[1.] In maintaining a quiet, easy, composed frame of spirit, fitted for the exercise of religious duties, though under trying dispensations of providence.
[2.] When we justify God, and lay the blame on ourselves, whatever afflictions we are exercised with. Thus the Psalmist speaks of himself as deserted, and God as far from helping him, he acknowledges the equity of his dispensations, when he says, Thou art holy, O thou that inhabitest the praises of Israel, Pal. xxii. 1. 3. or, as he elsewhere expresses himself, The Lord is upright, he is my rock, and there is no unrighteousness in him, Psal. xcii. 15.
[3.] When we are disposed to bless God, at the same time, when he takes away outward mercies, as well as when he gives them: Thus Job, when he was stripped of all he had at once, says, The Lord gave, and the Lord hath taken away, blessed be the name of the Lord, Job i. 24. We are now to consider,
III. The manner in which the will of God is to be done: Accordingly we are taught to pray, that it may be done in earth as it is in heaven; not that we are to suppose that the best of saints can arrive, while in this world, to the perfection of the heavenly state; so that it is possible for them to do the will of God in the same manner, or degree, as it is done in heaven: Therefore the particle as respects similitude, rather than equality, and all that we can infer from hence is, that there is some analogy or resemblance between the obedience of the saints here, and that of the inhabitants of heaven. This implies in it a desire,
1. That it may be done with great humility and reverence. Thus the angels, who have the character of Seraphims, are represented, in that emblem or vision which the prophet Isaiah saw, of the Lord sitting on his throne, Isa. vi. 1, 2. and the Seraphims attending him, as having their faces covered with their wings, in token of reverence and humility. And others are described as casting their crowns before the throne, Rev. vi. 10. intimating, that all the glory that is put upon them, is derived from him that sits on the throne, and that their honour is not to be regarded or mentioned, when compared with him who is the fountain thereof.
2. This expression farther implies in it a desire to do the will of God with all cheerfulness. Some think that this is intended in the vision which John saw concerning the seven angels, who were employed to inflict the seven last plagues on the church’s enemies, when they are represented as doing it with harps in their hands, and as singing the praises of God at the same time, Rev. xv. 1-3.
3. We are said to do the will of God on earth, as it is done by the angels in heaven, when we do it with faithfulness: Thus when they are represented as ministering to God’s people, and, as such, having the charge over them to keep them in all their ways, they are spoken of as doing this faithfully; as it is said, They shall bear thee up in their hands, lest thou dash thy foot against a stone, Psal. xci. 11, 12.
4. The angels are farther represented as a pattern of diligence in doing the will of God: Thus it is said of the angel Gabriel, that when the word of command was given him to carry a message to Daniel, he fled swiftly, being expeditious in fulfilling the work he was employed about, Dan. ix. 21.
5. They are said to do the will of God, with zeal and fervency; and, for this reason, some think they are called, in the scripture but now mentioned, seraphims; or, as they are elsewhere styled, A flaming fire, Psal. civ. 4.
6. The angels are said to do the will of God sincerely: Thus the inhabitants of heaven are represented, as having no guile found in their mouths, and being without fault before the throne of God, Prov. xxii. 2.