[7.] A loathness to know the will of God, to search and inquire into it, argueth deceit, and that we are loath to come under the power of it. Some men shrewdly suspect it is true, but are loath to inquire into it : John iii. 20, ' Every one that doeth evil hateth the light, neither Cometh to the light, lest his deeds should be reproved.' They have a shrewd guess about the ways of God, but will not search to be satisfied : 2 Pet. iii. 5, ' They are willingly ignorant.' As Tertullian saith of the heathens, they would not search into the Christian religion, because they had a mind to hate it ; so these are loath to inquire further into the will of God. There is a great deal of deceit in it ; it shows we are afraid to come too near a suspected truth. Again, now and then when lusts are under some restraint, men seem to lie much under the will of God. A horse that is kept low is easily ruled by the rider, but when fed high he grows headstrong. Many times in a mean condition a man seems to make conscience of doing the will of God ; but when prosperous, he waxeth wantou and disobedient : Jer. v. 5, 'I will get me to the great men, but these have altogether broken the yoke and burst the bonds.'
So that there are a great many mistakes about doing the will of God, therefore you had need search.
Secondlv, How shall we know we are rightl}' affected with the will ofGod?
[1.] When God's will is reason enough for what he hath required of us ; when a man is so sensible of God's will that this is instead of all reasons. Obedience is never right but when it is done upon the mere sight of God's wull. This is enough to a gracious heart, that this is the will of God, 1 Pet. ii. 15, 1 Thes. v. 18, though the duty be never so cross to our own desires and interests. This is to obey the commandment for the commandment's sake, Avithout any other reason or inducement. There is, indeed, ratio formalis and ratio motiva, the formal reasons of obedience and the motives of obedience. The formal reason of obedience is the sight of God's will, the motives to obedience are rewards and a dread of punishment. The formal reason is God's will ; and this is pure obedience, to do what God wills be- cause God wills it.
[2] When a man is very inquisitive to know what is the will of his heavenly Father. When he doth not only practise what he knows, but searcheth that he may know more : Eom. xii. 2, ' That ye may prove what is that good and acceptable and perfect will of God ;' and, Eph. V. 17, ' Be ye not unwise, but understanding what tlie will of the Lord is.' When a man is desirous to know the whole will of God, not for curiosity but for practice, that he might do it. When the
138 AN EXPOSITION OF [MaT. VI. 10.
understanding hath a confused notion of a thing they will not know- it distinctly, but when men search, and are willing to find out the counsel of God in all things that they may come up to it, this is a sign the heart is rightly affected to the will of God.
[3.] Hereby may you know your affection to God's will, by keeping yourselves from your sins : Ps. xviii. 23, ' I was upright before him, and kept myself from mine iniquity.' There is an iniquity that we may call ours, upon wdiioh the will is most passionately addicted ; be it worldliness, sensuality, inordinate desire of reputation and re- spect with men. Now, when we are plucking out our right eye, and cutting off our right hand, Mat. v. 29 — when we are mortifying and subduing our lusts — when we can deny ourselves in those things to which the heart is most wedded, that is a sign of compliance with the will of God.
The second point.
Doct. 2. That it is the Lord which giveth to will and to do those things which are pleasing in his sight.
Therefore we ask it of him, ' Thy will be done,' — that is, as I ex- plained it, we ask of him a heart, skill, and strength to do his holy will.
Here I shall tell you : —
1. What I mean by the point.
2. Give you the proof of it.
I. What I mean by the point : —
1. I mean thus, that in the work of conversion God doth all : Ezek. xi. 19, ' I will give them one heart, and I will put a new spirit within you ; and I will take the stony heart out of their flesh, and I will give them an heart of flesh.' The benefit of a tender sanctified heart is God's gift : Ezek. xxxvi. 26, 27, ' A new heart also will I give you, and a new spirit will I put within you : and I will take away the stony heart out of your flesh, and I will give you an heart of flesh, and I will cause you to walk in my statutes.' Mark, a new heart — that is, another heart, a heart to understand, a heart to love, a heart to do the will of God, he gives it. He doth not only offer it, or pre- pare it, make way for it, but ' I will give you a heart of flesh.'