The Lord's Prayer
by Thomas Watson
File 16
(... continued from file 15)
Affliction is for our profit, as it is a means to purge out our
sins. 'By this therefore shall the iniquity of Jacob be purged.' Isa
27: 9. Affliction is God's physic to expel the noxious humour, it
cures the imposthume of pride, the fever of lust; and is not this
for our profit? Affliction is God's file to fetch off our rust, his
flail to thresh off our husks. The water of affliction is not to
drown us, but to wash off our spots.
To be under the black rod is profitable, in that hereby we grow
more serious, and are more careful to clear our evidences for
heaven. In times of prosperity, when the rock poured out rivers of
oil, we were careless in getting, at least clearing, our title to
glory. Job 29: 6. Had many no better evidences for their land than
they have for their salvation, they were in an ill case; but when an
hour of trouble comes, we begin to look after our spiritual
evidences, and see how things stand between God and our souls; and
is it not for our profit to see our interest in Christ more clear
than ever?
Affliction is for our profit, as it is a means to take us more
off from the world. The world often proves not only a spider's web,
but a cockatrice egg. Pernicious worldly things are great
enchantments, they are retinacula spei [the tether of hope].
Tertullian. They hinder us in our passage to heaven. If a clock be
overwound, it stands still; so, when the heart is wound up too much
to the world, it stands still to heavenly things. Affliction sounds
a retreat to call us off the immoderate pursuit of earthly things.
When things are frozen and congealed together, the only way to
separate them is by fire; so, when the heart and the world are
congealed together, God has no better way to separate them than by
the fire of affliction.
Affliction is for our profit, as it is a refiner. It works us
up to further degrees of sanctity. 'He for our profit, that we might
be partakers of his holiness.' Heb 12: 10. The vessels of mercy are
the brighter for scouring. As you pour water on your linen when you
would whiten it, so God pours the waters of affliction upon us to
whiten our souls. The leaves of the fig-tree and root are bitter,
but the fruit is sweet; so afflictions are in themselves bitter, but
they bring forth the sweet fruits of righteousness. Heb 12: 11. This
should make us submit to God and say, 'Thy will be done.'
[5] There is kindness in affliction, in that there is no
condition so bad but it might be worse. When it is dusk, it might be
darker. God does not make our cross so heavy as he might: he does
not stir up all his anger. Psa 78: 38. He does not put so many nails
in our yoke, so much wormwood in our cup, as he night. Does God
chastise thy body? He might torture thy conscience. Does he cut thee
short? He might cut thee off. The Lord might make our chains
heavier. Is it a burning fever? It might have been the burning lake.
Does God use the pruning knife to lop thee? He might bring his axe
to hew thee down. 'The waters were up to the ankles.' Do the waters
of affliction come up to the ankles? God might make them rise
higher; nay, he might drown thee in the waters. God uses the rod
when he might use the scorpion.
[6] There is kindness in affliction, in that your case is not
so bad as others, who are always upon the rack, and spend their
years with sighing. Psa 31: 10. Have you a gentle fit of the ague?
Others cry out of the stone and strangulation. Do you bear the wrath
of men? Others bear the wrath of God. You have but a single trial:
others have them twisted together. God shoots but one arrow at you,
he shoots a shower of arrows at others. Is there not kindness in all
this? We are apt to say, never any suffered as we! Was it not worse
with Lazarus, who was so full of sores that the dogs took pity on
him, and licked his sores? Nay, was it not worse with Christ, who
lived poor and died cursed? May not this cause us to say, 'Thy will
be done'? It is in kindness that God deals not so severely with us
as with others.
[7] There is kindness in affliction, in that, if we belong to
God, it is all the hell we shall have. Some have two hells: they
suffer in their body and conscience, which is one hell, and another
hell to come is unquenchable fire. Judas had two hells, but a child
of God has but one. Lazarus had all his hell here; he was full of
sores, but had a convoy of angels to carry him to heaven when he
died. Say, then, Lo! if this be the worst I shall have, if this be
all my hell, I will patiently acquiesce: 'Thy will be done.'
[8] There is kindness in that God gives gracious supports in
affliction. If he strikes with one hand, he supports with the other.
'Underneath are the everlasting arms.' Deut 33: 27. There is not the
least trial, but if God would desert us, and not assist us with his
grace, we should sink under it; as the frown of a great man, the
fear of reproach. Peter was frighted at the voice of a maid. Matt
26: 69. Oh, therefore, what mercy is it to have Christ strengthen
us, and as it were, bear the heaviest part of the cross with us! One
said, I have no ravishing joys in my sickness, but I bless God I
have sweet supports; and should not this cause submission to God's
will, and make us say, 'Lo! if thou art so kind as to bear us up in
affliction, that we do not faint, put us into what wine press thou
pleases: 'Thy will be done'?
[9] There is kindness in affliction in that it is preventive.
God, by this stroke of his, would prevent some sin. Paul's 'thorn in
the flesh' was to prevent his being lifted up in pride. 2 Cor 12: 7.
Affliction is sometimes sent for the punishing of sin, at other
times for its prevention. Prosperity exposes to much evil: it is
hard to carry a full cup without spilling, and a full estate without
sinning. God's people know not how much they are beholden to their
affliction; they might have fallen into some scandal, had not God
set a hedge of thorns in their way to stop them. What kindness is
this! God lets us fall into sufferings to prevent falling into
snares; say then, Lord, do as it seems good in thy sight, 'Thy will
be done.'
God by affliction would prevent damnation. We are corrected in
the world, 'that we should not be condemned with the world.' I Cor
11:32. A man, by falling into briers, is saved from falling into the
river; so God lets us fall into the briers of affliction that we may
not be drowned in perdition. It is a great favour when a less
punishment is inflicted to prevent a greater. Is it not clemency in
the judge, when he lays some light penalty on the prisoner, and
saves his life? So it is when God lays upon us light affliction, and
saves us from wrath to come. As Pilate said, 'I will chastise him,
and let him go;' so God chastises his children and lets them go,
frees them from eternal torment. Luke 23: 16. What is the drop of
sorrow the godly taste, to that sea of wrath the wicked shall be
drinking to all eternity? oh! what kindness is here! Should it not
make us say, 'Thy will be done'?
[10] There is kindness in that God mixes his providence. In
anger he remembers mercy. Hab 3: 2. Not all pure gall, but some
honey mixed with it. Asher's shoes were iron and brass, but his foot
was dipped in oil. Deut 33: 24, 25. Affliction is the shoe of brass,
but God causes the foot to be dipped in oil. As the painter mixes
with his dark shadows bright colours, so the wise God mingles the
dark and bright colours, crosses and blessings. The body is
afflicted, but within is peace of conscience. Joseph was sold into
Egypt, and put into prison; there was the dark side of the cloud.
Job lost all that ever he had, his skin was clothed with boils and
ulcers; here was a sad providence. But God gave a testimony from
heaven of Job's integrity, and afterwards doubled his estate. 'The
Lord gave Job twice as much;' here was the goodness of God towards
Job. Job 42: 10. God cheques his works of providence, and shall not
we submit and say, Lord, if thou art so kind, mixing so many bright
colours with my dark condition, 'Thy will be done.'
[11] There is kindness in affliction in that God moderates his
stroke. 'I will correct thee in measure.' Jer 30: 11. God in the day
of his east wind will stay his rough wind. Isa 27: 8. The physician
that understands the crisis and temper of the patient will not give
too strong physic for the body, nor will he give one drachm or
scruple too much: so God knows our frame, he will not over-afflict;
he will not stretch the strings of the viol too hard, lest they
break. And, is there no kindness in all this? Should not this work
our hearts to submission? Lord, if thou uses so much gentleness, and
correctest in measure, 'Thy will be done.'
[12] There is kindness in affliction in that God often sweetens
it with divine consolation. 'Who comforteth us in all our
tribulation.' 2 Cor 1: 4. After a bitter potion he gives a lump of
sugar. God comforts in affliction. (1) Partly by his word. 'This is
my comfort in my affliction, for thy word has quickened me.' Psa
119: 50. The promises of the word are a shop of cordials. (2) God
comforts by his Spirit. Philip, land grave of Jesse, said that in
his troubles, Se divinas martyrum consolationes sensisse, he felt
the divine consolations of the martyrs. David had his pilgrimage-
songs, and Paul his prison-songs. Psa 119: 54; Acts 16: 25. Thus God
candies our wormwood with sugar, and makes us gather grapes off
thorns. Some of the saints have such ravishing joys in affliction,
that they had rather endure their sufferings than want their
comforts. Oh, how much kindness there is in the cross! In the belly
of this lion is a honeycomb. Should it not make us cheerfully submit
to God's will, when he lines the yoke with comfort, and gives us
honey at the end of the rod?
[13] There is kindness in affliction in that God curtails and
shortens it; he will not let it lie on too long. 'I will not contend
for ever, for the spirit should fail before me.' Isa 57: 16. God
will give his people a writ of ease and proclaim a year of jubilee;
the wicked may slough upon the backs of the saints, but God will cut
their traces. Psa 129: 3, 4. The goldsmith will not let his gold lie
any longer in the furnace than till it be purified. The wicked must
drink a sea of wrath, but the godly have only a cup of affliction,
and God will say, 'Let this cup pass away.' Isa 51: 17. Affliction
may be compared to frost, that will break, and spring-flowers will
come on. 'Sorrow and sighing shall flee away.' Isa 35: 10.
Affliction has a sting, but withal a wing: sorrow shall fly away.
This land-flood shall be dried up. If there be so much kindness in
the cross, and God will cause a cessation of trouble, say then, fiat
voluntas tua, 'Thy will be done.'
[14] There is kindness in affliction in that it is a means to
make us happy. 'Behold, happy is the man whom God correcteth.' Job
5: 17. It seems strange to flesh and blood that affliction should
make us happy. When Moses saw the bush burning and not consumed, he
said 'I will turn aside and see this great sight.' Exod 3: 3. So
here is a strange sight, a man afflicted, and yet happy. The world
counts them happy who can escape affliction, but happy is the man
whom God correcteth.
How do afflictions contribute to our happiness?
As they are a means of bringing us nearer to God. The loadstone
of prosperity does not draw us so near to God as the cords of
affliction. When the prodigal was pinched with want, he said, 'I
will arise, and go to my father.' Luke 15: 18. As the deluge brought
the dove to the ark, the floods of sorrow make us hasten to Christ.
Afflictions make us happy, as they are safe guides to glory.
The storm drives the ship into the harbour. Blessed storm that
drives the soul into the heavenly harbour. Is it not better to go
through affliction to glory, than through pleasure to misery? Not
that afflictions merit glory, but they prepare us for it. No cross
ever merited but that which Christ endured. Think, O Christian, what
affliction leads to! it leads to paradise, where are rivers of
pleasure always running. Should not this make us cheerfully submit
to God's will, and say, Lord, if there be so much kindness in
affliction, if all thou does is to make us happy, 'Thy will be
done.'
(7) Consider that it is God's ordinary course to keep his
people to a bitter diet-drink, and exercise them with great trials.
Affliction is the beaten road in which all the saints have gone. The
lively stones in the spiritual building have been all hewn and
polished. Christ's lily has grown among the thorns. 'All that will
live godly in Christ Jesus, shall suffer persecution.' 2 Tim 3: 12.
It is too much for a Christian to have two heavens: it is more than
Christ had. It has been ever the lot of saints to encounter sore
trials. It was of the prophets, 'Take, my brethren, the prophets for
an example of suffering affliction.' James 5: 10. It was of the
apostles: for Peter was crucified with his head downwards. James was
beheaded by Herod, John was banished into the isle of Patmos, the
apostle Thomas was thrust through with a spear, Matthias (who was
chosen apostle in Judas's room) was stoned to death, and Luke, the
evangelist, was hanged on an olive-tree. Those saints, of whom the
world was not worthy, passed under the rod. Heb 11: 38. Christ's
kingdom is regnum crucis [the kingdom of the cross]. Those whom God
intends to save from hell, he does not save from the cross. The
consideration of this should quiet our minds in affliction, and make
us say, 'Thy will be done.' Do we think God will alter his course of
providence for us? Why should we look for exemption from trouble
more than others? Why should we think to tread only upon roses and
violets, when prophets and apostles have marched through briars to
heaven?
(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. I 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
Sam 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. I 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. I 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.' I 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?' I 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?' I 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.
The Lord's Prayer
by Thomas Watson
(continued in file 17...)
----------------------------------------------------
file: /pub/resources/text/ipb-e/epl-09: watlp-16.txt
.