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.

The apostle John says, “And this is the confidence that we have in him, that if we ask any thing according to his will, he heareth us. And if we know that he heareth us, whatsoever we ask, we know that we have the petitions that we desired of him:” [1 John v. 14, 15.] To ask for any thing according to his will, is to ask for those things which it is agreeable to his will to grant; and this is to be known only by what he has revealed. When we ask him to do what he has declared he will do, then we know we ask for that which is according to his will; and consequently that we have our petitions. But it will be asked, What are these things? I answer, that God will glorify himself in all things, and make the brightest display of his perfections and character forever; that he will promote and effect the greatest possible good of the universe; that he will make his church and kingdom perfectly happy and glorious forever; that he will accomplish all his designs and predictions, and fulfil all his promises to his church and people: and cause all things to work for the good of those who love him; and give his holy Spirit to all who ask him. These, I think, must be the things we ask, when we know that we pray for any thing according to the will of God, and consequently know that he heareth us, and that we have the petitions that we desired of him. But in all these instances we ask for that which God has said he will do, that is, has decreed that he will do them. And as it has been said before, if a decree in these instances does not render it unreasonable or improper to pray for their accomplishment; then, if God has decreed whatsoever comes to pass, this is not in the least inconsistent with our praying for whatever appears to us desirable and good, and may not be contrary to the will of God to grant. But here it must be observed, that when we ask for any particular things or events which, though it may not be contrary to the will of God to grant, yet he has in no way revealed that it is his will to grant our petitions; when we ask for any such thing, we must do it with an express or implicit reserve—If it be according to the will of God. Otherwise, or if it be not according to his will, we must withdraw our petition, and not desire to have it granted. Resignation to the will of God, whatever it may be, in all such instances, is essential to the pious petitions of a benevolent friend of God. And by thus referring to the will of God, and resigning to that, desiring it may be done in all cases, whatever petitions we may make, we do refer to the decrees of God, by which he has determined what he will do in every particular instance; for his will and his decrees are in this case one and the same, being fixed and unchangeable.

Fourthly. It is not only proper and important that the worshippers of God should express their desires of those things which they want, in praying for them; but were this not true, and were not asking for them the means and way of obtaining them; yet the pious friends of God would esteem it a privilege and enjoyment to be allowed and invited, “by prayer and supplication, with thanksgiving, to make known their requests unto him.” To them prayer is not a task, from which they would be glad to be excused, but they practise it with pleasure.—They have great support, enjoyment and happiness, in casting their cares upon God, and expressing the desires of their hearts to him. While others restrain prayer before God, and say, “What is the Almighty, that we should serve him? and what profit should we have if we pray unto him?” the benevolent friend of God would pray, were it only for the enjoyment which he has in the exercise; and says in his heart, “I will call upon God as long as I live. And though he is certain that God is unchangeable, and that nothing is done, or will come to pass, which is not foreordained by him, this does not tend to prevent or in the least abate the pleasure and enjoyment he has in making known his requests to God, or his desire constantly to practise it: but this truth gives him support and consolation, and increases his delight in calling upon God, and renders it more desirable and pleasant unto him: yea, were not this a truth, he could not find any reason for making his requests known to him, or any delight in doing it; and would not have any encouragement, or even dare, to ask for any thing, as has been observed and shewn.”

And now this matter is to be left to the judgment of every one who will attend to it. It is hoped that it appears evident, beyond all dispute, from the light in which this subject has been now set, that the doctrine of God’s decreeing whatsoever comes to pass is not only consistent with all the exercises of true piety, but is the proper foundation for this, and is suited to excite and promote these exercises, and that there can be no real piety which is not consistent with this truth.

[HOPKINS’S SERMONS.]

Footnote 120:

A kind and wise father, who designs to give his child some particular favour, will bring the child to ask for it before he bestows it, and will suspend the gift upon this condition, for the benefit of the child, that what he grants may be a real advantage to him, and a greater than if it were given before the child was better prepared to receive it, by earnestly and humbly asking for it; and that the father may hereby receive a proper acknowledgment from the child, and be treated in a becoming manner. And in this case, the petition of the child is as really regarded, heard and granted, and the child’s application and prayer to the father is as much a means of obtaining the favour, and as proper, important, and necessary, as if the father had not previously determined the whole affair. And when the children of such a father know that this is his way of bestowing favours on them, they will have as proper motives, and as much encouragement, to ask for all they want, as if he had not determined what he would do antecedent to their asking him; yea, much more.