and that we particularly may come to it, we m pass through death; but it is worth all.

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Thy will be done in earth, as it is in heaven.] I will direct my prayer to thee, says David. word is, I will set it in order, or orderly address which is not the curious contriving either of t words, or method, (for there may be most of tha where there is least of this right directing it to Go but the due ordering of the frame and desires of th heart; and certainly one main point of that taught us, as we have said, in the order of thi prayer, in this particular, that it not only prefer the honour of God to all our own interest, setting the heart first upon that; but keeps it to it, causes i to dwell upon that in three several petitions, varying the expression of that one desire, as often as there be several requests following of our own concernment, teaching us that that doth, in its own worth, and therefore should likewise in our affection, itself alone being but one, weigh down all the different things besides that we can desire: and thus withal it is accommodate to our dulness, for that our hearts would not readily with one word be either duly stirred up, or stretched forth in the heavenly desire; so that both to excite and dilate them the more, it is thus iterated without vain tautology. This so short and complete a form given us by so wise a master, is far from that, yea, it was particularly intended in opposition to that abuse. And not only doth the dignity of the thing itself, and our indisposedness require this adding of one request to another concerning it, but there is in the petitions themselves, a very profitable difference, though their scope is one; they are as so many several arrows aimed at the same mark.

The first, in general, wishes all manner of honour to the name of God: and because his name is especially honoured in the advancement, and in

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end compleating of his spiritual kingdom, the second is particular in that; and because, until that kingdom be compleated and brought all together, it lies in two several countries: there is one part of it already above, which is the appointed place for the perfection and perpetuity of this kingdom; another part here below, but tending thither. And this third petition particularly concerns these of this lower region and condition; desiring this, that in obedience to their king, they may be as conform as is possible to those above. Thy will be done on earth, as it is in heaven.

Thy will.] God is most perfectly one, and his will one, yea, his will is himself, he is purus actus; yet in respect of its several objects or circumstances that concern them, it is diversely distinguished in schools, sometimes needlessly, yea erroneously, but some of them are sound and useful. But here we shall not need them much. His will is taken according to a very usual figure, for that which he wills, and we desire here, that we ourselves and others may be obedient to his will in every thing, even here on earth, that he may be acknowledged and served, not only in heaven, but here likewise.

For this (no question) means not the equality of our obedience to theirs, but the quality of it, that though it fall very far short of so perfect a pattern, yet it may bear some resemblance to it, as a scholar's writing, though it be nothing so good as his copy, yet may have so much likeness, as to shew he follows it. It doth no wrong, but helps a man much in any thing, the more perfect example he hath before him although he be not able to match it, yet the looking on it makes him do the better: though an archer shoot not so high as he aims, yet the higher he takes his aim, the higher he shoots. And that we may not think it strange that we have here the citizens of heaven set before us as a model for obedience, we have our heavenly Father himself pro pounded by our Saviour in the former Chapter, as our

example for perfection, Be ye perfect, as your hea-. venly Father is perfect.

The obedience in heaven is, 1. Universal, without chusing and excepting; and this is, because the will and command of God is the very reason of it. The angels are said to do his commandments, and to hearken to the voice of his word"; they wait but for a word from him, and that is enough. And in this should we desire to be like them. Though we cannot fully keep any one coinmandment, yet should we exclude none of them from our endeavour; yea the rather, because we want that perfection in the degree, should we study this other, which is a kind of perfection in the design and purpose, to have respect to all the commandments, as David says; to have our eye upon them all, as the word there is: So Psm. xvi. 8. I have set the Lord always before me, [æqualiter posui] in an even constant regard of his will. And the want of this discovers, that much of our obedience hath not the right stamp on it, no way heavenly.

A man may think he approves and does the will of God in some things, where it is but by accident, because the letter of the commandment is coincident with his own will; and so it is not the will of God, but his own, that moves him: therefore in doing that which God commands, he does not God's will, but his own; and therefore when they meet not, but are contrary, there it appears, for he leaves God's will then, and follows his own. A covetous father condemns the prodigality of his lavish son, and the son again cries out against the avarice of his niggardly father. And thus both seem to condemn sin: but the truth is, neither do it; it is but two extreme sins fighting together, neither of them regarding the rule that God hath set; it is but their two idols choaking each other, as the Heathen set their gods together by the ears. But they that therefore hate sin, because of God's countermand, and love his will h Psm. ciii. 20.

for itself, their obedience is more even, and regards the whole will of God, and at all times; for there is that universality too in their obedience, conform to that of heaven: So shall I keep thy law (says David) continually for ever and ever.

See a man's carriage when tempted or provoked to some sin; for when the occasion is out of reach, and out of sight, what wonder then he forbears? But when it offers itself, as by company, intemperance, or cursing or swearing by passion, it appears, if a man yield then, that sin was not out before, but only lay close and quiet within till it was stirred, as mud in the bottom of water, natura vexata prodit seipsam. So a man may for his own gain, or his own glory, do God's will. Jehu could say to Jonadab, Come and see my zeal for the Lord.

2. It is chearful. It is the very natural motion of glorified spirits to be acted and moved by the will of God, They excel in strength, says the Psalmist in that Psalm ciii. and do his commandments. They have. no other use for all their strength, that is the proper employment of it. Thus the godly man, in so far as he is renewed (for in so far he suits with heaven) delights himself in the way of God's commandments, takes more pleasure in keeping them, than profane men do in all their pleasures of sin, by which they break them. He is never well but when he is in the way of obedience, and the ways of siu are painful and grievous to him; then hath he most inward gladness and contentment, when he keepeth closest to his rule. And the reason why he finds the law of God thus pleasant is, because it is not to him as to the ungodly one without, driving him violently, but it is within him, and therefore moves him sweetly. I delight to do thy will, O my God, and he adds, Thy law is within my heart, or in the midst of my bowels; so Psalm lxxxiv. In whose heart are thy ways; not only their feet in the ways, but the ways are in their hearts.

3. They do the will of God in heaven unanimously and harmoniously: there is neither an evil eye of envy among them, nor a lofty eye of pride, whatsoever degrees there be among them in their stations and employments. Not to be curious in that, nor obtrude ourselves into things we have not seen, yet sure the lesser do not envy the greater, nor the greater despise the less; and the reason is, because they are all so wholly taken up, and so strongly united in this joint desire of doing the will of God. Thus ought his servants here, each one in his place, and according to that which God hath dispensed to him, the greatest humbly,, and the meanest contentedly, mind this, and nothing but this, to do his will.

Answerably to the sense of this petition do godly men in prayer, 1. Vent their regret and grief unto God, that there is so little regard and obedience to his will amongst men, that they see the greatest part taking pleasure inunrighteousness, as the apostle speaks. Thus David, Rivers of water run down mine eyes, because men keep not thy law. And as they bewail ungodliness without them, so especially the strength of corruption within themselves; they begin there, and express their grief in the presence of God, that they are so clogged and hampered with sin, cleaving fast to them, and crossing their purposes of obedience; saying with the apostle, I find a law in my members warring against the law of my mind. 2. They declare their desire of redress, both in themselves and others; that their great desire is, that more obedience were given unto God, and particularly that they had more faculty and strength to serve him. 3. They pray in this, for the effecting of this their desire, that God would incline men's hearts, and particularly their own, to the obedience of his will, (whatsoever vain will-worshippers say, they are indeed in that sense exoxo, make a deity of the will) not doubting that it is in his hand to do so, and that he hath * Psalm cxix. 4, 5.