Well, then, you see what is meant by the will of God, which is the matter about which this is conversant.
Then here is the note of appropriation, Thj will, in opposition to our own will, the will of Satan, the wills of men.
[1.] To our own will, which is the proudest enemy Christ hath on this side hell, and the cause of all the mischief which doth befall us. The great contest between us and God is, whose will shall stand, God's will, or ours ? In every sin we slight the will of God, and set up our own. We ' despise the commandment,' 2 Sam. xii. 9 : not grossly and formally; David did not slight the commandment, and say, ' Tush! it is a foolish law ;' but by necessary interpretation we slight the law of God, and set up our own will. Therefore, when we pray that God's will may be done, w^e do in effect renounce our own will, those ' wills of the flesh and mind,' Eph. ii. 3, wdiich the apostle speaks of ; so it is in the Greek. The soul is never renewed until the Avill be renewed, till the will be broken. And therefore self-denial is made one of the first principles of Christianity, the denying of our own will. The will is the leading part of the soul. Though the new creature begins with the mind, yet it comes not to any perfection, it is not formed until the will be subdued to God, until grace be seated in the heart. When a man treadeth on a dry hide, one part or other will be apt to rebound and leap up against him, till he stands in the middle and centre : so, until grace be seated in the heart, corruption will recoil. When a bird's wings are broken, it can fly no longer ; so when the will is sub- dued, then the work of grace begins. The mind is the counsellor, but the will is the monarch and prince, which sways and rules all in the soul. Again, the will is more corrupted than the mind ; the understanding is much blinded, but the will is more depraved. The mind hath a little light, and is apt to take God's part sometimes, by suggesting good motions ; but the will doth more abhor and refuse good than the understanding is i2:norant of it. We are convinced often
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when not converted. Therefore this is the main thing, that our corrupt wills may be subdued to God : Let thy will be done, not our own.
[2.] Thy will, in opposition to Satan's will. Our lusts are called his lusts : John viii. 44, ' The lusts of your father the devil ye will do.' They are of his inspiring, of his cherishing ; the grand incubus of hell is the father of these brats and sinful productions. So, 2 Tim. ii. 26, the Holy Grhost speaks of carnal men, that they are ' taken cap- tive by Satan at his will and pleasure.' Wicked men are at Satan's beck, and they do his will. The devil sets such a lust at work, the ' man obeys presently : the devil stirs such lusts by his arts and engines, and observes such a lust will be most prevalent at such a time ; the man is taken by Satan's will. Now, Thy ivill, &c., we desire the Lord's grace, that we may not comply with the devil's motions.
[3.] Thy will, in opposition to the wills of men : 1 Pet. iv. 2, ' That he no longer should live to the lusts of men, but to the will of God ;' not according to the wills of men, but according to the will of God. In our natural state we are apt to be swayed by the lusts and humours of others, according as the posture of our interest is determined ; and therefore it is a good piece of self-denial to cease from the lusts of men, from the humours and customs of those whom we fear and from whom we hope. And until we cease from men, in vain do we expect to serve God.
Thus for the matter about which this request is conversant, ' Thy will.'
Secondly, Here is the request itself. Be done; what doth this imply, Avhen we say, ' Let thy will be done ' ?
[1.] We beg a heart to do it : Dent. v. 29, ' Oh that there were such an heart in them, that they would fear me, and keep all my com- mandments always ! ' It is not enough to set ourselves to do what God hath commanded ; but we must get a renewed, sanctified heart.
[2.] We beg skill to do it : Ps. cxliii. 10, ' Teach me to do thy will, for thou art my God.' We beg that God would teach us, and lead us forth in the obedience of his will.
[3.] We beg strength to do it. It is said, Heb. xiii. 21, ' The God of peace, through the blood of the everlasting covenant, make you perfect in every good work, to do his will.' We beg strength, that we may do what is pleasing in his sight. In our will there is a double mischief; it is opposite to and averse from God : Kom. viii. 7, ' The carnal mind is enmity against God ; for it is not subject to the law of God, nor indeed can be.' And it is strongly inclined to other things ; and this both by nature and by evil custom. There is an aversion from God, which is natural, and which is increased by custom ; there- fore it is God must give us a heart to do his will, and skill and strength. Thus God he must draw us off from other things, which is called the ' circumcising of the heart,' Dent. xxx. 6. He must draw ns off, and he must draw us on too. As he pares away the foreskin, the fleshi- ness which cleaves to our hearts, and inclineth us to seek our own will, in hunting after pleasures, honours, profits : so doth the Lord draw us to himself : Cant. i. 4, ' Draw me, and we will run after thee.'