Thomas Watson · 20 of 36

The Third Petition in the Lord’s Prayer · Part 4

(8) Consider that what God has already done for thee, Christian, should make thee content to suffer anything at his hand, and say, ‘Thy will be done.’

[1] He has adopted thee for his child. David thought it no small honour to be the king’s son-in-law. 1 Sam 18: 18. What an honour is it to derive thy pedigree from heaven, to be born of God! Why then art thou troubled, and murmurest at every slight cross? As Jonadab said to Amnon, ‘Why art thou, being the king’s son, lean?’ 2 Samuel 13: 4. Why art thou, who art son or daughter to the king of heaven, troubled at these petty things? What! the king’s son, and look lean! Let it quiet thy spirit and bring thy will to God’s, that he has dignified thee with honour, he has made thee his son and heir, and will entail a kingdom on thee.

[2] God has given thee Christ. Christ is communis thesaurus, a magazine or storehouse of all heavenly treasure; a pearl of price to enrich, a tree of life to quicken; he is the quintessence of all blessings. Why then art thou discontented at thy worldly crosses? They cannot be so bitter as Christ is sweet. As Seneca said once to Polybius, ‘Why dost thou complain of hard fortune, salvo Caesare [while it is well with Caesar]? Is not Caesar thy friend?’ So, is not Christ thy friend? He can never be poor who has a mine of gold in his field; nor he who has the unsearchable riches of Christ. Say then, ‘Lord, Thy will be done;’ though I have my cross, yet I have Christ with it. The cross may make me weep, but Christ wipes off all tears. Rev 7:17.

[3] God has given thee grace. Grace is the rich embroidery and workmanship of the Holy Ghost; it is the sacred unction. 1 John 2: 27. The graces are a chain of pearl to adorn, and beds of spices which make a sweet odour to God. Grace is a distinguishing blessing; Christ gave Judas his purse, but not his Spirit. May not this quiet the heart in affliction, and make it say, ‘Thy will be done’? Lord, thou hast given me that jewel which thou bestowest only on the elect; grace is the seal of thy love, it is both food and cordial, it is an earnest of glory.

(9) Consider that when God intends the greatest mercy to any of his people, he brings them low in affliction. He seems to go quite cross to sense and reason, for when he intends to raise us highest, he brings us lowest. As Moses’ hand, before it wrought miracles, was leprous; and Sarah’s womb, before it brought forth the son of promise, was barren. God brings us low before he raiseth us, as water is at the lowest ebb before there is a spring-tide.

This is true in a temporal sense. When God would bring Israel to Canaan, a land flowing with milk and honey, he first led them through a sea and a wilderness. When he intended to advance Joseph to be the second man in the kingdom, he cast him first into prison, and the iron entered into his soul. Psa 105: 18. He usually lets it be darkest before the morning-star of deliverance appears.

It is true in a spiritual sense. When God intends to raise a soul to spiritual comfort, he first lays it low in desertion. Isa 12: 1. As the painter lays his dark colour first, and then lays his gold colour on it, so God first lays the soul in the dark of desertion, and then his golden colour of joy and consolation. Should not this make us cheerfully submit, and say, ‘Thy will be done’? Perhaps now God afflicts me, he is about to raise me, he intends me a greater mercy than I am aware of.

(10) Consider the excellency of this frame of soul, to lie at God’s feet and say, ‘Thy will be done.’

A soul that is melted into God’s will shows variety of grace. As the holy ointment was made up of several aromatic spices, myrrh, cinnamon, and cassia, so this sweet temper of soul, submission to God’s will in affliction has in it a mixture of several graces. Exod 30: 23. In particular, it is compounded of three graces, faith, love, humility. [1] Faith. Faith believes God does all in mercy, that affliction is to mortify some sin, or exercise some grace; that God corrects in love and faithfulness. Psa 119: 75. The belief of this causes submission of will to God. [2] Love. Love thinks no evil. 1 Cor 13: 5. It takes all God does in the best sense, it has good thoughts of God, and causes submission. Let the righteous God smite me, says love, it shall be a kindness; yea, it shall be an excellent oil, which shall not break my head. [3] Humility. The humble soul looks on its sins, and how much he has provoked God; he says not his afflictions are great, but his sins are great; he lies low at God’s feet and says, ‘I will bear the indignation of the Lord, because I have sinned against him.’ Micah 7: 9. Thus a submissive frame of heart is full of grace; it is compounded of several graces. God is pleased to see so many graces at once sweetly exercised; he says of such a Christian, as David of Goliath’s sword, ‘None like that, give it me.’ 1 Sam 21: 9.

He who puts his fiat et placet [so be it; agreed] to God’s will, and says, ‘Thy will be done,’ shows not only variety of grace, but strength of grace. It argues much strength in the body to be able to endure hard weather, yet not to be altered by it; so to endure hard trials, yet not faint or fret, shows more than ordinary strength of grace. You that can say you have brought your wills to God’s — God’s will and yours agree, as the copy and the original — let me assure you, you have outstripped many Christians who perhaps shine in a higher sphere of knowledge than you. To be content to be at God’s disposal, to be anything that God will have us, shows a noble, heroic soul. It is reported of the eagle that it is not like other fowls, which, when they are hungry, make a noise, as the ravens cry for food, but it is never heard to make a noise, though it wants meat, because of the nobleness and greatness of its spirit; it is above other birds, and has a spirit suitable to its nature: so it is a proof of great magnitude of spirit, that whatsoever cross providence befall a Christian, he does not cry and whine as others, but is silent, and lies quietly at God’s feet. There is much strength of grace in such a soul, nay, the height of grace. When grace is crowning, it is not so much to say, ‘Lord, thy will be done;’ but when grace is conflicting, and meets with crosses and trials, then to say, ‘Thy will be done,’ is a glorious thing indeed, and prepares for the garland of honour.

(11) Consider that persons are usually better in adversity than prosperity; therefore stoop to God’s will. A prosperous condition is not always so safe. True it is more pleasing to the palate, and every one desires to get on the warm side of the hedge, where the sun of prosperity shines, but it is not always best; in a prosperous state there is more burden, plus oneris. Many look at the shining and glittering of prosperity, but not at the burden.

[1] There is the burden of care. Therefore God calls riches ‘cares.’ Luke 8: 14. A rose has its prickles, so have riches. We think them happy that flourish in their silks and cloth of gold, but we see not the troubles and cares that attend them. A shoe may have silver lace on it, yet pinch the foot. Many a man that goes to his day-labour, lives a more contented life than he that has his thousands per annum. Disquieting care is the malus genius, the evil spirit that haunts the rich man. When his chests are full of gold, his heart is full of care how to increase, or how to secure what he has gotten. He is sometimes full of care to whom he shall leave it. A large estate, like a long, trailing garment, is often more troublesome than useful.

[2] In a prosperous estate there is the burden of account. Such as are in high places, have a far greater account to give to God than others. ‘Unto whomsoever much is given, of him shall be much required.’ Luke 12: 48. The more golden talents any are entrusted with, the more they have to answer for; the more their revenues, the more their reckonings. God will say, I gave you a great estate, what have you done with it? How have you employed it for my glory? I have read of Philip, king of Spain, that when he was about to die, said, ‘O that I had never been a king! O that I had lived a private, solitary life! Here is all the fruit of my kingdom, it has made my accounts heavier!’ So, then, may not this quiet our hearts in a low, adverse condition, and make us say, ‘Lord, thy will be done!’ as thou hast given me a less portion of worldly things, so I have a less burden of care, and a less burden of account.

[3] A prosperous condition has plus periculi, more danger in it. Such as are on the top of the pinnacle of honour, are in more danger of falling; they are subject to many temptations; their table is often a snare. Heliogabalus made ponds of sweet water to bathe in; millions are drowned in the sweet waters of pleasure. A great sail overturns the vessel: how many, by having too great sails of prosperity, have had their souls overturned! It must be a strong head that bears heady wine; he had need have much wisdom and grace that knows how to bear a high condition. It is hard to carry a full cup without spilling, and a full estate without sinning. Augur feared if he were full, he should deny God and say, ‘Who is the Lord?’ Prov 30: 9. Prosperity breeds pride. The children of Korah were in a higher estate than the rest of the Levites: they were employed in the tabernacle about the most holy things of all; they had the first lot; but as they were lifted up above others of the Levites in honour, so in pride. Numb 4: 4; Josh 21: 10; Numb 16: 3. When the tide rises higher in the Themes, the boat rises higher; so, when the tide of an estate rises higher, many men’s hearts rise higher in pride. Prosperity breeds security. Samson fell asleep in Delilah’s lap, so do men in the lap of ease and plenty. The world’s golden sands are quicksands. ‘How hardly shall they that have riches enter into the kingdom of God!’ Luke 18: 24. The consideration of this should make us submit to God in adversity, and say, ‘Thy will be done.’ God sees what is best for us. If we have less estate, we are in less danger; if we want the honours of others, so we want their temptations.

(12) Consider that, having our wills melted into God’s is a good sign that the present affliction is sanctified. Affliction is sanctified when it attains the end for which it was sent. The end why God sends affliction, is to calm the spirit, to subdue the will, and bring it to God’s will; when this is done, affliction has attained the end for which it came; it is sanctified, and it will not be long ere it be removed. When the sore is healed, the smarting plaister is taken off.

(13) Consider how unworthy it is of a Christian to be froward and unsubmissive, and not bring his will to God’s.

[1] It is below the spirit of a Christian. The spirit of a Christian is dovelike, meek, and sedate, willing to be at God’s disposal. ‘Not my will, but thine be done.’ Luke 22: 42. A Christian spirit is not fretful, but humble; not craving, but contented. See the picture of a Christian spirit in Paul. ‘I know how to be abased, and how to abound.’ Phil 4: 12. He could be either higher or lower, as God saw good; he could sail with any wind of providence, either a prosperous or boisterous gale; his will was melted into God’s. To be of a cross spirit that cannot submit to God, is unworthy of the spirit of a Christian; it is like the bird that, because it is pent up and cannot fly in the open air, beats itself against the cage.

[2] A froward unsubmissive frame that cannot submit to God’s will, is unworthy of a Christian’s profession. He professes to live by faith, yet repines at his condition. Faith lives not by bread alone; it feeds on promises, it makes future glory present; it sees all in God. When the fig-tree does not blossom, faith can joy in the God of its salvation. Hab 3: 17, 18. To be troubled at our present estate, because low and mean, shows weak faith. Surely that is a weak faith, or no faith, which must have crutches to support it. Oh, be ashamed to call thyself believer, if thou canst not trust God, and acquiesce in his will, in the deficiency of outward comforts.

[3] To be of a froward unsubmissive spirit, that cannot surrender its will unto God, is unworthy of the high dignities God has put upon a Christian. He is a rich heir; he is exalted above all creatures that ever God made except the angels; yea, in some sense, as his nature is joined in a hypostatic union to the divine nature, he is above the angels. Oh! then, how is he below his dignity, for want of a few earthly comforts, to be froward, and ready to quarrel with the Deity! Is it not unworthy of a king’s son, because he may not pluck such a flower, to be discontented and rebel against his royal father? A Christian is espoused to Jesus Christ. What! to be married to Christ, yet froward and unsubmissive! Hast not thou enough in him? as Elkanah said to Hannah, ‘Am not I better than ten sons?’ 1 Sam 1: 8. Is not Christ better than a thousand worldly comforts? Omnia bona in summo bono [All good things in the highest good]. It is a disparagement to Christ, that his spouse should be froward when she is matched to the crown of heaven.

[4] To be of a froward unsubmissive spirit is unsuitable to the prayers of a Christian. He prays, ‘Thy will be done.’ It is the will of God he should meet with such troubles, whether sickness, loss of estate, crosses in children, God has decreed and ordered it; why then is there not submission? Why are we discontented at that for which we pray? It is a saying of Latimer, speaking of Peter, who denied his Master, that he forgot the prayer, ‘Hallowed be thy name.’ So, we often forget our prayers, nay, contradict them, when we pray ‘Thy will be done.’ Now, if in submissiveness to God be so unworthy of a Christian, should we not labour to bring our wills to God’s, and say, Lord, let me not disparage religion, let me do nothing unworthy of a Christian?

(14) Consider that frowardness or in submissiveness of will to God, is very sinful.

[1] It is sinful in its nature. To murmur when God crosses our will, shows much ungodliness. The apostle Jude speaks of ungodly ones; and that we may better know who these are, he sets a mark upon them: ‘These are murmurers;’ ver 15, 16. Some think they are not so ungodly as others, because they do not swear, nor get drunk, but they may be ungodly in murmuring. There are not only ungodly drunkards, but ungodly murmurers: nay, this is the height of ungodliness, it is rebellion. Korah and his company murmured against God, and see how the Lord interpreted it. ‘Bring Aaron’s rod to be kept for a token against the rebels.’ Num 17: 10. To be a murmurer, and a rebel, is, in God’s account, all one. ‘This is the water of Meribah, because the children of Israel strove with the Lord.’ Num 20: 13. How did they strive with God? They murmured at his providence; ver 3. What! wilt thou be a rebel against God? It is a shame for a servant to strive with his master, but what is it for a creature to strive with its Maker.

[2] To quarrel with God’s providence, and be unsubmissive to his will, is sinful in the spring and cause; it arises from pride. It was Satan’s temptation, ‘ye shall be as gods.’ Gen 3: 5. A proud person makes a god of himself, he disdains to have his will crossed; he thinks himself better than others, therefore he finds fault with God’s wisdom, that he is not above others.

[3] Quarrelsomeness or in submissiveness to God’s will, is sinful in the concomitants of it.

It is joined with sinful risings of the heart. Evil thoughts arise. We think hardly of God, as if he had done us wrong, or, as if we had deserved better at his hands. Passions begin to rise; the heart secretly frets against God. Jonah was crossed in his will, and passion began to boil in him. ‘He was very angry.’ Jonah 4: 1. Jonah’s spirit, as well as the sea, wrought and was tempestuous. Insubmissiveness of will is joined with unthankfulness. Because in some one thing we are afflicted, we forget all the mercies we have. We deal with God just as the widow of Sarepta did with the prophet; the prophet Elijah had been a means to keep her alive in the famine, but as soon as her child died she quarrelled with the prophet, ‘O thou man of God, art thou come to slay my son?’ 1 Kings 17: 18. So, we can be content to receive blessings at the hand of God; but soon as in the least thing he crosses us in our will, we grow touchy, and are ready in a passion to fly out against him.

[4] Frowardness and in submissiveness to God’s will is evil in the effects. It unfits for duty. It is bad sailing in a storm, and it is ill praying when the heart is stormy and unquiet; it is well if such prayers do not suffer shipwreck. In submissiveness of spirit, sometimes unfits for the use of reason. Jonah was discontented because he had not his will; God withered the gourd, and his heart fretted against him; and in the midst of his passion, he spake no better than nonsense and blasphemy. ‘I do well to be angry, even unto death.’ Jonah 4: 9. Surely he did not know well what he said. What! to be angry with God and die for anger! He speaks as if he had lost the use of his reason. Thus in submissiveness of will is sinful in its nature, causes concomitants and effects. Should not this martyr our wills, and bring them to God in everything, making us say, ‘Thy will be done?’

(15) Consider that in submissiveness to God’s will is very imprudent: we get nothing by it, it does not ease us of our burden, but rather makes it heavier. The more the child struggles with the parent, the more it is beaten; so, when we struggle with God, and will not submit to his will, we get nothing but more blows. Instead of having the cords of affliction loosened, we make God tie them tighter. Let us then submit, and say, ‘Lord, thy will be done.’ Why should I spin out my own trouble by impatience, and make my cross heavier? What got Israel by their frowardness? They were within eleven days’ journey of Canaan, and fell into murmuring, and God led them a march of forty years longer in the wilderness.

(16) Consider that being unsubmissive to God’s will in affliction, lays a man open to many temptations. Where the heart frets against God by discontent, there is good fishing for Satan in those troubled waters. He usually puts discontented persons upon indirect means. Job’s wife fretted (so far was she from holy submission) and she presently put her husband upon cursing God. ‘Curse God, and die.’ Job 2: 9. What is the reason why some have turned witches, and given themselves to the devil, but out of envy and discontent, because they have not had their will! Others being under a temptation of poverty, and not having their wills in living at such a high rate as others, have laid violent hands upon themselves. Oh, the temptations that men of discontented spirits are exposed to! Here, says Satan, is good fishing for me.

(17) Consider how far in submissiveness of spirit is from that temper of soul which God requires in affliction! He would have us in patience possess our souls. Luke 21: 19, The Greek word for patience signifies to bear up under a burden without fainting or fretting; but is frowardness in affliction, and quarrelling with God’s will, Christian patience? God would have us rejoice in affliction. ‘Count it all joy when ye fall into divers temptations:’ that is, afflictions; count it joy, be as birds that sing in winter. James 1: 2. ‘Having received the word in much affliction, with joy.’ 1 Thess 1: 6. Paul could leap in his fetters, and sing in the stocks. Acts 16: 25. How far is a discontented soul from this frame! He is far from rejoicing in affliction that has not learned to submit.

(18) Consider what is it that makes the difference between a godly man and an ungodly man in affliction, but this, that the godly man submits to God’s will, the ungodly man will not submit. A wicked man frets and fumes, and is like a wild bull in a net. In affliction he blasphemes God. ‘Men were scorched with great heat, and blasphemed the name of God.’ Rev 16: 9. Put a stone in the fire, and it flies in your face; so stony hearts fly in God’s face. The more a stuff that is rotten is rubbed, the more it frets and tears. When God afflicts the sinner, he tears himself in anger, but a godly man is sweetly submissive to his will. His language is, ‘Shall not I drink the cup which my Father has given me?’ Spices when bruised, send out a sweet fragrant smell; so, when God bruises his saints, they send out the sweet perfume of patience. Servulus, a holy man, was long afflicted with the palsy, yet his ordinary speech was Laudatur Deus, let God be praised. Oh, let us say, ‘Thy will be done;’ let us bear that patiently which God inflicts justly, or how do we show our grace? What difference is there between us and the wicked in affliction?

(19) Consider that not to submit to God’s providential will, is highly provoking to him. Can we anger him more than by quarrelling with him, and not let him have his will? Kings do not love to have their wills opposed, though they may be unjust. How ill does God take it, when we will be disputing against his righteous will? It is a sin which he cannot bear. ‘How long shall I bear with this evil congregation which murmur against me?’ Numb 14: 27. May not God justly say, How long shall I bear with this wicked person, who, when anything falls out cross, murmurs against me? ‘Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you;’ ver 28. God swears against a murmurer, ‘As I live;’ and what will he do as he lives? ‘Your carcases shall fall in this wilderness;’ ver 29. You see how provoking a discontented quarrelsome spirit is to God; it may cost men their lives, nay, their souls. God sent fiery serpents among the people for their murmuring. 1 Cor 10: 10. He may send worse than fiery serpents, he may send hell fire.

(20) Consider how much God bears at our hand, and shall not we be content to bear something at his hand? It would tire the patience of angels to bear with us one day. ‘The Lord is long suffering to us-ward.’ 2 Pet 3: 9. How often we offend in our eye by envious impure glances, and in our tongues by rash censuring, but God passes by many injuries, and bears with us! Should the Lord punish us every time we offend, he might draw his sword every day. Shall he bear so much at our hands, and can we bear with nothing at his hand? Shall he be patient with us, and we impatient with him? Shall he be meek, and we murmur? Shall he endure our sins, and shall not we endure his strokes? Oh, let us say, ‘Thy will be done.’ Lord, thou hast been the greatest sufferer, thou hast borne more from me than I can from thee.

(21) Consider that submitting our wills to God in affliction disappoints Satan of his hope, and quite spoils his design. The devil’s end is in all our afflictions to make us sin. The reason why Satan smote Job in his body and estate was to perplex his mind, and put him into a passion; he hoped that Job would have been discontented, and in a fit of anger, not only have cursed his birthday, but cursed his God. But Job, lying at God’s feet, and blessing him in affliction, disappointed Satan of his hope, and quite spoiled his plot. Had Job murmured, he had pleased Satan; had he fallen into a heat, and sparks of his anger had flown about, the devil had warmed himself at the fire of Job’s passion; but Job quietly submitted, and blessed God. Thus Satan’s design was frustrated, and he missed his intent. The devil has often deceived us; the best way to deceive him is by quiet submission to God in all things, saying, ‘Thy will be done.’

(22) Consider that to the godly the nature of affliction is quite changed. To a wicked man it is a curse, the rod is turned into a serpent; affliction to him is but an effect of God’s displeasure, the beginning of sorrow, but the nature of affliction is quite changed to a believer; it is by divine chemistry turned into a blessing; it is like poison corrected, which becomes a medicine; it is a love token, a badge of adoption, a preparation for glory. Should not this make us say, ‘Thy will be done’? The poison of the affliction is gone; it is not hurtful, but healing. This has made the saints not only patient in affliction, but send forth thankfulness. When bells have been cast into the fire, they afterwards make a sweeter sound; so the godly, after they have been cast into the fire of affliction, sound forth God’s praise. ‘It is good for me that I have been afflicted.’ Psa 119: 71. ‘Blessed be the name of the Lord.’ Job 1: 21.

(23) Consider how many good things we receive from God, and shall we not be content to receive some evil? ‘Shall we receive good at the hand of God, and shall we not receive evil?’ Job 2: 10. In the Hebrew, shall we receive good from God, and not evil? This may make us say, ‘Thy will be done.’ How many blessings have we received at the hand of God’s bounty? We have been bemiracled with mercy. What sparing, preventing, delivering mercy have we had! The honeycomb of mercy has continually dropped upon us. His mercies ‘are new every morning.’ Lam 3: 23. Mercy comes in as constantly as the tide; nay, how many tides of mercies do we see in one day. We never feed, but mercy carves every bit to us; we never drink but in the golden cup of mercy; we never go abroad, but mercy sets a guard of angels about us; we never lie down in bed, but mercy draws the curtains of protection close about us. Shall we receive so many good things at the hand of God, and shall we not receive evil? Our mercies far outweigh our afflictions; for one affliction we have a thousand mercies. O then, let us submit to God, and say, ‘Thy will be done.’ The sea of God’s mercy should swallow up a few drops of affliction.

(24) Consider that the conformity of our wills to God in affliction brings much honour to the gospel. An unsubmissive Christian reproaches religion, as if it were not able to subdue an unruly spirit. It is weak physic which cannot purge out ill humours; and sure it is a weak gospel if it cannot master our discontent, and martyr our wills. In submissiveness is a reproach, but a cheerful resignation of our will to God sets a crown of honour upon the head of religion, it shows the power of the gospel, which can charm down the passions, and melt the will into God’s will; therefore in Scripture, submissive patience is brought in as an adorning grace. ‘Here is the patience of the saints.’ Rev 14: 12.