luminary, he knew God's will, but he was a traitor.

      [2] Knowing without doing God's will, will make the case worse. It will heat hell the hotter. That servant which knew his Lord's will,' and did it not, 'shall be beaten with many stripes.' Luke 12: 47. Many a man's knowledge is a torch to light him to hell. Thou who hast knowledge of God's will but does not do it, wherein does thou excel a hypocrite? Nay, wherein does thou excel the devil, who transforms himself into an angel of light? It is improper to call such Christians, who are knowers of God's will but not doers of it. It is improper to call him a tradesman who never wrought in his trade; so to call him a Christian, who never wrought in the trade of religion. Let us not rest in knowing God's will. Let it not be said of us, as Plutarch speaks of the Grecians, They knew what was just, but did it not.' Let us set upon the doing God's will. Thy will be done.'

      Why is the doing God's will requisite?

      (1) Out of equity. God may justly claim a right to our obedience. He is our founder, and we have our being from him; and it is but just that we should do his will at whose word we were created. God is our benefactor. It is but just that, if he gives us our allowance, we should give him our allegiance.

      (2) The great design of God in the word is to make us doers of his will. [1] All God's royal edicts and precepts are to bring us to be doers of his will. What needed God to have been at the pains to give us the copy of his law, and write it out with his own finger but for this end? The word of God is not only a rule of knowledge, but of duty. This day the Lord thy God has commanded thee to do these statutes; thou shalt therefore keep and do them. ' Deut 26: 16. If you tell your children what is your mind, it is not only that they may know your will, but do it. God gives us his word, as a master gives his scholar a copy, to write after it; he gives it as his will and testament, that we should be the executors to see it performed. [2] The end of all God's promises is to draw us to do his will. The promises are loadstones to obedience. A blessing if ye obey;' as a father gives his son money to bribe him to obedience. Deut 11: 27. If thou shalt hearken unto the voice of the Lord thy God, to do all his commandments, the Lord thy God will set thee on high above all the nations of the earth; blessed shalt thou be in the city and in the field.' Deut 28: 1, 3. The promises are a royal charter settled upon obedience. [3] The minatory part of the word, the threatening of God, stand as the angel with a flaming sword to deter us from sin, and make us doers of God's will. A curse if ye will not obey.' Deut 11: 28. God shall wound the hairy scalp of such an one as goes on still in his trespasses.' Psa 68: 21. These threatening often take hold of men in this life; they are made examples, and hung up in chains to scare others from disobedience. [4] All God's providence are to make us doers of his will. As he makes use of all the seasons of the year for harvest, so all his various providence are to bring on the harvest of obedience. [5] Afflictions are said to be sent us to make us do God's will. When he [Manasseh] was in affliction, he besought the Lord, and humbled himself greatly.' 2 Chron 33: 12. The rod has this voice, Be doers of God's will.' Affliction is called a furnace. The furnace melts the metal, and then it is cast into a new mould. God's furnace is to melt us and mould us into obedience. [6] God's mercies are to make us do his will. I beseech you by the mercies of God, that ye present your bodies a living sacrifice.' Rom 12: 1. Body is by synecdoche put for the whole man; if the soul should not be presented to God as well as the body, it could not be a reasonable service; therefore the apostle says, I beseech you by the mercies of God, that ye present your bodies a living sacrifice.' Mercies are the strongest obligations to duty. I drew them with cords of a man;' that is, with golden cords of my mercy. Hos 11: 4. In a word, all that is written in the law or gospel tends to this, that we should be doers of God's will. Thy will be done.'

      (3) By doing the will of God, we evidence sincerity. As Christ said in another sense, The works that I do, bear witness of me.' John 10: 25. It is not all our golden words, if we could speak like angels, but our works, our doing of God's will which bears witness of our sincerity. We judge not the health of a man's body by his high colour, but by the pulse of the arm, where the blood chiefly stirs; so a Christian's soundness is not to be judged by his profession; but the estimate of a Christian is to be taken by his obediential acting, his doing the will of God. This is the best certificate and testimonial to show for heaven.

      (4) Doing God's will propagates the gospel. It is the diamond that sparkles in religion. Others cannot see what faith is in the heart, but when they see we do God's will on earth, it makes them have a venerable opinion of religion, and become proselytes to it. Julian, in one of his epistles, writing to Arsatius, says, that the Christian religion did much flourish, by the sanctity and obedience of them that professed it.'

      (5) By doing God's will, we show our love to Christ. He that has my commandments, and keepeth them, he it is that loveth me.' John 14: 21. What greater love to Christ than to do his will, though it cross our own? Every one would be thought to love Christ; but, how shall it be known but by this? -- Do you do his will on earth? Neque principem veneramur, si odio ejus leges habemus [We do not honour the ruler if we hate his laws]. Isidore. It is a vain thing for a man to say he loves Christ's person, when he slights his commands. Not to do God's will on earth is a great evil.

      It is sinful. We go against our prayers; we pray, fiat voluntas tua, thy will be done, and yet we do not obey his will; we confute our own prayer. We go against our vow in baptism; we have vowed to fight under the Lord's banner, to obey his sceptre, and this vow we have often renewed in the Lord's supper; if we do not God's will on earth, we are forsworn, and God will indict us for perjury.

      Not to do God's will on earth is foolish; because there is no standing out against God. If we do not obey him, we cannot resist him. Are we stronger than he?' 1 Cor 10: 22. Hast thou an arm like God?' Job 40: 9. Canst thou measure arms with him? To oppose God, is as if a child should fight with an archangel; as if a heap of briers should put themselves into a battalion against the flame. Not to do God's will is foolish; because, if we do it not, we do the devil's will. Is it not folly to gratify an enemy -- to do his will who seeks our ruin?

      But are any so wicked as to do the devil's will?

      Yes! Ye are of your father the devil, and the lusts of your father ye will do.' John 8: 44. When a man tells a lie, does he not do the devil's will? Ananias, why has Satan filled thine heart to lie to the Holy Ghost?' Acts 5: 3.

      Not to do God's will is dangerous. It brings a spiritual Praemunire. If God's will be not done by us, he will have his will upon us; if we obey not his will in commanding, we shall obey it in perishing. The Lord Jesus shall be revealed with his mighty angels, in flaming fire, taking vengeance on them that obey not the gospel.' 2 Thess 1: 7, 8. Either we must do his will, or suffer it.

      (6) To do God's will is for our benefit. It promotes our own self-interest. As if a king commands a subject to dig in a mine of gold, and gives him all the gold he had digged. God bids us do his will, and that is for our good. And now, Israeli what does the Lord thy God require of thee, but to fear the Lord thy God, to keep the commandments of the Lord, which I command thee this day for thy good?' Deut 10: 13. It is God's will that we should repent, and this is for our good; for repentance ushers in remission. Repent, that your sins may be blotted out.' Acts 3: 19. It is God's will that we should believe; and why is it, but that we should be crowned with salvation? He that believeth, shall be saved.' Mark 16: 16. What God wills, is not so much our duty, as our privilege; he bids us obey his voice, and it is greatly for our good. Obey my voice, and I will be your God.' Jer 7: 23. I will not only give you my angels to be your guard, but myself to be your portion; my spirit shall be yours to sanctify you; my love shall be yours to comfort you; my mercy shall be yours to save you; I will be your God.'

      (7) To do God's will is our honour. A person thinks it an honour to have a king speak to him to do a thing. The angels count it their highest honour in heaven to do God's will. Servire Deo regnare est, to serve God is to reign. Non onerant nos, sed ornant [They do not burden us but adorn us]. Salvian. How cheerfully did the rowers row the barge that carried Caesar! To be employed in this barge was an honour: to be employed in doing God's will is insigne honoris, the highest ensign of honour that a mortal creature is capable of. Christ's precepts do not burden us, but adorn us.

      (8) To do God's will on earth makes us like Christ, and akin to him. It makes us like Christ. Is it not our prayer that we may be like Christ Jesus Christ did his Father's will. I came down from heaven, not to do mine own will, but the will of him that sent me.' John 6: 38. As God the Father and Christ have but one essence, so but one will. Christ's will was melted into his Father's. My meat is to do the will of him that sent me.' John 4: 34. By doing God's will on earth, we resemble Christ, nay, we are akin to him and are of the blood royal of heaven. Alexander called himself cousin to the gods; but what honour is it to be akin to Christ! Whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.' Matt 12: 50. Did king Solomon rise off his throne to meet his mother and set her on a throne by him? 1 Kings 2: 19. Such honour will Christ bestow on such as are doers of God's will; he will salute them as his kindred, and set them on a glorious throne in the amphitheatre of heaven.

      (9) Doing God's will on earth brings peace in life and death. [1] In life. In keeping them [thy precepts] there is great reward,' not only after keeping them, but in keeping them. Psa 19: 11. When we walk closely with God in obedience, there is a secret joy let into the soul and how swiftly and cheerfully do the wheels of the soul move when they are oiled with the oil of gladness! [2] Peace in death. When Hezekiah thought he was about to die, what gave him comfort? That he had done the will of God. Remember O Lord, I beseech thee, how I have walked before thee in truth, and have done that which is good in thy sight.' Isa 38: 3. It was Augustus's wish that he might have an easy death, without much pain. If anything make our pillow easy at death, it will be that we have endeavoured to do God's will on earth. Did you ever hear any cry out on their death-bed, that they have done God's will too much? No! Has it not been, that they have done his will no more, that they came so short in their obedience? Doing God's will, will be both your comfort and your crown.

      (10) If we are not doers of God's will, we shall be looked upon as condemners of his will. Let God say what he will, yet men will go on in sin, which is to condemn God. Wherefore does the wicked condemn God?' Psa 10: 13. To condemn God is worse than to rebel. The tribes of Israel rebelled against Rehoboam, because he made their yoke heavier. 1 Kings 12: 16. But to condemn God is worse: it is to slight him; it is to put a scorn upon him, and affront him to his face; and an affront will make him draw his sword.

      In what manner are we to do God 's will, that we may find acceptance?

      The manner of doing God's will is the chief thing. The schoolmen say well, Modus rei cadit sub precepto, the manner of a thing is as well required as the thing itself.' If a man build a house, and the owner likes it not, and it be not according to his mind, he thinks all his charges lost; so if we do not God's will in the right manner, it is not accepted. We must not only do what he appoints, but as he appoints. Here lies the very life-blood of religion. It is a great question, therefore, In what manner are we to do God's will that we may find acceptance?'

      (I) We do God's will acceptably when we do duties spiritually. We worship God in the spirit.' Phil 3: 3. To serve God spiritually, is to do duties ab interno principio, from an inward principle. The Pharisees were very exact about the external part of God's worship. How zealous were they in the outward observation of the Sabbath, even charging Christ with the breach of it! But all this was outward obedience only: there was nothing of spirituality in it. We do God's will acceptably when we serve him from a renewed principle of grace. A crab tree may bear as well as a good apple tree, but it is not so good fruit as the other, because it does not come from so sweet a root; so an unregenerate person may do as much external obedience as a child of God: he may pray as much, hear as much, but his obedience is harsh and sour, because it does not come from the sweet and pleasant root of grace. The inward principle of obedience is faith; therefore it is called the obedience of faith.' Rom 16: 26. But why must this silver thread of faith run through the whole work of obedience? Because faith looks at Christ in every duty, it touches the hem of his garment; and through Christ, both the person and the offering are accepted. Eph 1: 6.

      (2) We do God's will acceptably when we prefer his will before all others. If God wills one thing, and man wills the contrary, we are not to obey man's will, but God's. Whether it be right to hearken unto you more than unto God, judge ye.' Acts 4: 19. God says, Thou shalt not make a graven image.' King Nebuchadnezzar set up a golden image to be worshipped; but the three children, or rather champions, resolved God's will should prevail, and they would obey him, though with the loss of their lives. Be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.' Dan 3: 18.

      (3) We do God's will acceptably when we do it as it is done in heaven, that is, as the angels do it. To do God's will as the angels similitudinem notat, non aequalitatem [marks our likeness to them, not our equality with them]. Brugensis. It denotes this much, that we are to resemble them, and make them our pattern. Though we cannot equal the angels in doing God's will, yet we must imitate them; a child cannot write so well as the copy, yet he imitates it.

      [1] We do God's will as the angels in heaven when we do it regularly, sine deflexu [without wavering]; when we go according to the divine institutions, not decrees of councils, or traditions of men. Angels do nothing but what is commanded; they are not for ceremonies. As there are statute laws in the land which bind, so the Scripture is God's statute law, which we must exactly observe. As the watch is set by the dial, so our obedience is right when it goes by the sun-dial of the word. If obedience has not the word for its rule, it is not doing God's will, but our own; it is will-worship. The Lord would have Moses make the tabernacle according to the pattern. Exod 25: 40. If Moses had left out anything or added anything to it, it would have been very provoking. To mix anything of our own devising in God's worship, is to go beside, yea, contrary to the pattern. His worship is the apple of his eye, that which he is the most tender of; and there is nothing he has more showed his displeasure against than corrupting his worship. How severely did he punish Nadab and Abihu for offering up strange fire, that is, such fire as God has not sanctified on the altar! Lev 10: 2. Whatever is not divinely appointed, is offering up strange fire. There is in many a strange itch after superstition: they love a gaudy religion, and are more for the pomp of worship than the purity; which cannot be pleasing to God. As if God were not wise enough to appoint the manner how he will be served, man will be so bold as to prescribe for him. To thrust human inventions into sacred things, is doing our will, not God's; and he will say, quis quaesivit haec? Who has required this at your hand?' Isa 1: 12. We do God's will as it is done in heaven when we do it regularly, when we reverence his institutions, and the mode of worship, which have the stamp of divine authority upon them.

      [2] We do God's will as it is done by the angels in heaven when we do it entirely, sine mutilatione [with nothing cut away]; when we do all God's will. The angels in heaven do all that God commands; they leave nothing of his will undone. Ye his angels that do his commandments.' Psa 103: 20. If God sends an angel to the virgin Mary, he goes on God's errand, if he gives his angels a charge to minister for the saints, they obey. Heb 1: 14. It cannot stand with angelic obedience, to leave the least iota of God's will unfulfilled. It is to do God's will as the angels when we do all his will, quicquid propter Deum fit aequaliter fit [whatever is done for God's sake is done uniformly]. This was God's charge to Israel. Remember and do all my commandments.' Numb 15: 40, It is said of David, I have found David, a man after mine own heart, which shall fulfil all my will.' (Gr. all my wills.) Acts 13: 22. Every command has the same authority; and if we do God's will uprightly, we do it uniformly; we obey every part and branch of his will; we join first and second table. Surely we owe to God our Father, what the Papists say we owe to our mother, the church, unlimited obedience. We must incline to every command, as the needle moves the way which the loadstone draws.

      Many do God's will by halves, they pick and choose in religion: in some they comply with God's will, but not in others; like a lame horse, which sets some of its feet on the ground, but favours one. He who is to play upon a lute, must strike upon every string, or he spoils all the music. God's commandments may be compared to a ten-stringed lute; we must obey his will in every command, strike upon every string, or we can make no good melody in religion. The badger has one foot shorter than the other, so hypocrites are shorter in some duties than others. Some will pray, but not give alms; some hear the word, but not forgive their enemies; others receive the sacrament, but not make restitution. How can they be holy who are not just? Hypocrites profess fair, but when it comes to sacrificing the Isaac, crucifying the beloved sin, or parting with some of their estate for Christ, they pause and say, as Naaman, In this thing, the Lord pardon thy servant.' 2 Kings 5: 18. This is far from doing God's will as the angels do. God likes not such as do his will by halves. If your servant should do some of your work which you set him about, but not all, how would you like it?

      But who is able to do all God's will?

      Though we cannot do all his will legally, we may evangelically; which is: (1) When we mourn that we can do God's will no better; when we fail we weep. Rom 7: 24. (2) When it is the desire of our soul to do God's whole will, O that my ways were directed to keep thy precepts.' Psa 119: 5. What a child of God wants in strength, he makes up in desire, in magnis voluisse sat est [in great matters it is enough to have had the will]. (3) When we endeavour quoad conatum [as far as we are able] to do the whole will of God. When a father bids his child lift a burden, and the child is not able, but tries, and does his best, the father accepts it as if he had done it; so to do our best, is to do God's will evangelically. He takes it in good part; though it be not to satisfaction, it is to acceptation.

      [3] We do God's will as it is done in heaven by the angels when we do it sincerely, sine fuco [without pretence]. To do God's will sincerely lies in two things, first, to do God's will out of a pure respect to his command. Abraham's sacrificing Isaac was contrary to flesh and blood. To sacrifice the son of his love, the son of the promise, and by no other hand but the father's own, was hard service; but, because God commanded it, and out of pure respect to the command, Abraham obeyed. This is to do God's will aright, when though we feel no present joy or comfort in duty, yet, because God commands we obey. Not comfort, but the command is the ground of duty. Thus the angels do God's will in heaven. His command is the weight that sets the wheels of their obedience going. Secondly, to do God's will sincerely, is to do it with a pure eye to his glory. The Pharisees did the will of God giving alms; but that which was a dead fly in the ointment, was that they did not aim at his glory, but vain glory; they blew a trumpet. Jehu did the will of God in destroying the Baal-worshippers, and God commended him for it; but because he aimed more at setting himself in the kingdom, than at the glory of God, God looked upon it as no better than murder, and said he would avenge the blood of Jezreel upon the house of Jehu. Hos 1: 4. Let us look to our ends in obedience; though we shoot short, let us take a right aim. We may do God's will, and yet not with a perfect heart. Amaziah did that which was right in the sight of the Lord, but not with a perfect heart.' 2 Chron 25: 2. The action was right for the matter, but his aim was not right; and the action which wants good aim, wants a good issue. He does God's will rightly that does it uprightly, whose end is to honour God and lift up his name in the world. A gracious soul makes God his centre. As Joab, when he had taken Rabbah, sent for King David, that he might have the glory of the victory, so when a gracious soul has done any duty, it desires that the glory of all may be given to God. 2 Sam 12: 27, 28. That God in all things may be glorified.' 1 Pet 4: 11. It is to do God's will as the angels, when we not only advance his glory, but design his glory. The angels are said to cast their crowns before the throne. Rev 4: 10. Crowns are signs of the greatest honour, but these the angels lay at the Lord's feet, to show they ascribe the glory of all they do to him.

      [4] We do God's will as it is done in heaven by the angels when we do it willingly, sine murmuratione [without complaint]. The angels love to be employed in God's service. It is their heaven to serve God. They willingly descend from heaven to earth, when they bring messages from God, and glad tidings to the church. Heaven being a place of much joy, the angels would not leave it a minute were it not that they take such infinite delight in doing God's will. We resemble the angels when we do God's will willingly. And thou Solomon, my son, serve [the Lord] with a willing mind.' 1 Chron 28: 9. God's people are called a willing people (Heb. a people of willingnesses); they give God a freewill offering; though they cannot serve him perfectly, they serve him willingly. Psa 110: 3. A hypocrite is able facere bonum [to do good], yet not velle [desire it], he has no delight in duty; he does it rather out of fear of hell than love to God. When he does God's will it is against his own. Virtus nolentium nulla est [There is no virtue in the unwilling]. Cain brought his sacrifice, but grudgingly; his worship was rather a task than an offering, rather penance than a sacrifice; he did God's will, but against his own. We must be carried upon the wings of delight in every duty. Israel were to blow the trumpets when they offered burnt offerings. Num 10: 10. This was to show their joy and cheerfulness in serving God. We must read and hear the word with delight. Thy words were found, and I did eat them, and thy word was unto me the joy and rejoicing of mine heart.' Jer 15: 16. A pious soul goes to the word as to a feast, or as one would go with delight to hear music. Sleidan reports that the Protestants of France had a church which they called paradise, because, when they were in the house of God, they thought themselves in paradise. The saints flock as doves to the windows of God's house. Who are these that fly as the doves to their windows?' Isa 60: 8. Not that a truly regenerate person is always in the same cheerful temper of obedience; he may sometimes find an indisposition and weariness of soul, but his weariness is his burden; he is weary of his weariness; he prays, weeps, uses all means to regain the alacrity and freedom in God's service that he was wont to have. To do God's will acceptably is to do it willingly. Delight in duty is better than duty itself. The musician is not commended for playing long, but well; it is not how much we do, but how much we love. O, how love I thy law!' Psa 119: 97. Love is as musk among linen, that perfumes it; it perfumes obedience, and makes it go up to heaven as incense. It is doing God's will as the angels in heaven do. They are ravished with delight while praising God; they are said to have harps in their hands, to signify their cheerfulness in God's service. Rev 15: 2.

      [5] We do God's will as the angels in heaven when we do it fervently, sine remissione [without slackness]. Fervent in spirit, serving the Lord;' a metaphor taken from water when it seethes and boils over; so our affections should boil over in zeal and fervour. Rom 12: 11. The angels serve God with such fervour and intenseness that they are called seraphim, from a Hebrew word which signifies to burn, to show they are all on fire; they burn in love and zeal in doing God's will. Psa 104: 4. Grace turns a saint into a seraphim. Aaron must put burning coals to the incense. Lev 16: 12. Incense was a type of prayer, burning coals of zeal, to show that the fire of zeal must be put to the incense of prayer. Formality starves duty. Is it like the angels to serve God dully and coldly? Duty without fervour is as a sacrifice without fire. We should ascend to heaven in a fiery chariot of devotion.

      [6] We do God's will as the angels in heaven when we give him the best in every service. Out of all your gifts, ye shall offer all the best thereof.' Numb 18: 29. In the holy place shalt thou cause the strong wine to be poured unto the Lord for a drink offering.' Numb 28: 7. The Jews might not offer to the Lord wine that was small or mixed, but the strong wine, to imply that we must offer to God the best, the strongest of our affections. If the spouse had a cup more juicy and spiced, Christ should drink of that. I would cause thee to drink of spiced wine of the juice of my pomegranate.' Cant 8: 2. Thus the angels in heaven do God's will; they serve him in the best manner; they give him their seraphic high stringed praises; so he who loves God, gives him the cream of his obedience. God challenged the fat of all the sacrifice as his due. Lev 3: 16. Hypocrites care not what services they bring to God; they think to put him off with anything; they put no cost in their duties. Cain brought of the fruit of the ground.' Gen 4: 3. The Holy Ghost took notice of Abel's offering that it was costly. He brought of the firstlings of his flock, and of the fat thereof.' Gen 4: 4. When he speaks of Cain's offering, he says only, He brought of the fruit of the ground.' We do God's will aright when we offer pinguia [fat things], dedicate to him the best. Domitian would not have his image carved in wood or iron, but in gold. God will have the best we have -- golden services.

      [7] We do God's will as the angels in heaven when we do it readily and swiftly. The angels do not dispute or reason the case, but soon as they have their charge and commission from God, they immediately obey. To show how ready they are to execute God's will, the cherubim, representing angels, are described with wings. The man Gabriel (that was an angel) being caused to fly swiftly.' Dan 9: 21. Thus should we do God's will as the angels. Soon as ever God speaks the word we should be ambitious to obey. Alas! how long is it sometimes ere we can get leave of our hearts to go to a duty! Christ went more readily ad crucem [to the cross], than we to the throne of grace. How many disputes and excuses have we! Is this to do God's will as the angels in heaven do it? O let us shake off this backwardness to duty, as Paul shook off the viper. Nescit tarda molimina Spiritus Sancti gratia [The grace of the Holy Spirit knows nothing of sluggish efforts. Behold two women, and the wind was in their wings.' Zech 5: 9. Wings are swift, but wind in the wings is great swiftness; such readiness should be in our obedience. Soon as Christ commanded Peter to let down his net, he let it down, and you know what success he had. Luke 5: 4. It was prophesied of such as were brought home to Christ, As soon as they hear of me, they shall obey me.' Psa 18: 44.

      [8] We do God's will as the angels in heaven when we do it constantly. The angels are never weary of doing God's will; they serve him day and night. Rev 7: 15. Thus we should imitate them. Blessed [is] he that does righteousness at all times.' Psa 106: 3. Constancy crowns obedience. Non coepisse, sed perfecisse, virtutis est [The righteousness consists not in beginning but in completing the work]. Cyprian. Our obedience must be like the fire of the altar, which was continually kept burning. Lev 6: 13. Hypocrites soon give over doing God's will. They are like chrysolite, which is of a golden colour in the morning, very bright to look upon, but towards evening grows dull and loses its splendour. We should continue doing God's will, because of the great loss that will befall us if we do it not. There will be a loss of honour. That no man take thy crown;' implying, if the church of Philadelphia left off her obedience, she would lose her crown that is, her honour and reputation. Rev 3: 2: Apostasy creates infamy. Judas came from an apostle to be a traitor, which was a dishonour. If we give over our obedience, it is a loss of all that has been already done; as if one should work in silver, and then pick out all the stitches. All a man's prayers are lost, all the Sabbaths he has kept are lost; he unravels all his good works. All his righteousness that he has done shall not be mentioned.' Ezek 18: 24. He undoes all he has done; as if one drew a curious picture with the pencil, and then came with his sponge and wiped it out again. A loss of the soul and happiness. We were in a fair way for heaven, but left off doing God's will, missed the excellent glory, and are plunged deeper in damnation. It had been better not to have known the way of righteousness than, after they have known it, to turn from the holy commandment.' 2 Pet 2: 21. Therefore let us continue in doing God's will. Constancy sets the crown upon the head of obedience.

      Use 1. For instruction.

      (1) See hence our impotence. We have no innate power to do God's will. What need to pray, Thy will be done,' if we have power of ourselves to do it? I wonder freewillers pray this petition.

      (2) If we are to do God's will on earth as it is done by the angels in heaven, see the folly of those who go by a wrong pattern. They do as most of their neighbours do: if they talk vain on the Sabbath, if now and then they swear an oath, it is the custom of their neighbours to do so; but we are to do God's will, as the angels in heaven. We must make the angels our patterns, and not our neighbours. If our neighbours do the devil's will, shall we do so too? If our neighbours go to hell, shall we go thither too for company?

      (3) See here that which may make us long to be in heaven, where we shall do God's will perfectly, as the angels do. Alas! how defective are we in our obedience here! How far we fall short! We cannot write a copy of holiness without blotting. Our holy things are blemished like the moon, which, when it shines brightest, has a dark spot in it; but in heaven we shall do God's will perfectly, as the angels in glory.

      Use 2. For reproof.

      (1) It reproves such as do not God's will. They have a knowledge of God's will, but though they know it, they do it not. They know what God would have them avoid. They know they should not swear. Swear not at all.' Matt 5: 34. Because of swearing the land mourneth.' Jer 23: 10. Yet, though they pray hallowed be thy name,' they profane it by shooting oaths like chain bullets against heaven. They know they should abstain from fornication and uncleanness, yet they cannot but bite at the devil's hook, if he bait it with flesh. Jude 7.

      They know what God would have them practice, but they Leave undone those things which they ought to have done.' They know it is the will of God they should be true in their promises, just in their dealings, good in their relations; but they do it not. They know they should read the Scriptures, consult with God's oracles: but the Bible, like rusty armour, is hung up, and seldom used; they look softener upon a pack of cards than upon a Bible. They know their houses should be palestrae pietatis, nurseries of piety, yet they have no religion in them; they do not perfume their houses with prayer. What hypocrites are they who kneel down in the church, and lift up their eyes to heaven and say, Thy will be done,' and yet have no care at all to do God's will! What is this but to hang out a flag of defiance against heaven! Rebellion is as the sin of witchcraft.

      (2) It reproves those who do not God's will in a right acceptable manner. They do not God's will entirely. They will obey him in some things, but not in others; as if a servant should do some of your work you set him about, but not all. Jehu destroyed the idolatry of Baal, but let the golden calves of Jeroboam stand. 2 Kings 10: 28, 29. Some will observe the duties of the second table, but not the first. Others make a high profession, as if their tongues had been touched with a coal from God's altar, but live idly, and out of a calling; of whom the apostle thus complains: We hear there are some which walk among you disorderly, working not at all.' 2 Thess 3: 11. Living by faith, and living in a calling, must go together. It is an evil thing not to do all God's will.

      They do not God's will ardently, nor cheerfully. They put not coals to the incense; they bring their sacrifice, but not their heart. This is far from doing God's will as the angels. How can God like us to serve him as if we served him not? How can he mind our duties, when we ourselves do not mind them?

      Use 3. For examination.

      Let us examine all our actions whether they are according to God's will. The will of God is the rule and standard: it is the sun- dial by which we must regulate all our actions. He is no good workman that does not work by rule; so he can be no Christian who goes not according to the rule of God's will. Let us examine our actions whether they do quadrare [square with], agree to the will of God. Are our speeches according to his will? Are our words savoury, being seasoned with grace? Is our apparel according to God's will? In like manner that women adorn themselves in modest apparel,' not wanton and garish, to invite comers. 1 Tim 2: 9. Is our diet according to God's will? Do we hold the golden bridle of temperance, and only take so much as may rather satisfy nature than surfeit it? Too much oil chokes the lamp. Is our whole carriage and behaviour according to God's will? Are we patterns of prudence and piety? Do we keep up the credit of religion, and shine as lights in the world? We pray, Thy will be done as it is in heaven.' Are we like our pattern? Would the angels do this if they were on earth? Would Jesus Christ do this? It is to Christianise, this is to be saints of degrees; when we live our prayer, and our actions are the counterpart of God's will.

      Use 4. For exhortation.

      Let us be doers of the will of God, Thy will be done.' It is our wisdom to do God's will. Keep and do [these statutes], for this is your wisdom.' Deut 4: 6. Further, it is our safety. Has not misery always attended the doing our own will, and happiness the doing of God's will?

      (1) Misery has always attended the doing our own will. Our first parents left God's will to fulfil their own, in eating the forbidden fruit; and what came of it? The apple had a bitter core in it; they purchased a curse for themselves and all their posterity. King Saul left God's will to do his own; he spared Agog and the best of the sheep, and what was the issue, but the loss of his kingdom?

      (2) Happiness has always attended the doing God's will. Joseph obeyed God's will, in refusing the embrace of his mistress; and was not this his preferment? God raised him to be the second man in the kingdom. Daniel did God's will contrary to the king's decree; he bowed his knee in prayer to God, and did not God make all Persia bow their knees to Daniel?

      (3) The way to have our will is to do God's will. Would we have a blessing in our estate? Let us do God's will. If thou shalt hearken to the voice of the Lord thy God, to do all his commandments, the Lord thy God will set thee on high above all nations of the earth: blessed shalt thou be in the city, and blessed shalt thou be in the field.' Deut 28: 1, 3. This is the way to have a good harvest. Would we have a blessing in our souls? Let us do God's will. Obey my voice, and I will be your God:' I will entail myself upon you, as an everlasting portion; my grace shall be yours to sanctify you, my mercy shall be yours to save you. Jer 7: 23. You see you lose nothing by doing God's will; it is the way to have your own will. Let God have his will in being obeyed, and you shall have your will in being saved.

      How shall we do God's will aright?

      (1) Get sound knowledge. We must know his will before we can do it; knowledge is the eye to direct the foot of obedience. The Papists make ignorance the mother of devotion; but Christ makes ignorance the mother of error. Ye do err, not knowing the Scriptures.' Matt 22: 29. We must know God's will before we can do it aright. Affection without knowledge, is like a horse full of mettle, but his eyes are out.

      (2) If we would do God's will aright, let us labour for self denial. Unless we deny our own will, we shall never do God's will. His will and ours are like the wind and tide when they are contrary. He wills one thing, we will another; he calls us to be crucified to the world, by nature we love the world; he calls us to forgive our enemies, by nature we bear malice in our hearts. His will and ours are contrary, and till we can cross our own will, we shall never fulfil his.

      (3) Let us get humble hearts. Pride is the spring of disobedience. Who is the Lord, that I should obey his voice?' Exod 5: 2. A proud man thinks it below him to stoop to God's will. Be humble. The humble son says, Lord what wilt thou have me to do?' He puts, as it were, a blank paper into God hand; and bids him write what he will, and he will subscribe to it.

      (4) Beg grace and strength of God to do his will. Teach me to do thy will:' as if David had said, Lord, I need not be taught to do my own will, I can do it fast enough, but teach me to do thy will. Psa 143: 10. And that which may add wings to prayer, is God's gracious promise, I will put my Spirit within you, and cause you to walk in my statutes.' Ezek 36: 27. If the loadstone draw the iron, it is not hard for the iron to move: if God's Spirit enable, it will not be hard, but rather delightful to do God's will.

      II. We pray that we may have grace to submit to God's will patiently in what he inflicts. The text is to be understood as well of suffering God's will as of doing it; so Maldonet, and the most judicious interpreters. A good Christian, when under any disastrous providence, should lie quietly at God's feet, and say, Thy will be done.'

      What is patient submission to God's will not?

      There is something that looks like patience which is not: as when a man bears a thing because he cannot help it; he takes affliction as his fate and destiny, therefore he endures quietly what he cannot avoid: this is necessity rather than patience.

      What accompanies patient submissions to God's will?

      (1) A Christian may be deeply sensible of affliction, and yet patiently submit to God's will. We ought not to be Stoics, insensible and unconcerned with God's dealings; like the sons of Deucalion, who, as the poets say, were begotten of a stone. Christ was sensible when he sweat great drops of blood, but there was submission to God's will. Nevertheless, not as I will, but as thou wilt.' Matt 26: 39. We are bid to humble ourselves under God's hand, which we cannot do unless we are sensible of it. 1 Pet 5: 6.

      (2) A Christian may weep under an affliction, and yet patiently submit to God's will. God allows tears: it is a sin to be without natural affection.' Rom. 1: 31. Grace makes the heart tender; strangulat inclusis dolor [grief which is held in chokes the heart]; weeping gives vent to sorrow; expletur lacrimis dolor [grief is poured out in tears]. Joseph wept over his dead father; Job, when he had much ill news brought him at once, rent his mantle, as an expression of grief, but did not tear his hair in anger. Worldly grief, however, must not be immoderate; a vein may bleed too much; the water rises too high when it overflows the banks.

      (3) A Christian may complain in his affliction, and yet be submissive to God's will. I cried unto the Lord with my voice, I poured out my complaint before him.' Psa 142: 1, 2. We may, when under oppression, tell God how it is with us, and desire him to write down our injuries. Shall not the child complain to his father when he is wronged? Holy complaint may agree with patient submission to God's will; but though we may complain to God, we must not complain of God.

      What is inconsistent with patient submission to God's will?

      (1) Discontent with providence. Discontent has a mixture of grief and anger in it, and both these must needs raise a storm of passion in the soul. When God has touched the apple of our eye, and smitten us in that we loved, we are touchy and sullen, and he has not a good look from us. Why art thou wrath?' like a sullen bird that is angry, and beats herself against the cage. Gen 4: 6.

      (2) Murmuring cannot stand with submission to God's will. Murmuring is the height of impatience, it is a kind of mutiny in the soul against God. The people spake against God.' Numb 21: 5. When a cloud of sorrow is gathered in the soul, and it not only drops in tears, but out of it come hailstones, murmuring words against God, this is far from patient submission to his will. When water is hot the scum boils up; when the heart is heated with anger against God, then murmuring boils up. Murmuring springs, [1] From pride. Men think they have deserved better at God's hand; and, when they begin to swell, they spit poison. [2] From distrust. Men believe not that God can make a treacle of poison, bring good out of all their troubles, therefore they murmur. They believed not his word, but murmured.' Psa 106: 24, 25. Men murmur at God's providence because they distrust his promises. God has much ado to bear this sin. Numb 14: 27. It is far from submission to God's will.

      (3) Discomposedness of spirit cannot agree with quiet submission to God's will; as when a man says, I am so encompassed with trouble that I know not how to get out; head and heart are so taken up, that I am not fit to pray. When the strings of a lute are snarled, the lute can make no good music; so when a Christian's spirits are perplexed and disturbed, he cannot make melody in his heart to the Lord. To be under discomposure of mind, is as when an army is routed, one runs this way and another that, all is in disorder; so when a Christian is in a hurry of mind, his thoughts run up and down distracted, as if he were undone, which cannot consist with patient submission to God's will.

      (4) Self apology cannot agree with submission to God's will, when, instead of being humbled under God's hand, a person justifies himself. A proud sinner stands upon his own defence, and is ready to accuse God of unrighteousness, which is, as if we should tax the sun with darkness. This is far from submission to God's will. God smote Jonah's gourd, and he stood upon his own vindication. I do well to be angry, even unto death.' Jonah 4: 9. What! to be angry with God, and to justify this! I do well to be angry!' This was strange to come from a prophet, and was far from the prayer Christ taught us, Thy will be done.'

      What is patient submission to God's will?

      It is a gracious frame of soul, whereby a Christian is content to be at God's disposal, and acquiesces in his wisdom. It is the Lord, let him do what seemeth him good.' 1 Sam 3: 18. The will of the Lord be done.' Acts 21: 14. That I may further illustrate this, I shall show you wherein this submission to the will of God lies. It lies chiefly in three things:

      (1) In acknowledging God's hand; seeing God in the affliction. Affliction comes not forth of the dust;' it comes not by chance. Job 5: 6. Job eyed God in all that befell him. The Lord has taken away.' Job 1: 21. He complains not of the Chaldeans, or the influence of the planets: he looks beyond second causes, he sees God in the affliction. The Lord has taken away.' There can be no submission to God's will till there be an acknowledging of God's hand.

      (2) Patient submission to God's will lies in justifying God. O my God, I cry but thou hearest not,' thou turnest a deaf ear to me in my affliction. Psa 22: 2. But thou art holy;' ver 3. God is holy and just, not only when he punishes the wicked, but when he afflicts the righteous. Though he put wormwood in our cup, yet we vindicate him, and proclaim his righteousness. When Mauricius, the emperor, saw his son slain before his eyes, he exclaimed, Justus es, Domine, Righteous art thou, O Lord, in all thy ways.' We justify God, and confess he punishes us less than we deserve. Ezra 9: 13.

      (3) Patient submission to God's will lies in accepting the punishment. And they then accept of the punishment of their iniquity.' Rev 26: 41. Accepting the punishment, is taking all that God does in good part. He who accepts of the punishment says, God is the rod of the Lord;' he kisses the rod, yea, blesses God that he would use such a merciful severity, and rather afflict him than lose him.

      Patient submission to God's will in affliction shows a great deal of wisdom and piety. The skill of a pilot is most discerned in a storm, so a Christian's grace in the storm of affliction. Submission to God's will is most requisite for us while we live in this lower region. In heaven there will be no more need of patience than there is need of the starlight when the sun shines. In heaven there will be all joy, and what need of patience then? It requires no patience to wear a crown of gold; but while we live here in a valley of tears, patient submission to God's will is much needed. Ye have need of patience.' Heb 10: 36.

      The Lord sometimes lays heavy affliction upon us. Thy hand presseth me sore.' Psa 38: 2. The word in the original for afflicted' signifies to be melted.' God sometimes melts his people in a furnace. He sometimes lays divers afflictions upon us. He multiplieth my wounds.' Job 9: 17. God shoots divers sorts of arrows.

      (1) Sometimes God afflicts with poverty. The widow had nothing left her save a pot of oil. 2 Kings 4: 2. Poverty is a great temptation. To have an estate reduced almost to nothing, is hard to flesh and blood. Call me not Naomi, but Mara; I went out full, and the Lord has brought me home again empty.' Ruth 1: 20, 21. This exposes to contempt. When the prodigal was poor, his brother was ashamed to own him. This thy son;' he said not, this my brother, but this thy son; he scorned to call him brother. Luke 15: 30. When the deer is shot and bleeds, the rest of the herd push it away, so when God shoots the arrow of poverty at one, others are ready to push him away. When Terence was grown poor, his friend Scipio cast him off. The poets feign that the muses, Jupiter's daughters, had no suitors, because they wanted a dowry.

      (2) God sometimes afflicts with reproach. Such as have the light of grace shining in them may be eclipsed in their name. The primitive Christians were reproached as if they were guilty of incest, says Tertullian. Luther was called a trumpeter of rebellion. David calls reproach heart-breaking. Psa 69: 20. God often lets his dear saints be exercised with this. Dirt may be cast upon a pearl, and those names may be blotted which are written in the book of life. Sincerity shields from hell, but not from slander.

      (3) God sometimes afflicts with the loss of dear relations. Son of man behold, I take away from thee the desire of thine eyes with a stroke.' Ezek 24: 16. This is like pulling away a limb from the body. He takes away a holy child: Jacob's life was bound up in Benjamin. Gen 44: 30. That which is worse than the loss of children is, when they are continued as living crosses; where the parents expected honey, there to have wormwood. What greater cut to a godly parent than a child who disclaims his father's God? A corrosive applied to the body may do well, but a bad child is a corrosive to the heart. Such an undutiful son had David, who conspired treason, and would not only have taken away his father's crown, but his life.

      (4) God sometimes afflicts with infirmity of body. Sickness takes away the comfort of life, and makes one in deaths oft.

      God tries his people with various afflictions, so that there is need of patience to submit to his will. He who has divers bullets shot at him needs armour; so when divers afflictions assault, we need patience as proof armour. He sometimes lets the affliction continue long. Psa 74: 9. As with diseases, some are chronic, that linger and hang about the body several years together; so it is with affliction, the Lord is pleased to exercise many of his precious ones with chronic affliction, such as lies upon them a long time. In all these cases we need patience and submissiveness of spirit to God's will.

      Use 1. For reproof. It reproves such as have not yet learned this part of the Lord's prayer: Thy will be done;' they have only said it, but not learned it. If things be not according to their mind, if the wind of Providence crosses the tide of their will, they are discontented and querulous. Where is now submission of will to God? To be displeased with God if things do not please us, is this to lie at God's feet, and acquiesce in his will? It is a very bad temper of spirit, and God may justly punish us by letting us have our will. Rachel cried, Give me children, or else I die.' Gen 30: 1. God let her have a child, but it cost her her life. Gen 35: 18. Israel was not content with manna, but they must have quails, and God punished them by letting them have their will. There went forth a wind from the Lord and brought quails; and while the flesh was yet between their teeth, the wrath of the Lord was kindled against them, and the Lord smote the people with a very great plague.' Numb 11: 31, 33. They had better been without their quails than had such sour sauce to them. Many have importunately desired the life of a child, and could not bring their will to God's to be content to part with it; and the Lord has punished them by letting them have their will; for the child has lived and been a burden to them. Seeing their wills crossed God their child shall cross them.

      Use 2. For exhortation. Let us be exhorted, whatever troubles God exercises us with, aequo animo ferre [to bear with a calm mind], to resign up our wills to him, and say, Thy will be done.' Which is fittest, that God should bring his will to ours, or we bring our wills to his? Say as Eli, It is the Lord, let him do what seemeth him good;' and as David, Behold, here am I; let him do to me as seemeth good unto him.' 1 Sam 3: 18. 2 Samuel 15: 26. It was the saying of Harpulas, Placet mihi quod Regi placet, That pleases me which pleases the king;' so should we say, that which pleases God pleases us. Thy will be done.' Some have not yet learned this art of submission to God; and truly he who wants patience in affliction is like a soldier in battle who wants armour.

      When do we not submit to God 's will in affliction as we ought?

      (1) When we have hard thoughts of him, and our hearts begin to swell against hum.

      (2) When we are so troubled at our present affliction that we are unfit for duty. We can mourn as doves, but not pray or praise God. We are so discomposed that we are not fit to hearken to any good counsel. They hearkened not unto Moses for anguish of spirit.' Exod 6: 9. Israel was so full of grief under their burdens, that they minded not what Moses said, though he came with a message from God to them; They hearkened not unto Moses for anguish of spirit.'

      (3) We do not submit as we ought to God's will when we labour to break loose from affliction by indirect means. Many, to rid themselves out of trouble, run themselves into sin. When God has bound them with the cords of affliction, they go to the devil to loosen their bands. Better it is to stay in affliction than to sin ourselves out of it. O let us learn to stoop to God's will in all afflictive providence.

      But how shall we bring ourselves, in all occurrences of providence, patiently to acquiesce in God's will, and say, Thy will be done'?

      The means for a quiet resignation to God's will in affliction are:

      [1] Judicious consideration. In the day of adversity consider.' Eccl 7: 14. When any thing burdens us, or runs cross to our desires, did we but sit down and consider, and weigh things in the balance of judgement, it would much quiet our minds, and subject our wills to God. Consideration would be as David's harp, to charm down the evil spirit of frowardness and discontent.

      But what should we consider?

      That which should make us submit to God in affliction, and say, Thy will be done,' is:

      (1) To consider that the present state of life is subject to afflictions, as a seaman's life is subject to storms; ferre quam sortem omnes patiuntur nemo recusat [no one escapes bearing the lot which all suffer]. Man is born unto trouble;' he is heir apparent to it; he comes into the world with a cry, and goes out with a groan. Job 5: 7. Ea lege nati sumus [On that condition are we born]. The world is a place where much wormwood grows. He has filled me with bitterness (Heb with bitternesses); he has made me drunken with wormwood.' Lam 3: 15. Troubles arise like sparks out of a furnace. Afflictions are some of the thorns which the earth after the curse brings forth. We may as well think to stop the chariot of the sun when it is in its swift motion, as put a stop to trouble. The consideration of a life exposed to eclipses and sufferings should make us say with patience, Thy will be done.' Shall a mariner be angry that he meets with a storm at sea?

      (2) Consider that God has a special hand in the disposal of all occurrences. Job eyed God in his affliction. The Lord has taken away;' chap 1: 21. He did not complain of the Sabeans, or the influences of the planets; he looked beyond all second causes; he saw God in the affliction, and that made him cheerfully submit; he said, Blessed be the name of the Lord.' Christ looked beyond Judas and Pilate to God's determinate counsel in delivering him up to be crucified, which made him say, Father, not as I will, but as thou wilt.' Acts 4: 27, 28, Matt 26: 39. It is vain to quarrel with instruments: wicked men are but a rod in God's hand. O Assyrian, the rod of mine anger.' Isa 10: 5. Whoever brings an affliction, God sends it. The consideration of this should make us say, Thy will be done;' for what God does he sees a reason for. We read of a wheel within a wheel. Ezek 1: 16. The outward wheel, which turns all, is providence; the wheel within this wheel is God's decree; this believed, would rock the heart quiet. Shall we mutiny at that which God does? We may as well quarrel with the works of creation as with the works of providence.

      (3) Consider that there is a necessity for affliction. If need be, ye are in heaviness.' 1 Pet 1: 6. It is needful some things be kept in brine. Afflictions are needful upon several accounts.

      [1] To keep us humble. Often there is no other way to have the heart low but by being brought low. When Manasseh was in affliction, he humbled himself greatly.' 2 Chron 33: 12. Corrections are corrosives to eat out the proud flesh. Remembering my misery, the wormwood and the gall, my soul is humbled in me.' Lam 3: 19, 20.

      [2] It is necessary that there should be affliction; for if God did not sometimes bring us into affliction, how could his power be seen in bringing us out? Had not Israel been in the Egyptian furnace, God had lost his glory in their deliverance.

      [3] If there were no affliction, then many parts of Scripture could not be fulfilled. God has promised to help us to bear affliction. Psa 37: 24, 39. How could we experience his supporting us in trouble, if we did not sometimes meet with it? God has promised to give us joy in affliction. John 16: 20. How could we taste this honey of joy if we were not sometimes in affliction? Again, he has promised to wipe away tears from our eyes. Isa 25: 8. How could he wipe away our tears in heaven if we never shed any? So that, in several respects, there is an absolute necessity that we should meet with affliction; and shall not we quietly submit, and say, Lord, I see there is a necessity for it?' Thy will be done!'

      (4) Consider that whatever we feel is what we have brought upon ourselves; we have put a rod into God's hand to chastise us. Christian, God lays thy cross on thee; but it is of thy own making. If a man's field be full of tares, it is what he has sown in it: if thou reapest a bitter crop of affliction, it is what thou thyself hast sown. The cords that pinch thee are of thy own twisting; meme adsum qui feci [it is myself here who made them]. If children will eat green fruit, they may thank themselves if they are sick; and if we eat the forbidden fruit, no wonder we feel it gripe. Sin is the Trojan horse that lands an army of afflictions upon us. A voice publisheth affliction:' Thy way and thy doings have procured these things unto thee; this is thy wickedness.' ,Jer 4: 15, 18. If we by sin run ourselves into arrears with God, no wonder if he set affliction as a sergeant on our back to arrest us. This should make us patiently submit to God in affliction, and say, Thy will be done.' We have no cause to complain of God; it is nothing but what our sins have merited. Hast not thou procured this unto thyself?' Jer 2: 17. The cross, though it be of God's laying, is of our making. Say, then, as Micah (chap 7: 9), I will bear the indignation of the Lord, because I have sinned against him.'

      (5) Consider that God is about to prove and try us. Thou, O God, hast tried us as silver is tried, thou laidst affliction upon our loins.' Psa 66: 10, 11. If there were no affliction, how could God have an opportunity to try men? Hypocrites can serve in a pleasure boat: they can serve God in prosperity; but when we can keep close to him in times of danger, when we can trust him in darkness, and love him when we have no smile, and say, Thy will be done,' that is the trial of sincerity! God is only trying us; and what hurt is there in that? What is gold the worse for being tried?

      (6) Consider that in all our crosses God has kindness for us. As there was no night so dark but Israel had a pillar of fire to give light, so there is no condition so cloudy but we may see that which gives light of comfort. David could sing of mercy and judgement. Psa 101: 1. It should make our wills cheerfully submit to God's, to consider that in every path of providence we may see a footstep of kindness.

      There is kindness in affliction when God seems most unkind.

      [1] There is kindness in that there is love in it. God's rod and his love may stand together. Whom the Lord loveth he chasteneth.' Heb 12: 6. As when Abraham lifted up his hand to sacrifice, Isaac loved him; so when God afflicts his people, and seems to sacrifice their outward comforts, he loves them. The husband man loves his vine when he cuts it and makes it bleed; and shall not we submit to God? Shall we quarrel with that which has kindness in it, which comes in love? The surgeon binds the patient, and lances him, but no wise man will quarrel with him, because it is in order to a cure.

      [2] There is kindness in affliction, in that God deals with us as children. If ye endure chastening, God dealeth with you as with sons.' Heb 12: 7. God has one Son without sin, but no son without stripes. Affliction is a badge of adoption; it is Dei sigillum, says Tertullian, it is God's seal by which he marks us for his own. When Munster, that holy man, lay sick, his friends asked him how he did? He pointed to his sores, saying, Hae sunt gemmae Dei, these are the jewels with which God decks his children. Shall not we then say, Thy will be done'? Lord, there is kindness in the cross, thou uses us as children. The rod of discipline is to fit us for the inheri