difobedience to a Prince, and defertion of our fellow fubjects, cannot be more treasonable in any temporal Kingdom, than our corrupt or our negligent behaviour are in a spiritual. Not only the open contempt of Religion, but even our criminal indifference of it, is treafon against Heaven; and we ftrengthen the Devil's party as well by the connivance, as by the practice of wickedness. How meanly and bafely do thofe act, who profefs themfelves members of this Kingdom, and yet have no care or concern for the conduct of it; but withal how inconfiftently, while they are bidding open defiance to their Lord, to wish as they do in this Prayer for his coming? To conclude, we can then only be said to pray effectually for God's Kingdom when it is the defire of our hearts, and the business of our lives to advance it; and the fenfe of our endeavours this way, however unfuccefsful in their iffue, will be the most encouraging motive to wish for our Lord, and the best preparation to receive him. Who is that xxiv. 45. faithful and wife fervant whom his Lord hath fet over his houfhold, to give them meat in due feafon? blessed is that fervant whom his Lord when he cometh fhall find fo doing. Matt. SERMON 89 SERMON IV. ********* MATT. VI. 10. ****** Thy Will be done on Earth, as it is in Heaven. a HE words are capable of two fen- to his Will. Thofe who follow the former fense upon a This article is omitted in the vulgar Latin of St. Luke; and, as Dr. Mills fays, is in none of the ancient copies. Tho' there is one of fome antiquity in the Library of Lincoln's-Inn, which the Doctor probably never met with, that hath it. It appears to have been wanting both in St. Austin's and Origen's time. Oftendens ergo Lucas tertiam petitionem duarum fuperiorum effe quodam modo repetitionem, magis eam præ8 termittendo upon the like occafion; Father, if it be poffible, let this cup pass away from me; nevertheless not my will but thine be done. They therefore make the words express our refignation in all conditions; thy Will be done; that is, let our wills be fubmiffive to all thy disposals of us and our affairs; and whatever thy Wisdom shall appoint, let it be our virtue patiently and cheerfully to re ceive. But the latter fenfe that refers the words to an active obedience, is follow'd by all the antient Interpreters, and is moft agreeable to the context. For wherein but in fuch an obedience to God can his Kingdom be faid to come? What, but the practice of holiness, can justify the comparison of Earth to Heaven; and how can we in fubmiffion, patience and refignation, be faid to resemble the Blefs'd above, from whofe eyes God hath already termittendo fecit intelligi. D. Aug. ad Laurent. ‘O λ8xãs, μ τὸ ἐλθέτω ἡ βασιλεία σε, ἔταξε τ ἄρτον ἡμῶν ἢ ἐπιάσιον δίδα nuir nat spéer Origen. lib. de Oratione. From this and fome other variations, together with the different circumstances of perfons to which each Prayer was spoke, it is probable that the Prayer in St. Matthew is not the fame with that of St. Luke, and might be much more different formerly than・ at prefent. The Church hath conftantly us'd the Prayer in St. Matthew, which hath been the means to preserve it fo entire, that there is not one various reading in the whole. Vide Milles Teftament. wip'd away all tears, and given them reft from their labours? By doing God's Will therefore we here mean the obedience to his commands ; and by praying that it may be done on Earth as it is in Heaven, we ask for Grace, whereby we may be enabled, like the blessed Spirits in Heaven, perfectly and chearfully to perform it. I fhall treat of the words in this method. First, Shew what is meant by God's Will, Secondly, Enquire in what manner it may be faid to be done on Earth as it is done in Heaven. Thirdly, Shew what we particularly ask for our felves in defiring this. First, What is meant by God's Will. The Will of God, faith the Apostle, is our Theff. fanctification; it contains all thofe rules of iv. 3. duty, that he hath impos'd upon his creatures in order to make them holy, as he is holy, and perfect, as he their Father is perfect. Ic is call'd therefore in refpect of our own nar row and imperfect difpofitions, the good and Rom. xii. acceptable and perfect Will of God; and is fet forth in those several Laws, which he hath made the condition and measure of his fa vour. If men were left to the guidance of their own Wills, without any restraint from above, 2. 7,8. guilt would then be their character, and misery their portion. Nothing could be more unhappy, or more deservedly fo than they, if they were given up to their own hafty and unguarded defires. Their appetites, when neither directed by God's Law, nor restrain'd by his Grace, would prove unfaithful counsellors, and would fink them both in their merit and condition, as low as the beafts that perish. They would not in this undirected station have one thought for their real good, and would fell their wishes, their endeavours, and their whole hopes, for a few present pleasures, which would be short and disappointing in their enjoyment, but fevere and bitter in their remembrance. The nobleft part of the Creation would be thus ignorant of its interest, or froward in the pursuit of it, if it was not directed by him, who tho' on high, yet humbleth himself to behold the things that are done on Earth. But as the pursuit of our own fenfual Wills tends to our deftruction, fo the obedience to God's Will doth in the very confequence of Pfal. xix. it tend to our peace and happiness. The law of the Lord is perfect, converting the foul; the teftimony of the Lord is fure, making wife the fimple. The ftatutes of the Lord are right, and rejoyce the heart; the com mandment |