Chapter XXIII: Front Matter (23)

2. In desiring that Christ’s kingdom may come, we pray that the gospel may be propagated throughout the world, the Jews called, and the fulness of the Gentiles brought in. When the gospel-dispensation, which is Christ’s kingdom was first erected; the apostles, who were employed in this important work, were to fulfil that commission which he gave them, in preaching the gospel to all nations, which accordingly they did, and, by the extraordinary hand of God that attended it, it was spread, in a short space of time through a considerable part of the world; many of the Jews were called, among whom all that were ordained to eternal life, believed; and as for the Gentiles, who, before this, were unacquainted with the way of salvation, they had Christ preached to them, and many churches were gathered from among them; by which means his kingdom was advanced, and a foundation laid, for the propagation and flourishing state of the gospel in all succeeding ages, the effects whereof are experienced at this day. Therefore, when this petition relating to the coming of Christ’s kingdom, was used by those who lived at this time, when our Saviour gave this direction about it; that which was principally intended thereby, was, that Christ might be preached to the Gentiles, and believed on in the world; that the veil, or the face of the covering that was spread over all nations, might be taken away, and the way of salvation might be known by them, who, before this, sat in the region and shadow of death: Though, when it is used by us, we signify our desire that this invaluable blessing may be still continued, and the promises relating to the greater success thereof, may have a more full accomplishment. The apostles, indeed, in executing their commission, are said to have preached the gospel to all nations, that is, to a very considerable part of the heathen world: However, it does not appear that every individual nation of the world has been yet favoured with this privilege; and therefore, what was foretold concerning the _earth’s being full of the knowledge of the Lord, as the waters cover the sea_, Isa. xi. 9. and other predictions to the like purpose, do not seem hitherto to have had their full accomplishment[116]. And it is very evident, that many nations, who once had the gospel preached to them by the apostles, are now wholly destitute of it. And though it is true, a considerable number of the Jews at first, believed in Christ; yet the greatest part of that nation were cast off, and all remain, at this day, strangers and enemies to him: Therefore we cannot but suppose, that those prophecies which respect their conversion, in the latter day, together with the fulness of the Gentiles being brought in, shall be more eminently accomplished than they have hitherto been[117]. This is therefore what we are to pray for when we say, _Thy kingdom come_; and, in order thereto, we are to be importunate with God,

(1.) That his interest may be still maintained, and the glory may not depart from his church; but that it may still enjoy the ordinances of his grace, and those privileges by which it is distinguished from the world, notwithstanding all the attempts of hell, and persecuting powers to undermine and overthrow it. And, though it be brought to a very low ebb at this day, that he would revive his work in the midst of the years, till he be pleased to cause that glorious day to dawn, which his people are now desiring, waiting and hoping for; and in order hereunto, we are to pray,

(2.) That there may be a more plentiful effusion of the Spirit, which is absolutely necessary to the advancement of Christ’s kingdom; a farther reformation of the church, and a greater spread of the gospel in those nations where it is not known at present.

(3.) We are to pray, that the church may be furnished with all gospel-officers and ordinances that are necessary hereunto. Not that we are to pray, that new ordinances may be instituted, which, at present, are not known, which we have no warrant from scripture to expect; but that God, by the good hand of his providence, would send his ordinances, namely, the word, sacraments and prayer, which are his outward and ordinary means of salvation, into those parts of the world, which are, at present, strangers to them. Accordingly we are to pray,

[1.] That whereever God has a people who thirst after the word, but enjoy not the preaching thereof, especially with that zeal and clearness as is necessary to their spiritual advantage and edification in Christ, that he would send faithful labourers among them, that their souls may not pine, starve, and be in danger of perishing, for lack of knowledge.

[2.] That where the word of God has been preached with success, so that many believe in Christ, who, nevertheless, have not the advantage of walking together, for their mutual edification, in a church-relation, that God would over-rule and order matters so, that they who have given up themselves to the Lord, may encourage and strengthen the hands of one another, by joining together in religious societies, owning Christ’s kingly government, and worshipping him in all those ordinances which he has given to his churches. And,

[3.] That there may be proper officers, spirited, qualified, and raised up, in subserviency thereunto; that there may be a constant supply of _pastors according to his heart, which shall feed with knowledge and understanding_, Jer. iii. 15. These are necessary to the well-being of a church; and though extraordinary gifts are not to be expected, in like manner as God was pleased to bestow them on his apostles in the first planting of the gospel; yet there are some gifts which Christ has purchased, and we are to pray for, that are particularly adapted to the furnishing them, who are called to minister as officers in his churches, for the promoting his cause and interest therein, and thereby advancing his spiritual kingdom.

(4.) We are to pray, that the church may be purged from those corruptions that tend to defile, and are a great reproach to it, and very unbecoming the relation that it stands in to Christ. It is not, indeed, to be supposed, that any church in the world, is so pure that there are no corruptions in it, which appear to the eye of the heart-searching God: But some are visible to the world, being notorious and inconsistent, not only with the purity, but, if allowed of, with the very being of a church of Christ; which are matter of lamentation to the godly, and a reproach to those who are chargeable therewith; and, as the apostle styles them, _a root of bitterness springing up and troubling_ them, whereby many are _defiled_, Heb. xii. 15. These corruptions are either such as respect the faith, or conversation of professors.

[1.] As to what respects corruption in matters of faith. These consist in the denying the most important doctrines, which are necessary to be known and believed, in order to our salvation; and with respect hereunto, we are to pray, that Christians may not depart from the faith, which was once delivered to the saints, being _carried about with divers and strange doctrines_, chap. xiii. 9. or, as it is said elsewhere, _soon removed from him that called them into the grace of Christ unto another gospel_, Gal. i. 6. We are also to pray, that he would root out those errors and heresies which are inconsistent with the church’s purity; and have a greater tendency to bring about its ruin than all the persecutions it can meet with from its most enraged enemies.

[2.] There are other corruptions that more especially respect the conversation of those who are called Christians, that walk not as becomes the gospel of Christ, by which means there is no visible difference between the church and the world: Thus the apostle tells the church at Corinth, 1 Cor. iii. 3. that some of them were _carnal and walked as men_; that is, notwithstanding the profession of religion that they made, in their conversation they differed little from the men of the world: And he also speaks of others who _profess that they know God, but in works deny him, being abominable, disobedient, and unto every good work reprobate_, Tit. i. 16. Now, with respect to these, we are to pray, that their profession may be adorned by a holy life; that none may cast a stumbling-block in the way of these who watch for their haltings, and are glad to take all opportunities to improve the falls and miscarriages of Christians against them; and that God, by his providence, or rather, by his Spirit, poured out from on high, would refine and purify his church, _purge away the dross, and take away all the tin_, as the prophet expresses it, Isa. i. 25.

(5.) We are farther to pray, that the ordinances of Christ may be purely administered, without any mixture of human inventions, which tend to debase, and are far from adding any beauty or glory to them. It is natural, indeed, for man to be fond of, and pleased with, those ordinances, which take their rise from himself; but God, who is jealous for the purity of his own worship, can in no wise approve of them, and they are so far from advancing Christ’s kingdom, that God reckons it no other than _setting our threshold by his thresholds_, and _our post by his_, which he calls _a defiling his holy name, by the abominations which they_ herein _commit_, which will be the ground and reason of his _consuming them in his anger_, Ezek. xliii. 8. Therefore, we are to pray, that whatever intrudes itself into any branch of the worship of God, as not receiving any warrant or sanction from himself, may be removed out of the way, that hereby his church may be reformed, and its destruction prevented.

(6.) We are to pray, that the church may be encouraged by civil magistrates, that their government may be subservient to Christ’s spiritual kingdom; that, according to God’s promise, _kings may be_ its _nursing fathers, and their queens_ its _nursing mothers_, Isa. xlix. 23. that, by this means, it may have peace and safety, and not be exposed, as it has often been, to the rage and fury of persecuting powers; and also, that magistrates may be guardians, not only of the civil, but religious liberties of their subjects, which is necessary to complete the happiness of a nation, and bring down many blessings from God upon it. We are also to pray, that God would not only incline them to advance religion, by rendering the administration of civil government, subservient thereunto, but that, by a steady adherence to it themselves, they may strengthen the hands of the faithful, and encourage many others to embrace it: And if, on the other hand, they are disposed to exercise their power, in such a way, as tends to the discountenancing religion, and weakening the hands of those who profess it; we are to pray, that God would over-rule their counsels, and incline them to deal favourably with those who desire stedfastly to adhere to it.

(7.) We are taught, in this petition, to pray, that the means of grace may be made effectual to the converting of sinners, and to the confirming, comforting, and building up of believers; that a great and effectual door may be opened for the success of the gospel, and that it may _come not in word only, but also in power_, 1 Thess. i. 3. so that, by this means, the Lord would be pleased to add to the church daily, such as shall be saved, that hereby Christ’s government, or spiritual kingdom, may be promoted in the hearts of his people, and they enabled to testify a ready and willing subjection to his authority, and yield obedience to him, with all the powers and faculties of their souls.

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

Footnote 115:

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

Footnote 116:

_See Vol. II. page 376._

Footnote 117:

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

Quest. CXCII.

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

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

For the understanding of this petition, we must enquire,

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

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

2. It is farther supposed, that the will of man is naturally averse, and disinclined, to obey the divine commands, which is the result of our fall and apostacy from God; and, through the corruption of our nature, we are prone to say, _Who is lord over us_, Psal. xii. 4. and, _What is the Almighty, that we should serve him_, Job xxi. 15. This is the source of all that opposition which the heart of man expresses against the laws of God, while sinners entertain a fixed resolution to give laws to themselves; and, on the other hand, are wholly inclined to do the will of the flesh and of the Devil: This the apostle calls _fulfilling the desires of the flesh and of the mind_; while at the same time, they _walk according to the prince of the power of the air, the spirit that worketh in the children of disobedience_, Eph. ii. 2, 3. This will of the flesh is agreeable to the dictates of Satan, by whom it is content to be kept in perpetual bondage; his suggestions are agreeable to the corruption of nature; whereas, the command of God being contrary to it, as containing in them the signatures of his holiness, are grievous and burdensome to fallen man; the law is spiritual, and therefore it cannot be agreeable to those who are carnal, and, as it were sold under sin. And this discovers itself,

(1.) In that, sinful man is determined to do, not what is lawful, but what is pleasing to himself, not considering what he ought to do, as being accountable to God, the judge of all for his behaviour in this world; but whether it is agreeable to his own inclinations, and affords some present delight to his carnal appetite.

(2.) As for Satan, he uses his utmost endeavours to strengthen these resolutions, and increase the depravity and corruption of our nature; and, for this end, daily presents objects to our imaginations, that are agreeable to the desires of the flesh; and these are received with pleasure and delight, whereby a snare is laid for the ruin of the soul, so that it becomes more and more alienated from the life of God; and not only indifferent, as to matters of religion, but utterly averse to them. This is the reason of all the dishonour that is brought to God in the world; whereby it appears, that his will is not done therein, as it ought to be.

Moreover, as the will of man sets itself against the commanding will of God, so it expresses the same aversion to his providential will; which is not said indeed, to be done, but it ought to be submitted to, by us. We are as much inclined to find fault with what God does in the world, as we are to rebel against his law. This appears in our being discontented and uneasy with the allotments of providence, especially when we are under the afflicting hand of God; whereby we are apt to charge him as dealing hardly with us, because we have not those opportunities, we desire, to fulfil the lusts of the flesh, or some check is given to our corrupt appetites or inclinations. How ready are we to complain of injuries done us, as though God were obliged to give us whatever we would have, how contrary soever it may be to our real good and advantage, as well as his own glory! Of this we have many instances, in the perverse behaviour of the children of Israel in the wilderness, who were frequently complaining of the hardships they endured; and, by their murmuring against God, provoked him to send those terrible judgments which, as they might have foreseen, would be the consequence thereof. This is the most unreasonable behaviour towards him, who has a right to do what he will with his own, and directly contrary to that temper of mind which the gospel suggests; whereby we are taught, in whatsoever state or condition of life we are, therewith to be contented. It is, in both these respects, that we are instructed, in this petition, to pray, that _the will of the Lord_ may _be done_. Which leads us to consider,

II. The subject-matter of what we are taught to pray for in this petition, when we say, _Thy will be done_. And,

1. With respect to God’s commanding will, we are to pray, that he would incline and enable us to yield obedience to it; and accordingly,

(1.) We are to be earnest with him, that he would remove the ignorance and blindness of our minds, that we may see a beauty and glory in every thing that he commands; for, next to the Sovereignty of God, which is the first motive hereunto, the excellency of what he commands is to be considered as an inducement to obedience. Therefore we are to be convinced, that his _law is holy, his commandment holy, just, and good_, Rom. vii. 12. or, that duty and interest are herein inseparably connected, so that the one can never be secured without the other. This is the work of the Spirit of God, when he directs and leads us in the way wherein we ought to walk.

(2.) We are to pray, that God would take away the obstinacy and perverseness of our wills, that our obedience may be matter of choice, and performed with delight, otherwise it cannot be pleasing to him; and accordingly we are to pray,

[1.] That it may be performed with the utmost sincerity, as approving ourselves not to men, but God, who searcheth the heart; and that it may proceed from a principle of spiritual life and grace, and be done with a single eye, to his glory, whose we are, and whom we desire to serve.

[2.] We are to pray, that our obedience may arise from a filial fear of God, and a love to him, and not barely a dread of punishment, or fear of his wrath, as the consequence of our rebellion against him; or from a mercenary frame of spirit, that looks at nothing farther than some advantages which we expect to receive from him; and that it may also proceed from a sense of gratitude for the many benefits which we receive from him, whereby we are, as it were, constrained to do his will.

[3.] This obedience ought to be universal, with respect to the matter thereof, and constant, with respect to our perseverance therein. We are not to choose to obey some of the divine commands, and refuse others; or to perform those duties which are most easy, and reject those that are difficult; or to obey the will of God, so far as it comports with our secular interest, and indent with him to be excused in those things that are inconsistent therewith: but we must leave it to him alone, to prescribe the matter of duty, and express an entire compliance therewith, whatsoever it be that he requires. Thus the Psalmist says, _Then shall I not be ashamed when I have respect unto all thy commandments_, Psal. cxix. 6.

Moreover, this obedience must be constant, without our growing cold and indifferent therein, or desisting from it, according as our condition in the world is altered, as though we had nothing to do with God and religion, but when we are under some pressing difficulties; for that is to set our faces heaven-ward for a time, and afterwards to draw back unto perdition.

(2.) We are to pray that God would enable us to submit to his disposing will, as being satisfied that all the dispensations of his providence are right; and accordingly to say, with David, _Here am I, let him do to me as seemeth good to him_, 2 Sam. xv. 26. This consists,

[1.] In maintaining a quiet, easy, composed frame of spirit, fitted for the exercise of religious duties, though under trying dispensations of providence.

[2.] When we justify God, and lay the blame on ourselves, whatever afflictions we are exercised with. Thus the Psalmist speaks of himself as deserted, and God as _far from helping him_, he acknowledges the equity of his dispensations, when he says, _Thou art holy, O thou that inhabitest the praises of Israel_, Pal. xxii. 1. 3. or, as he elsewhere expresses himself, _The Lord is upright, he is my rock, and there is no unrighteousness in him_, Psal. xcii. 15.

[3.] When we are disposed to bless God, at the same time, when he takes away outward mercies, as well as when he gives them: Thus Job, when he was stripped of all he had at once, says, _The Lord gave, and the Lord hath taken away, blessed be the name of the Lord_, Job i. 24. We are now to consider,

III. The manner in which the will of God is to be done: Accordingly we are taught to pray, that it may be _done in earth as it is in heaven_; not that we are to suppose that the best of saints can arrive, while in this world, to the perfection of the heavenly state; so that it is possible for them to do the will of God in the same manner, or degree, as it is done in heaven: Therefore the particle as respects similitude, rather than equality, and all that we can infer from hence is, that there is some analogy or resemblance between the obedience of the saints here, and that of the inhabitants of heaven. This implies in it a desire,

1. That it may be done with great humility and reverence. Thus the angels, who have the character of Seraphims, are represented, in that emblem or vision which the prophet Isaiah saw, of the _Lord sitting on his throne_, Isa. vi. 1, 2. and the _Seraphims_ attending him, as having their _faces covered with their wings_, in token of reverence and humility. And others are described as _casting their crowns before the throne_, Rev. vi. 10. intimating, that all the glory that is put upon them, is derived from him that sits on the throne, and that their honour is not to be regarded or mentioned, when compared with him who is the fountain thereof.

2. This expression farther implies in it a desire to do the will of God with all cheerfulness. Some think that this is intended in the vision which John saw concerning the seven angels, who were employed to inflict the seven last plagues on the church’s enemies, when they are represented as doing it with _harps in their hands_, and as singing the praises of God at the same time, Rev. xv. 1-3.

3. We are said to do the will of God on earth, as it is done by the angels in heaven, when we do it with faithfulness: Thus when they are represented as ministering to God’s people, and, as such, having the charge over them to keep them in all their ways, they are spoken of as doing this faithfully; as it is said, _They shall bear thee up in their hands, lest thou dash thy foot against a stone_, Psal. xci. 11, 12.

4. The angels are farther represented as a pattern of diligence in doing the will of God: Thus it is said of the angel Gabriel, that when the word of command was given him to carry a message to Daniel, he _fled swiftly_, being expeditious in fulfilling the work he was employed about, Dan. ix. 21.

5. They are said to do the will of God, with zeal and fervency; and, for this reason, some think they are called, in the scripture but now mentioned, _seraphims_; or, as they are elsewhere styled, _A flaming fire_, Psal. civ. 4.

6. The angels are said to do the will of God sincerely: Thus the inhabitants of heaven are represented, as having _no guile found in their mouths_, and _being without fault before the throne of God_, Prov. xxii. 2.

7. They are said to do the will of God with constancy: Thus we read of them as _serving him day and night in his temple_, chap. vii. 15. and the angels, which are ministering spirits, sent forth to minister unto the heirs of salvation, are said _always_ to _behold the face of God in heaven_, Mat. xviii. 10. that is, they never give out, or are weary of his service: We have herein an excellent example set before us, and are exhorted to pray, that in our measure we may yield the like obedience to God, though we fall very short of doing it, as they do who are in a perfect state. We are therefore herein taught to lift up our hearts to God, in a way of adoration, confession, and supplication, _q. d._ “We acknowledge, O Lord, that thou hast a right to the obedience of all creatures, and hast been pleased to give them thy law as the rule thereof. It is our glory, as well as our happiness, to be thy servants; for thy law is holy, thy commandment holy, just and good: But we acknowledge and confess before thee, that we have rebelled against thee, and have refused to yield obedience to thy commands: And when we behold the universal corruption of human nature, we blush and are ashamed to think how little glory is brought to thy name, by the service and obedience of thy creatures here below. In heaven thy will is done perfectly, by those who serve thee with the greatest delight and pleasure; but on earth thou hast but little glory; it is an instance of condescending goodness that thou hast not, long since, abandoned and forsook it, and thereby rendered it like hell: But, we beseech thee, take to thyself thy great power, and reign in the hearts of men; subdue their wills thyself, that they may cheerfully and constantly obey thy commanding will, and submit to thy providential will, as being satisfied that all thy dispensations are right, and shall tend to thy glory, and the welfare of all that fear thy name.”

Footnote 118:

_See Vol. I. Quest. xii. p. 471._

Footnote 119:

It has been said, that there cannot be any reason or motive to pray,
or make any petition, to an _unchangeable God_, whose design cannot be
altered, and who has fixed all events, without a possibility of any
change.

Before any attempt is made to remove this objection, and supposed
difficulty, it must be observed, that it equally lies against the
_foreknowledge of God_. For if God certainly foreknows every thing
that will take place, then every event is fixed and certain, otherwise
it could not be foreknown. “Known unto God are all his works from the
beginning of the world.” He has determined, and passed an unchangeable
decree, with respect to all that he will do to eternity. Upon the plan
of the objection under consideration, it may be asked, What reason or
motive can any one have to ask God to do any thing for him, or any one
else, since he infallibly knows from the beginning what he will do,
and therefore it is unalterably fixed? Therefore if it be reasonable
to pray to an _omniscient_ God, it is equally reasonable to pray to an
_unchangeable_ God. For the former necessarily implies the latter. But
in order to show that the objection is without foundation, the
following things must be observed.

1. If God were not omniscient and unchangeable, and had not
foreordained whatsoever comes to pass, he would not be the proper
object of worship, and there would be no foundation, reason, or
encouragement to make any petition to him.

This, it is presumed, will be evident to any one who will well
consider the following observations.

_First._ If there were no unchangeable, omniscient Being, there would
be no God, no proper object of worship. A being who is capable of
change, is necessarily imperfect, and may change from bad to worse,
and even cease to exist, and therefore could not be trusted. If we
could know that such a being has existed, and that he was once wise,
and good, and powerful, we could have no evidence that he would
continue to be wise or good, or that he is so now, or that he is now
disposed to pay any regard to our petitions, or is either willing or
able to grant them; or even that he has any existence. What reason of
encouragement then can there be to pray to a changeable being? Surely
none at all. Therefore, if there be no reason to pray to an
_unchangeable God_, there can be no reason to pray at all.

_Secondly._ If God be infinitely wise, and good, and omnipotent,
supreme and independent; then he certainly is unchangeable, and has
foreordained whatsoever comes to pass. This has been proved above, or
rather is self-evident. But if he be not infinitely wise and good, &c.
then he cannot be trusted; he cannot be the object of that trust and
confidence which is implied, and even expressed, in praying to him.

_Thirdly._ The truly pious, benevolent, devout man would not desire,
or even _dare_, to pray to God for any thing, if he were changeable,
and disposed to alter his purpose and plan, in order to grant his
petitions. Therefore he never does pray to any but an _unchangeable
God_, whose counsel stands forever, and the thoughts of his heart to
all generations. He is sensible that he is a very imperfect creature;
that his heart, his will, is awfully depraved and sinful; that he
knows not what is wisest and best to be done in any one instance; what
is best for him, for mankind in general, for the world, or for the
universe; what is most for the glory of God, and the greatest general
good; and that it would be infinitely undesirable and dreadful to have
his own will regarded so as to govern in determining what shall be
done for him or any other being, or what shall take place. If it could
be left to him to determine in the least instance, he would not dare
to do it, but would refer it back to God, and say, “Not _my will_, but
_thine_ be done.” But he could not do this, unless he were _certain_
that the will of God was unchangeably wise and good, and that he had
decreed to do what was most for his own glory, and the greatest good
of the whole; at the same time infallibly knowing what must take
place, in every instance, in order to answer this end; and
consequently must have fixed upon the most wise and best plan,
foreordaining whatsoever comes to pass. Therefore, whatever be his
petitions for himself, or for others, he offers them to God, and asks,
_on this condition_, always either expressed or implied, _If it be
agreeable to thy will_: for _otherwise_ he would not have his
petitions granted, if it were possible. And he who asks any thing of
God, without making this condition, but sets up his own will, and
desires to have it gratified, whether it be for the glory of God, and
the greatest good of his kingdom, or not; and would, were it in his
power, compel his Maker to grant his petition, and bow the will of God
to his own will; he who prays to God with such a disposition, is an
impious enemy to God, exercises no true devotion, and cannot be heard;
and it is desireable to all the friends of God that he should be
rejected. Resignation to the will of God always supposes his will is
unchangeably fixed and established, which it could not be, unless he
has foreordained whatsoever comes to pass.

Thus it appears that if God were changeable, and had not foreordained
whatsoever comes to pass, there would be no foundation for religious
worship, or reason for praying to him; or that there can be no reason
or encouragement for prayer and petition to any but an _unchangeable_
God.—I proceed to observe,

2. There is good reason, and all desirable and possible encouragement,
to pray to an unchangeable God, who has from eternity determined what
he will do, in every instance, and has foreordained whatsoever comes
to pass.

This will doubtless be evident, to him who will duly, consider the
following particulars.

_First._ Prayer is as proper, important, and necessary, in order to
obtain favour from an unchangeable God, as it could be were he
changeable, and had not foreordained any thing.

Means are as necessary in order to obtain the end, as if nothing were
fixed and certain. Though it was decreed that Paul and all the men in
the ship should get safe to land, when they were in a storm at sea;
yet this must be accomplished by means, and unless the sailors had
assisted in managing the ship, this event could not take place, and
they could not be saved. Prayer is a means of obtaining what God had
determined to grant; for he has determined to give it in answer to
prayer, and no other way. “Ask, and ye shall receive,” says our
Saviour. When God had promised to do many and great things for Israel,
he adds, “Thus saith the Lord God, I will yet for this be inquired of
by the house of Israel, to do it for them:” [_Ezek._ xxxvi. 37.] The
granting the favours, which God had determined to bestow, was as much
suspended on their asking for them, as if there had been nothing
determined and fixed about it. There is as much regard had to prayer
in granting favours, and the prayer is heard, and God gives them, as
really and as much in answer to it, as if there were nothing
determined and foreordained respecting them: for the decree includes
and fixes the means, as much as the end; the method and way by which
events are to take place, as much as those events themselves. The one
depends on the other, as much as if there were no decree, and nothing
fixed; yea, much more: for the decree _fixes_ the dependence and
connexion between the means and the end: whereas if there were no
decree, and nothing fixed, there would be no established connexion,
but all would be uncertain, and there would be no reason or
encouragement to use means, or do any thing to obtain an end.

Surely, then, there is as much reason and encouragement to pray to an
unchangeable God, and this is as important and necessary, as if there
were nothing fixed by the divine decrees, and much more: yea, the
unchangeable purposes of God are the necessary and only proper ground
and reason of prayer.

_Secondly._ Though prayer is not designed to make any change in God,
or alter his purpose, which is impossible; yet it is suited and
designed to have an effect on the petitioner, and prepare him to
receive that for which he prays. And this is a good reason why he
should pray. It tends to make the petitioner to feel more and more
sensibly his wants, and those of others for whom he prays, and the
miserable state in which he and they are: for in prayer these are
called up to view, and dwelt upon: and prayer tends to give a sense of
the worth and importance of the favours asked. It is also suited to
make persons feel, more and more, their own helplessness, and entire
dependence on God for the favours for which they petition, of which
their praying is an acknowledgment: and therefore tends to enhance
them in the eyes of the petitioner, when given in answer to prayer,
and make him more sensible of the free, sovereign goodness of God in
granting them.[120] In sum, this is suited to keep the existence and
character of God in view, and impress a sense of religious truths in
general on the mind, and to form the mind to universal obedience, and
a conscientious watchfulness and circumspection, in all religious
exercises.

_Thirdly._ It is reasonable, and highly proper and important, and for
the honour of God, that the friends of God should express and
acknowledge their entire dependence on him, and trust in him, for all
they want for themselves and others, and their belief in the power,
wisdom and goodness of God; and all this is acknowledged, expressly or
implicity, in prayer to God. It is also reasonable and proper that
they should express their _desire_ of those things which are needed by
themselves or others, and which God alone can give or accomplish: and
such desires are expressed in the best way and manner by petitioning
for them. And in asking for blessings on others, and praying for their
enemies, they express their benevolence, which is an advantage to
themselves, and pleasing to God, even though their petitions should
have no influence in procuring the favours which they ask. And in
praying that God would honour himself, and advance his own kingdom,
and accomplish all the great and glorious things which he has promised
to do for his own honour, and the good of his people, they do not
express any doubts of his fulfilling his promises, but are certain he
will grant their petitions; but they hereby express their acquiescence
in these things, and their earnest desire that they may be
accomplished; and also profess and express their love to God, and
friendship to his people and kingdom; and do that which the feelings
of a pious, benevolent heart will naturally, and even necessarily,
prompt them to do.

We have many examples of such petitions and prayers for those things
and events, which the petitioners, antecedent to their prayers, knew
would certainly be accomplished. We have a decisive and remarkable
instance of this in David, the king of Israel, in the following words:
“And now, O Lord God, the word that thou hast spoken concerning thy
servant, and concerning his house, establish it for ever, _and do as
thou hast said_. And let thy name be magnified forever, saying, The
Lord of hosts is the God over Israel: and let the house of thy servant
David be established before thee. For thou, O Lord of hosts, God of
Israel, hast revealed to thy servant, saying, _I will build thee an
house: therefore hath thy servant found in his heart to pray this
prayer before thee_. And now, O Lord God, thou art that God, and thy
words be true, and thou hast promised this goodness unto thy servant.
Therefore now let it please thee to bless the house of thy servant,
that it may continue forever before thee; for thou, O Lord God, hast
spoken it, and with thy blessing let the house of thy servant be
blessed forever:” [_2 Sam._ vii. 25-29.] Here David not only prays God
to do that which at the same time he knew and acknowledges God had
promised to do; and therefore it was established as firm as the throne
of the Almighty, and decreed that it should take place; but he says
that this promise of God, making it certain, was the reason, motive,
and encouragement to him to make this prayer: “Thou, O Lord, hast
revealed to thy servant, saying, I will build thee an house. And now,
O Lord God, thou art that God, _and thy words be true, and thou hast
promised this goodness unto thy servant_; THEREFORE HATH THY SERVANT
FOUND IN HIS HEART TO PRAY THIS PRAYER BEFORE THEE.” We hence are
warranted to assert that it is reasonable and proper to pray for that
which God has promised; and that the certainty that it will be
accomplished is a motive and encouragement to pray for it. How greatly
then do they err, who think that if every event is made certain by
God’s decree, there is no reason or encouragement to pray for any
thing!

Our Saviour, in the pattern of prayer which he has dictated, directs
men to pray that God would bring to pass those events which are
already fixed and decreed, and therefore must infallibly take place;
“Our Father, who art in heaven, _hallowed be thy name; thy kingdom
come, thy will be done_,” &c.

Christ himself, in the 17th chapter of John, prays for those whom the
Father had given to him, that he would keep them through his own name,
and that they might be _one_, as the Father and Son were one; might be
kept from the evil in the world, and be sanctified through the truth;
that they might be with him in heaven forever, and behold his glory.
At the same time he knew that all this was made certain to them; for
he had before said, that all that were given to him should come to
him, and he would raise them up at the last day; that he would give
unto them eternal life, and not one of them should perish, as none
should be able to pluck them out of his hands, or his Father’s. He
prays, “Father, glorify thy name;” not because this event was
uncertain, but to express his earnest desire of that which he knew was
decreed, and could not but take place, and his willingness to give up
every thing, even his own life to promote this. Again, Christ prays in
the following words: “And now, O Father, glorify thou me with thine
own self, with the glory which I had with thee before the world was.”
The event for which Christ prays in these words was decreed from
eternity, and the decree had been long before published, in the 2d and
110th Psalms: “I will declare the decree: The Lord hath said unto me,
Thou art my Son, this day have I begotten thee. Ask of me, and I will
give thee the heathen for thine inheritance, and the uttermost parts
of the earth for thy possession. Sit thou at my right hand, until I
make thine enemies thy foot-stool.” And he had declared the certainty
of that for which he here prays, since his incarnation. He had said,
that all power in heaven and earth was given unto him; that “the
Father had committed all judgment unto the Son; that all men should
honour the Son, even as they honour the Father.” St. Paul, when
speaking of God, often introduces the following words: “To whom be
glory forever, Amen;” which is not to be considered as a mere
doxology, by which glory is _ascribed_ to God; but it is rather a
_wish_, or _desire_, that God may be glorified forever; and the _Amen_
corroborates it: as if he had said, “Let it be so; this is the most
ardent desire of my soul, including the sum of all my petitions.” Here
then the Apostle utters a desire and petition for that which he knew
was decreed, and would take place.

The last words of Christ to his church are, “Surely I come quickly.”
Upon which promise the following petition of the church, and of every
friend of his, is presented to him: “Amen, even so come Lord Jesus.”
Here is a petition, in which all Christians join, praying Christ to do
what he has promised; and which therefore was as certain as a declared
decree could possibly make it; and the petition is grounded on this
promise and decree published by Christ, in which the petitioners
express their hearty approbation of the coming of Christ, and earnest
desire of this important and happy event. And if it be reasonable thus
to pray for an event which is fixed and made certain by an
unchangeable decree, and cannot be altered, as in the instance before
us; then it is reasonable and proper to pray for any thing or any
event which appears to us desirable and important, though we know God
is unchangeable, and that all things and every event are fixed by an
unalterable decree.