A Guide to Go to God, Preface · Section 56 – Section 72
§. 56. Of the will of God here meant, and doing it.
Q. VVHichWhich is the third Petition?
A. Thy will bee done in earth as it is in heauen.
Q. What is here to be conſidered.
A. 1. The Thing deſired.
2. The Manner of performing it.
The ſubſtance then of the Petition is in theſe words, Thy will be done in earth. In the words following is a direction for the better performing of that which is deſired. Of theſe two points therefore we are to ſpeake in order. And firſt of the Petition, that ſetteth out the rule which in all things we ought to ſet before vsus: namely, the will of God.
Q. How doth God will a thing?
A. 1.aEpheſ. 1. 11. By ordaining and deternining it.
2.bRom. 12. 2. By liking and approuing it.
By this differing manner of willing things,Gods ſecret and reuealed will. may Gods will be diſtinguiſhed into his Secret Counſell, and Reuealed Word.
The former of theſe is that Soueraigne, abſolute will of God, by which all things are, and without which nothing can be. ForcEpheſ. 1. 11. He worketh all things after the counſell of his owne will: dPſal. 115. 3.And hath done whatſoeuer he pleaſed. eRom. 11. 34.For who was his Counſeller?
The latter is ſtiled Gods good and acceptable will: Rom. 12. 2.whereby he manifeſteth what is pleaſing vntounto him.Gods reuealed will here meant
Q. Which of theſe is here eſpecially meant?
A. His reuealed Word: as is euident by theſe reaſons.
1. The reuealed things of God belong to vsus and our children for euer, Deut. 29. 29.
2. Gods reuealed Word is that rule which wee muſt lay before vsus,Non vbiquè ſicut poteſtas, ſic voluntas eius bona, & beneplacita, & perſecta. Ber. de verb. Eſa. Serm. 5. and the marke whereat wee ought to hauehave an eye in all things. Pſal. 119. 9.
3. This will of God may be reſiſted, and is much reſiſted, by the ſonnes of men. For ſaith Chriſt, How oft would I, &c. And ye would not? Math. 23. 37. Gods good and acceptable and perfect will is not eueryevery where as his power is.
There is therefore great need that wee ſhould pray to hauehave this done.Non vt Deus faciat quae vult ſed vt nos facere poſsimus quae deus vult. Cypr. de Orat. dom. §. 11. Not that God would doe what he will, but that we may be able to doe what he will. As for Gods ſecret co…nſell (as it is kept ſecret) it cannot be here meant, as appeareth by theſe reaſons.
1.Deut. 29, 29. Secret things belong vntounto the Lord our God.
2.Pro. 19. 21. The counſell of God ſhall ſtand: it cannot but be done: ſo as we need not pray that it may be done.
3. A deſire may bee made contrarie to Gods ſecret will without ſinne. Inſtance the deſire of Dauid to build a temple for the Lord: which deſire both Nathan the Prophet of the Lord,2. Sam. 7. 3. and God alſo himſelfe approued, and yet it was the determined purpoſe of God that Dauid ſhould not doe that which he deſired.1. King. 8. 18.
Yet if the foreſaid counſell of God bee made knowne either extraordinarily by ſpeciall reuelation,How Gods counſell is to be yeelded vntounto. or ordinarily by euents (for euents doe declare the determined counſell of God) then ought there to bee yeelded thereto a willing ſubmiſſion: which ſubmiſſion is commended in the examples ofaIob 1. 21. Iob, b1. Sam. 3. 18.Eli, c2. Sam, 12, 22, 23.Dauid, d2. King. 20. 19Hezekiah, eAct. 21. 13.Paul and other Saints. And thus doth this phraſe (be done) import both obedience to Gods Word, and alſo ſubiection to his worke: or a willing yeelding to whatſoeuer God ſaith or doth. It is a phraſe both of action and paſſion. Of action in relation to Gods Word.How Gods will is done. Of paſsion in relation to his guiding prouidence: and importeth patience and contentment euen in ſuch things as croſſe our owne minds: in which ſence ſaid Pauls companions, when they heard his reſolution to goe to Ieruſalem where the Prophet had foretold that hee ſhould be bound,Act. 21. 14. The will of the Lord be done. In regard of Gods ſecret wil,Cum diuinus fiat voluntas tuae, nobis ab illo prccamur ipſum obedientiam. Aug. epiſt. 121. we pray that nothing which God doth, diſpleaſe vsus: and in regard of his reuealed will, that nothing which wee do, diſpleaſe him. Obedience therefore to God is here principally prayed for.
§. 57. Of the extent of our deſire to hauehave Gods will done.
VVHy is this deſire ſet downe imperſonally, thus, be done?
A. Non dixit fiat in me, vel in nobis voluntas tua, ſed prorſus vbiq, terraerum, &c.To ſhew the extent of our deſire. If it had been expreſſed in the firſt perſon (thus, Let vsus doe) our deſire might ſeeme to be appropriated to our ſelues. If in the third perſon (thus; Let men doe) it might ſeeme to be poſted ouer to others from our ſelues:Chryſt. in Mat. 6. Hom. 20. but this indefinite phraſe, be done, may indifferently be referred to our ſelues and all others whatſoeuer they be.
§. 58. Of the rule of our obedience, Gods will.
Q. VVHat learne wee from the expreſſe mention of Gods will in this Petition?
A. Gods will is the rule of our obedience: ſo as, if ſuch a queſtion as the People, Luk. 3. 10. 12, 14Publicans, and Souldiers propounded to Iohn, Luke 18. 18.or the Ruler to Chriſt: or the Iewes to the Apoſtles, be moued,Acts 2. 37. and it be demanded what is to be done, in a word out of this Petition,Epheſ. 5. 17. this anſwere may be giuen, Gods will. This is it which oft▪ we are enioyned to vnderſtand, Rom. 12. 2.to proue, to practiſe: and which is ſo much preſſed in the 119.Epheſ. 6. 6. Pſalme. And that not without iuſt cauſe.Gods will the ground of goodneſſe. For Gods will is the very ground of goodneſſe. Whatſoeuer is willed of God is good: and therefore good, becauſe it is willed of God. Where the Apoſtle prayeth for the Hebrewes, that God would make them perfect in eueryevery good worke; Heb. 13. 21.by way of expoſition he addeth this clauſe, To doe his will.
They who make Decrees of Councels,No ſufficient rule but Gods will. Traditions of Elders, Statutes or Canons of men, or any other thing beſides Gods Word their rule, hauehave but a Leaden rule, which may be bowed this way or that way. What may we then think a mans owne reaſon, will, luſt, appetite or humour to be? and yet doe many make theſe the rules of their obedience.
For our parts let vsus thorowly acquaint our ſelues with Gods Word,Be acquainted with the Word. Pſal. 1, 2. and therein exerciſe our ſelues day and night. Let vsus make it our Counſeller, to be reſolued thereby in all doubts: our guide to be directed thereby in all our wayes: our Light, to be enlightened thereby thorow the darkneſſe of this world: our Touchſtone to proue and try all things thereby. And let vsus hauehave it in as high account as euer Dauid had it.Pſal. 119. ver. 72, 103.
§. 59. Of practiſing Gods will.
Q. VVHat doth this phraſe (be done) teach vsus?
A. Nothing is ſufficient without practiſe. I ſay nothing, becauſe neither knowledge of Gods will, nor a good diſpoſition thereto, nor profeſsion thereof, without doing it, is any thing. All theſe are in their kinde needfull: for practiſe without knowledge can not but be very prepoſterous: without a good diſpoſition, meerely hypocriticall; and without a free profeſſion, too too timerous; ſo as knowledge of Gods will is as light to giuegive direction vntounto practiſe: a good diſpoſition thereto is as ſalt, to ſeaſon it: a free profeſſion is as wine to make it quicke and cheerefull. But yet all thoſe without practiſe are as nothing. He that knoweth his Maſters will and doth not according to it ſhall be beaten with many ſtripes. Luke 12. 47.Hee that hath a good minde and diſpoſition to Gods will, and yet doth it not, condemneth himſelfe in that which hee alloweth: and he that maketh a faire profeſſion of it, but yet doth it not, is like to that Figgetree which Chriſt curſed:Math. 21. 19. and hee hath this doome denounced againſt him by the Iudge of all, Depart from mee thou worker of iniquitie. I may therefore well ſay to them that know, like, and profeſſe Gods will, Bleſſed are ye if ye doe it. The benefit of practiſe, 1. Ioh. 2. 4.But without doing, all is in vaine. For
1. There is no truth of Grace, where there is no practiſe of Grace.
2.Deut. 6. 1. Doing of Gods will is the maine end of reuealing Gods will.
3. The benefit of all conſiſteth in practiſe: For by it, is mIoh. 15. 8.God moſt glorified: ourn1. Theſ. 1. 7. fellow-Saints ſtirred vp to an holy emulation:o1. Pet. 3. 1. they which are without or wonne, orp—16. made aſhamed: and we our ſeluesq2. Pet. 1. 10. aſſured of our Election before the world, and ſaluation after the world: gaining alſo therebyr1. Tim. 5. 10. a good name while we liue, andſProu. 10. 7. a bleſſed memoriall after we are dead.
If theſe motiues be not ſufficient to moue ſuch as know the will of God to adde practiſe thereunto, and to doe it, I know not what can be ſufficient.
§. 60. Of mans diſabilitie to doe Gods will.
Q. Quare precamur vt a Deo bonum nobit animi propoſitum contingat? Quia infirma eſt ad bonum humana Natura. Greg. Nyſ. de Orat.VVHat are we taught by deſiring this of God that his will be done.
A. a2. Cor. 3. 5.Man is vnable of himſelfe to doe Gods will. bIoh. 15. 5.Without mee (ſaith the Lord) yee can doe nothing. cPhil. 2. 13.It is God that worketh in vsus both to will and to doe. As for man, take him as hee is of himſelfe, and it will appeare thatdGen. 6. 5. eueryevery imagination of the thought of his heart is onelyonly euill continually. And by the weakeneſſe of this corruptible body wee are held backe from bringing our wils to yeeld vntounto, and agree with Gods will. Is it then poſſible that of himſelfe hee ſhould doe that which is ſo pure and perfect as the will of God is?Ipſa corruptibilis huius infirmitate corporis praepedimur ne voluntas noſtra diuinae valeat coberere. Bern. in Quadr. Serm. 6.
On this ground we ſee that there is iuſt cauſe
1. To deny our ſelues, andeProu. 3. 5. not to leane vntounto our owne wiſedome, will, conceit, or any naturall abilitie.
2. To call vponupon God tofCant. 1 3. draw vsus, that ſo we may runne after him: and wholly to depend on him for his preuenting, aſſiſting, and perfecting Grace.
3. To vſe ſuchgCol. 3. 16. meanes as God hath ſanctified to enable vsus to doe his will.Vſes of the knowledge of mans diſability.
4. TohRom. 11. 36. giuegive the praiſe of all that abilitie wee hauehave to doe Gods will vntounto God, who worketh in vsus hoth the will and the deed.Vt fiat in nobis voluatas deiopi. … eſt voluntate De… i-ope cius Cyp', de …rat. Dom. § 11.
5. Tok1. Cor. 15. 10. vſe and imploy the ſaid abilitie to the glory of God.
§. 61. Of the force of this word THY in the third Petition.
Q. TO whom hath this Particle THY in the third Petition relation?
A. To the ſame perſon to whom it had relation in the two former Petitions: and it importeth the ſame things in this Petition that it did in the other two, namely, a Reaſon, Reſtraint, and Emphaſis.
A Reaſon, becauſe it ſheweth that the Will here mentioned is the will of Our Father who is in heauen, whoſe name is aboue all to be hallowed, and whoſe kingdome is before all to be preferred.
A Reſtraint, becauſe it implyeth that his will onelyonly is to be done.
An Emphaſis, becauſe it intimateth an aduancing of Gods will aboue all others.
§. 62. Of preferring Gods will before all others.
Q. VVHat then doth this Particle THY teach vsus?
A. Gods will is to bee preferred before all others. ThisaGen. 39. 9. Ioſeph, bDan. 6. 10.Daniel, andc—3. 18. his three Companions, thedActs 5 29. Apoſtles and many others well obſerued, when they refuſed to yeeld to mans will againſt Gods: and e2. Sam. 15. 26.Dauid, fAct. 21. 13.Paul, andgMat. 26. 39. Chriſt, when they ſubmitted their owne wils,Si filius obaudiuit vt faceret patris voluntatem, quanto magis ſervus obaudire debet, vt ſaciat domini voluntatem. Cypr. loc. citat. to Gods, in ſuch things as if it had beene the will of God, they could hauehave deſired to hauehave beene otherwiſe. Among others, the example of Chriſt is to be obſerued, becauſe hee was a Sonne, and we are but ſeruants. If the Sonne yeelded to doe the will of his Father, how much more ought the ſeruant to yeeld to doe the will of his Maſter.
Both the ſupreme Soueraignty of God, and alſo the abſolute perfection of his will require as much.Docemur ſemper ad Dei, non ad noſtram reſpicere voluntatem, quia in noſtra voluntate aliquotiens contaria ſuut: in domini autem voluntate vita eſt ſemper & bonitas. Aug. de Temp. Serm. 126 As for our owne and other mens wil they are ſubiect to much errour, and oft proue very pernicious.
This is eſpecially to be noted of ſuch as can bee content to doe Gods will ſo farre as it is agreeable to their own humour, or croſſeth not the will of thoſe men whom they are loth to offend. But if in theſe caſes they refuſe to doe Gods will, they hauehave it not in that high account that here they are taught to hauehave it, and they come very ſhort of the extent of this Petition, whereby wee are taught alwayes to hauehave one eye on Gods will, and not on our owne. For in our will there are many contrarieties, but in the Lords will there is alwaies life and goodneſſe.
§. 63. Of praying onelyonly for men in earth.
Q. VVHo are compriſed vnderunder this phraſe in earth?
A. Sonnes of men inhabiting in earth.Iob 4. 19. In this phraſe there is a double trope.Metony…ia ſubiecti. Synec doc he generis. Firſt the Place is put for them that are therein. Secondly, a generall is put for a particular. For there are ſundry ſorts of creatures that liue on earth: yet onelyonly the chiefe and principall of them are meant: euen they who hauehave the dominion ouer all the reſt. Now Men are here thus ſet forth, becauſe while they liue on earth they are moſt backward to do Gods will.
Q. What inſtruction may be raiſed from this phraſe in earth?
A. Men while they liue in this world need our prayers. All the directions giuen in Scripture to pray for any, all the promiſes made to prayer, all the warrant that is giuen for performing this dutie, is reſtrained to prayer made for them that liue in earth. And they are to be prayed for:
1. Becauſe they are ſubiect to manifold infirmities.
2. Becauſe they may reape benefit by our prayers: which they that are taken from earth can not doe. For they that are tranſlated from earth to heauen are made perfect: ſo as they need not our prayers. And they that are caſt downe from earth to hell, are implonged into ſuch irrecouerable miſerie, as they can reape no benefit by our prayers.
Let vsus not therefore offer vp ſo pretious incenſe as prayer is, in vaine, for ſuch as can reape no benefit thereby. But in faith let vsus pray for them that are in earth.
§. 64. Of the meaning of this phraſe in heauen.The inhabitants of the higheſt heauens, not the hoſts of the middle heauen are here meant.
Q. VVHo are compriſed vnderunder this phraſe in heauen?
A. The glorious Angels and glorified Saints with Chriſt their head.
Some thinke the middle heauen to be here meant, where the Sunne, Moone, and other Stars are placed: and that partly becauſe the creatures in that heauen do conſtantly keepe that courſe wherein by the will of their Creator they were at firſt placed; and partly becauſe they are viſible, ſo as that conſtant courſe of theirs according to the will of God, may be ſeene by men on earth. But howſoeuer that conſtancie of theirs may be a witneſſe againſt our manifold aberrations, and ſweruings from that courſe wherein our Creator hath ſet vsus: yet in that they hauehave no vnderſtanding to take notice of the will of God, nor do what they do by any free,Hoc oramus vt dei volunt…s ſicut in coeleſtibus facta eſt creaturis, ſiat etiam in terrenis: vt ſicut Angelus ſic &. homo, &c. Bern. in Quadr. Serm. 6. willing choice, but by a naturall motion from which they can not ſwerue, we muſt aſcend higher then that heauen, euen to the higheſt heauen of all, where the forenamed Angels and Saints are, who in all things by a moſt free and willing choice do perfectly fulfill the will of God.
Q. How can they whom we ſee not to be a patterne for vsus?
A. By the word we may know what is done by them. For God hath thereby manifeſted how they do his will.
§. 65. Of the manner of following a perfect patterne.
Q. HOw can we do Gods will as they do it, ſeeing they in all points do it moſt perfectly: and it is impoſſible for vsus to attaine to ſuch a perfection?
A. 1. In ſuch a manner as they do, may we alſo do Gods will, though not in ſo compleate a meaſure. A candle giueth light in an houſe, euen as the Sunne doth in the world: in ſuch a manner, not in ſo great meaſure. There may be in qualitie and likeneſſe a compariſon betwixt things that are in quantitie and meaſure very vnequall. In this reſpect they who hauehave hope in Chriſt are ſaid to purifie themſelues euen as he is pure.
2. All the Saints euen on earth hauehave the beginning of that heauenly perfection wrought in them:1. Ioh. 3. 3. which beginning the Apoſtle ſtileth The firſt fruites of the Spirit. Rom. 8. 23.Now we may be confident of this very thing, Phil. 1. 6.that he who hath begun a good worke in vsus, will performe it vntill the day of Ieſus Chriſt: 1. Cor. 1. 8.that we may be blameleſſe in that day.
3. Our deſire and endeauour may and muſt be beyond our abilitie:Phil. 3. 13. as ſhall be proued by and by.
§. 66. Of the matter of Patience which the inhabitants of heauen hauehave.
Q. HOw can there be a ſufficient patterne where there is no triall of Patience, as in heauen there is none? For the Angels and Saints in heauen are not ſubiect to any croſſes that ſhould trie their patience.
A. This patterne is eſpecially for actiue obedience.
2. Thoſe heauenly Spirits do many things which they would not but for the will of God. When it is the will of God, the Angels do willingly deſcend from heauen to earth, Gen. 28. 12.ſometimes to bring glad tidings to the Church,Reu. 14. 6, 19. and ſometimes to execute vengeance on ſinners. Yea the ſoules of the Saints which hauehave bene taken out of their bodies & carried into Abrahams boſome, that place of ioy and bliſſe, hauehave bene contented at the will of God to leaue their glorie,mMat. 27. 53. and to returne againe into their bodies, euen asnIoh. 6. 38. Ioh. 11. 44. Chriſt came downe from heauen, not to do his owne will, but the will of him that ſent him: and as his ſouleoLuke 23. 43. after it had bene in Paradiſep—24 5, 6. returned into his body in earth. Now heauen, Paradiſe, and Abrahams boſome is a place of ſuch glorie, and ſo conſpicuouſly doth the brightneſſe of Gods glorie there ſhine forth, as the coeleſtiall ſpirits would neuer be willing to depart out of it, but to do the will of their Lord.
3. There is a compaſſion in them for the afflictions of the Church in earth. For the Saints in earth and in heauen are fellow members of one and the ſame bodie: in which reſpect there cannot but be ſome ſympathie and fellow-feeling of their fellow-members afflictions: euen asqMat 25. 42. &c. there is in the head of that bodie Ieſus Chriſt. The maine reaſon why therReu. 6. 10. ſoules of the Martyrs, departed, deſire vengeance on the enemies of the Church, is for thoſe Saints ſake who were liuing, and ſo ſubiect to their tyrannie and crueltie. It is ſaid that there is ioy in the preſence of the Angels of God, Luke 15. 10.ouer one ſinner that repenteth. duplicate page duplicate page duplicate page duplicate page Why not then compaſſion alſo ouer the Church that is afflicted?
4. The Saints in heauen through patience inherit the promiſes.Heb 6. 12. (For through many afflictions men enter into the kingdome of God) and therein we are exhorted to be followers of them.Acts 14 22. Sancti ſimiles nobis …cre paſſibiles, & ipſi peregrinationis huius & exilij d… ploraucre moleſtias, &c. B…. infeſt. o…. Sanct Serm. 1.
5. With patience they expect the reſurrection of their bodies, and perfect conſummation of that glorie which is ordained for the whole bodie of Chriſt, and all the members thereof. When it was tould the ſoules of the forenamed Martyrs deceaſed, that they ſhould reſt vntill their brethren ſhould be fulfilled, they were ſilent, and patient: they replied not againe.
Thus then wee ſee that in heauen there is a patterne of patience.Reu. 6. 11.
§. 67. Of well doing good.
Q. VVHat learne we from this direction (as it is in heauen) added to the Petition?
A. Good things are to be done after a right manner. So much is noted in the ſumme of the Morall Law, as aMat. 22. 37, 39 In ſacrificijs quae Abel & Cain primiobtulerunt, non munera eorum deus, ſed corda intue batur vt ille placeret in munere qui placebat in corde. Cypr. de Orat. Dom. §. 18.Chriſt hath ſet it downe. The good things enioyned are to louelove God, and our neighbour. The manner of louing God, is to do it with all the heart, &c. The manner of louing our neighbour is to louelove him, as our ſelfe. If the Scriptures be obſeruantly read, we ſhall find them as copious in preſcribing the right manner, as in preſſing the maine matter of any du…ie: and in declaring Gods approbation of the one more then of the other. Take for example the firſt worke of pietie recorded to be done after mans fall. In the ſacrifices which Abel and Caine firſt offered, God did not behold the offering, but the heart, that he might pleaſe God in his offering, that pleaſeth him in his heart. The offering declared the worke: the heart the manner of doing it.
Forb1. Pet. 2. 15. Gods will is manifeſted in the manner as well as in the matter. Yea if a good thing be euilly done, God will ſay,cIſa. 1. 12. who required this at your hands? For a good thing isdIſa. 66. 3. cleane peruerted, and made euill by an euill manner of doing it.
It is therefore very requiſite that wee1. Cor. 11. 28. examine good things euen by the manner of doing them: and not thinke it ſufficient that the thing we do is for the matter and ſubſtance of it lawfull and warrantable. As many (if not many more) tranſgreſſions are committed by failing in the manner of doing good things, as by doing things which are ſimply euill.
§. 68. Of propounding a perfect patterne before vsus.
Q. VVHat are we taught by the kind of patterne ſet before vsus?
A. The patterne which we follow muſt be perfect: ſuch a patterne is the example of thoſe that are in heauen.fHeb. 12. 23. They are ſpirits of iuſt men made perfect. Like patternes cannot be found on earth, except the patterne of Chriſt in the dayes of his fleſh, gPhil. 2. 5. Heb. 12. 2.which is alſo ſet before vsus.
Q. How are examples of Saints on earth to be followed, if our patterne muſt be perfect?
A. No Saints example that euer liued on earth for the time of his abode on earth,How Saints on earth are to be followed. is made a patterne in all things without exception to be followed. But their examples are ſet before vsus to be imitated.
1. In ſuch particular good things as they did well. Thus hGal. 3. 7.Abraham in beleeuing Gods promiſes;iNom. 12. 7. Moſes in being faithfull in Gods houſe; theklam. 5. 10, 11. Prophets in long ſuffering; Iob in patience; other Saints in other particular graces are made patternes.
2.l1. Cor. 11. 1. So farre forth as they followed a perfect patterne we muſt follow them.
We are very proane to follow imperfections:The danger of ſetting imperfect patternes before vsus. as a ſtreame where a breach is made, will leaue the channell to runne in that breach: and by ſtriuing to runne therein will make the breach greater and greater: ſo we, where we ſee any defect in the patterne, are readie not onelyonly to faile by that defect, but to be farre worſe.mMath. 23. 15. A Proſelite made by a Phariſie, proued two-fold more a child of hell then the Phariſie. We are, by that corruption of nature which is in vsus, proane to ſwerue from the patterne which is ſet before vsus, euen where the patterne it ſelfe is good and right. How much more ſhall we ſwerue when the patterne is defectiue? YetnPhil 3. 15. by a perfect patterne we ſhall be kept the nearer, and held the cloſer to perfection.
It is therefore a point that much concerneth vsus to make choice of our patterne:Choice to be made of our patterne. and not to be beguiled with glorious titles of Antiquitie, Vniuerſalitie, Multitude, and Conſent of men on earth. Perfection was neuer found in theſe: much leſſe in ſome few, or ſingle men that are blinded and puffed vp with honour, wealth, power, or any ſuch earthly preheminence. Yet how doth the whole world almoſt follow ſuch, and make them their onelyonly patterne?
§. 69. Of aiming at more then we can attaine to.
Q. VVHat learne we from ſetting thoſe who are in heauen as a patterne before thoſe who are in earth?
A. Such perfection as in this life cannot be attained to, may be aimed at. For it is not poſſible for any on earth to bee ſo perfect as they who are in heauen: yet muſt we aime at their perfection, and endeauour after it. For Chriſt exhorteth to be perfect as our heauenly Father is perfect.Mat. 5. 48.
1. Thus ſhall we the better diſcerne how far ſhort we come of perfection, and of that integritie which is requiſite for all thoſe that ſtand in Gods glorious preſence. On this ground ſaith Iob, Iob 9. 2.How ſhould man compared vntounto God be iuſtified?
2. Thus we ſhall be the more humbled, and brought to ſay to God as Iob did: Iob 40 4.—40. 6.Behold I am vile, what ſhall I anſwer thee? I will lay my hands vponupon my mouth. I abhorre my ſelfe, and repent in duſt and aſhes.
3. Thus ſhall we be brought to a thorow and vtter deniail of our ſelues: and from all ſelf-conceipt and confidence in our owne righteouſneſſe:Pſal. 143. 2. and to pray vntounto God not to enter into iudgement with vsus.
4. Thus ſhall we be the more ſtirred vp to put forth our vttermoſt abilitie:Phil 3. 13, 14. as it is in the Prouerbe, He that will ſhoote high muſt aime at the Sunne, a marke farre beyond his reach. A man that ſhooteth at a marke within his reach may ſhoote ſhort for want of putting out his full ſtrength.
Little do they regard theſe helpes,Their folly who make ſinfull men their patterne. who ſet the examples of mortall, weake, ſinfull men before them: and thinke all is well if they be any thing better then the worſer ſort of people; as that Phariſie who ſaid.Luke 18. 11. O God, I thanke thee that I am not as other men are, extortioners, vniuſt, adulterers, or euen as this Publican. Hence is it that they are ſo farre from iudging themſelues for many of their ſinnes, as they are readie rather to iuſtifie themſelues when they are reproued, and to ſay, Do not ſuch and ſuch men the like? What ſinne almoſt might not be iuſtified if the patterne of men on earth, yea of the beſt, were a ſufficient plea and pretext? HaueHave ye not heard of Noahs drunkenneſſe, Dauids adulterie and murther, Lots inceſt Salomons idolatrie, Peters deniall of Chriſt, and other like ſinnes committed by other like men? By ſuch patternes men are many times made to ſtumble in the way wherein they ſhould walke, if they be not cleane turned out of it.
The patterne here propounded by our Lord ſtirreth vsus vp to couet earneſtly, Seeke to excell. 1. Cor. 12. 31.—14. 12.the beſt gifts, and to ſeeke to excell.
By this patterne in heauen ſet before vsus,Reproofe of prophane ſcoffs. the common ſcoffes of prophane Libertines (vpbraiding ſuch as endeauour to follow this direction, with the nick-names of Angels on earth, and young Saints) are wiped away. How can thoſe tauntes be imagined to be otherwiſe made then in deriſion of this direction? which aſſuredly he that gaue this direction will not ſuffer to paſſe vnreuenged.
§. 70. Of the order of the third Petition.
Q. TO which of the former Petitions hath this third Petition reference?
A. To both of them.
To the firſt as a manifeſtation of the truth of our deſire to hallow Gods Name. For no ſuch euidence can be giuen thereof, as a true and thorow ſubiection of our ſelues in all things to the will of God. Then is Gods Name moſt hallowed, when his will is beſt done. Of all places, in heauen is Gods Name moſt hallowed, becauſe there his will is beſt done: for which end Chriſt doth here ſet them in heauen before vsus for a patterne therein.
To the ſecond Petition hath this reference as a reaſon of our deſire thereof. For the ſubiects of Gods kingdome are they that moſt readily and faithfully do the will of God. We therefore deſire that Gods kingdome may come, that there may be the more to do the will of God.
§. 71. Of the honour done to God by doing his will.
Q. VVHat doctrine ariſeth out of that relation which this Petition hath to the firſt?
A. Gods honour is moſt aduanced by a faithfull ſubiection to his will.Ioh. 17. 4. Thus doth Chriſt proue that he glorified his Father on earth, namely, by finiſhing the worke which he gaue him to do.
For by our forwardneſſe to do Gods will we acknowledge both the greatneſſe and alſo the goodneſſe of God. We acknowledge that he is the ſupreme Soueraigne who hath power to require this and that to be done: and withall we acknowledge that what he declareth to be his will is moſt good. For theſe are the motiues which are of force to draw vsus on to do any ones will: the Soueraigntie that he hath ouer vsus that willeth this or that: and the equitie of that which hee willeth.
We ought therefore hereby to be the more ſtirred vp to do Gods will: becauſe thereby his Name is hallowed.
§. 72. Of ſhewing our ſelues to be Gods ſubiects by doing his will.
Q. VVHat doctrine ariſeth out of the relation which this Petition hath to the ſecond?
A. They are the trueſt ſubiects of Gods kingdome, who are readieſt to do his will.
Hence was it that the Pſalmiſt where he ſhewed that God had ſet vp his Sonne a King, inferreth theſe exhortations, Serue the Lord, Pſal. 2. 6, 11, 12.Kiſſe the Sonne, &c. And againe vponupon a like ground he ſaith,Pſal. 110. 3. Thy people ſhall be willing in the day of thy power.
The Word of God (which is that will of God that is here eſpecially meant) is the Scepter of his Kingdome, and the law thereof. All the Statutes and Ordinances of his Kingdome are compriſed in his Word; they therefore that doe it muſt needs be his beſt ſubiects.
This then is a true tryall of our ſpirituall eſtate:Mat. 12. 49, 50. whether we be indeed of his Kingdome or no.Pſal. 40. 8. If wee delight to doe his will, and his law be in our hearts, then hauehave we good aſſurance in our owne ſoules, and giuegive good euidence to others that wee are true members of his Church, true ſubiects of his Kingdome. But if there be nothing but a bare profeſſion, wee are like to the Figge-tree that cumbred the ground: Luke 13. 7.or like to thoſe who ſaid they were Gods people, but indeed were the Synagogue of Satan. Reu. 2. 9.Gods Kingdome commeth not by profeſſing and ſaying, but by performing and doing Gods will.Math. 7. 21.