We are now come to the first petition of the Lord's prayer; three things
will fall under discussion:-
I. The order of this petition
II The necessity of putting up such a request to God
III The sense and meaning of the petition itself.
I Of the order; it is the first of all the six. The petitions of the
Lord's Prayer may thus be ranked:- The four first concern the obtaining of
good; and the two last, the removal of evil -either the removal of evil past,
and already committed, or the removal of evil future, and such as may be
admitted by the temptation of the devil. Among the former, those things that do
more immediately concern the glory of God, they have the first place. In this
petition, the glory of God is both desired and promised on our part; for every
prayer is both an expression of a desire, and also an implicit vow or a solemn
obligation that we take upon ourselves to prosecute what we ask. Prayer, it is
a preaching to ourselves in God's hearing. We speak to God to warm ourselves,
not for his information, but for our edification.
From the order observe:-
Doct. That those things are to be desired in the first place, and with the
greatest affection, which do concern the glory of God. The first petition is,
'Hallowed be thy name'
Here to show :-
1. Why this petition is put first.
2. Present some reasons of the point.
First, This petition is put first, for a double reason:-
1. Partly to show that this must be the end of all our requests. All that we
desire and pray for, in behalf of ourselves and others, must be subordinate to
this end. All these things must be asked, that by the accomplishment of them
God may be brought more in request in the world. See all the other petitions in
this prayer, how they are suited to this end in scripture. When we say, 'Thy
Kingdom come,' what do we beg that for, but ultimately the glory of God? Phil
ii. 10,11, 'God hath given him a name which is above every name, that every
tongue should confess that Jesus Christ is Lord, to the glory of God the
Father.' When we say, ' Thy will be done in earth, as it is in heaven,' it is
still to the glory of God: Mat. v. 16, 'That our good works may still shine
forth before men here upon earth, that they may glorify our Father which is in
heaven.' When we ask our daily bread, and provisions for the present life, it
is still that he may be glorified in our comfortable use of the creature: I
Cor. x. 31, 'Whether therefore ye eat or drink, or whatsoever ye do, do all to
the glory of God.' When we ask for the remission of sins, it is that God may be
glorified in Christ: Rom. iii. 25, 26, 'Whom God hath set forth to be a
propitiation through faith in his blood, to declare his righteousness for the
remission of sins that are past, that he may be just' &c. When we beg
freedom from temptation, it is that we may not dishonour God: Prov. Xxxx. 9.
'Lest I be full and deny thee, and say, Who is the Lord? Or lest I be poor, and
steal, and take the name of my God in vain.' Still, that God may be glorified
in every condition. When we ask deliverance from evil: Ps 1. 15, 'Call upon me
in the day of trouble; I will deliver thee, and thou shalt glorify me.' So that
the glory of God, in all requests that we make to him, like oil, still swims on
the top, and must be the end of all the rest; for other things are but means in
subordination to it.
2. It notes that our chiefest care and affection should be carried out to the
glory of God when we pray. We should rather forget ourselves than forget God.
God must be remembered in the first place. There is nothing more precious than
God himself, therefore nothing should be more dear to us than his glory. This
is the great difference between the upright and the hypocrite: the hypocrite
never seeks God but when his necessities do require it, not in and for himself
but when the upright come to seek God, it is for God in the first place -their
main care is about God's concernments rather than their own. Though they seek
their own happiness in him, and they are allowed so to do; yet it is mainly
God's glory which they seek, not their own interests and concernments. See
that: Ps cxv. l, ' Not unto us, not unto us, O Lord, but unto thy name give
glory, for thy mercy, and for thy truth's sake.' It is not a doxology, or form
of thanksgiving, but a prayer; not for our safety and welfare, so much as thy
glory; not to reek and satisfy our revenge upon our adversaries; not for the
establishment of our interest; but for the glory of thy grace and truth, that
God may be known to be a God keeping covenant; for mercy and truth are the two
pillars of the covenant. It is a great dishonouring of God when anything is
sought from him more than himself, or not for himself. Saith Austin, it is but
a carnal affection in prayer when men seek self more than God. Self and God are
the two things that come in competition. Now these are several sorts of Self;
there is carnal self, natural self, spiritual self, and glorified self Above
all these God must have the pre-eminence.
[1.] Carnal self. By a foolish mistake we take our lusts to be ourselves: Col.
iii, 5, ' Mortify your members here upon earth.' And these members he makes to
be fornication, uncleanness, and the like. Our sins are as dear to us as any
essential or intregal part of the body; they are our members. Now, these should
have no room in our prayers at all, though usually they have the first place:
James iv. 3, ' Ye ask and receive not, because ye ask amiss, that ye may
consume it upon your lusts.' Our prayers should be the breathings of the
spirit, and usually they are but the belches and eructations of the flesh. And
for these it is we are so instant and earnest with God. We would have God bless
us in some revengeful and carnal enterprise. We deal with God as the thief that
lighted his candle at the lamps of the altar. So many would make God a party in
their carnal designs: Prov. xxi 27, 'The sacrifice of the wicked is an
abomination; how much more when he bringeth it with a wicked mind?' It is an
abomination when it is at the best; but when he hath an ill aim, then it is an
abomination with a witness. Foolish creatures vainly imagine to entice heaven
to their lure. Balaam builded altars and sacrificed, out of hope that God would
curse his own people, and engage in Moab's quarrel; like the man in the Gospel
that would make no other use of Christ than to compose his civil difference:
Luke xii 13. He comes to him as a man of authority, 'Master speak to my
brother, that he divide the inheritance with me.' We all look upon God, tanquam
aliquem magnum, as Austin said he did in his infancy, as some great power that
would serve all our carnal turns. In this sense we make God serve our sins,
Isa. xliii. 24, when we would have God to contribute to our lusts, to our
pride, wantonness, revenge. This is such a foolish request, as if a wife should
beg of her husband to give her leave to go on with her adulteries. Survey all
the petitions which are in this present platform of prayer, there is not one
that is calculated for such an evil purpose as our revenge, pomp, pride,
pleasure. Carnal self surely must give way to God.
[2.] There is a natural self, when we seek our own temporal felicity. Christ
hath allowed these natural desires a room in our prayers; but they must keep
their order and their place; first God's glory; and then, our safety. The
obtaining of natural good is put in the last place. And, therefore, when our
thoughts only run upon temporal felicity and outward supplies, it is not
prayer, but a brutish cry. Hosea vii. 14, 'They howl upon their beds for corn,
wine, and oil.' Beasts are sensible of their pain, and are carried by natural
instinct to seek their own welfare, as well as men, And, therefore, when this
is our first and only request, it is a perversion of that order which Christ
hath set down in this perfect form of prayer.
[3.] There is spiritual self, which is valuable either in point of
justification or acceptance with God, or in point of sanctification and
conformity to him. Now, as these blessings cannot be severed from God's glory
where they are really enjoyed, so they must not be severed in our prayers, nor
preferred before it. To ask pardon as a separate benefit as it concerns our
ease and quiet, not as it concerns God's glory, is a perversion and a diversion
of our prayers. The main thing which God intends should be the main thing in
our requests, is, ' the praise of his glorious grace, wherein he hath made us
accepted in the beloved,' Eph. i 6. And, therefore, this the main thing which
the soul intends: Ps. Ixxix. 9, ' Help us, O God of our salvation, for the
glory of thy name; and deliver us, and purge away our sins, for thy name's
sake.' The argument is not taken from themselves merely, or from their own
misery, but from God's glory. If God could not be more glorified in our pardon
and acceptance with him than in our death and damnation, it were an evil thing
to desire pardon. But now when God hath abundantly cleared up this to us, that
he is no loser by acts of mercy; that this conduceth more to the exalting of
his great name, to accent poor sinners to mercy; the soul goeth with the more
confidence to beg it of God, that he would purge us from our filthiness for his
name sake. But now men's thoughts are wholly taken up with their own peace and
safety, and take no care for God's honour. This is but a selfish request, or an
offer of nature after ease. For the other part, to ask for grace and conformity
to God's will, merely as it is a perfection of our nature abstractly from God's
glory, it is not a right request. It is contrary to the very nature of grace,
whose tendency is to God in the first place, that his name may be glorified,
that we should be to the praise of his glorious grace. Grace wrought in us is
but a creature, and not to be preferred before the Creator. See how the apostle
prays: 2 Thes. i 11, 12, ' We pray always for you, that our God would count you
worthy of this calling and fulfil all the good pleasure of his goodness, and
the work of faith with power: that the name of our Lord Jesus Christ may be
glorified in you, and ye in him, according to the grace of our God and the Lord
Jesus Christ.' That is a regular prayer, when all our spiritual interests are
swallowed up in God, and we beg that his name may be glorified in us and upon
us.
[4] There is glorified self, which standeth in the eternal fruition of God. Man
was made for two ends -to glorify God, and to enjoy him. Now our crown of glory
must he laid at his feet; as the elders, Rev. iv. 10, ' Saying, Thou art
worthy, O Lord, to receive glory, and honour, and power.' All our desires must
give place to this, that he may be glorified in our eternal happiness; and we
are to beg it no further than as it may stand with his honour. Man's chief end,
and so his chief request in respect of himself, is, to enjoy God; but with
respect to God, so it is the highest only of subordinate ends; for the highest,
chiefly and absolutely, is the glorifying of God.
Well then, therefore, this is put first, to show that our chiefest care and
affection should mainly run upon the glory of God, and that God might be
advanced and lifted up on high.
Secondly, To give you some reasons why those things which concern the glory of
God must be sought in the first place, and with the greatest affection:-
1. As we are reasonable creatures, it is fit it should be so. In all regular
desires it is first intended, and then the means. But now the glory of God,
that is the end of all things: Prov. xvi. 4, 'The Lord hath made all things for
himself;' that is, for his own glory, for the manifesting of his excellency.
And so our redemption: Luke ii 14, 'Glory be to God on high.' When God came to
show his goodwill in Christ, it was to make way for his glory: as it begins in
good-will, so it must end in glory. This is the end of all the privileges we
have by nature and grace. Now God's glory is the end of our being and service,
and therefore must be first taken care of in our prayers; first his glory, and
then our profit, for the end is the first thing intended by any rational agent.
2. As we are the children of God by adoption. The great duty of children is to
honour their parents. God pleads for honour upon this account Mal i. 6, 'If I
be father, where is my honour?' So that if you consent to the preface, and say,
'Our Father,' then the next request will be, 'Hallowed be thy name.' If we
would own ourselves in such a relation, then we must make it our chief desire
and care that God might be glorified by ourselves and others. Every kind of
honour will not serve our heavenly Father. He must not be as an ordinary
father, in a common notion, but as an infinite and eternal majesty; and to
prefer anything to his interest or glory, or to equal anything to him, it is to
make an idol of it, and to renounce him to be our father. The ease of earthly
parents is not always so. But now you renounce God when an idol is set in the
throne; when any inetrest or concernment of yours is preferred before God, and
before his interest and concernment.
3. That which is of most value and consideration should be sought first. Now
God's glory it hath an infinite excellency above all other things. The glory of
God is of more worth than all creatures, -than their being and happiness. The
end is more worthy than that which serveth and conduceth to the end. Meats and
drinks they were made for the body, therefore are not so good as the body. Who
would dig for iron with mattocks of gold ? The means or instrument is better
worth than the purchase. Now no matter what becomes of us, so God may be
glorified. As it is said of David, ' Thou art better than ten thousand of us;'
therefore, though they exposed their bodies to hazard, they thought it not safe
for him. So is God better than the whole world of men or angels. Our first care
must be that he may be glorified, then let other things succeed in their
place
4. The example of Christ shows how much the glory of God should be cared for,
and preferred before the creature's good: John xii. 27, 28, ' Father, save me
from this hour.' There was the innocent and sinless inclination of his human
nature. 'But for this cause came I unto this hour; Father, glorify thy name.'
He doth not so earnestly insist upon that, but submits all his human
concernments, though exceeding precious, that they might give way to the glory
of God; and he had no respect to his own ease, or to the innocent inclination
of his human nature, or to the felt comforts of the Godhead. Now Christ's
example it is the best instruction. He taught us how we should behave ourselves
to our heavenly Father; and, therefore, we should learn to prefer the honour of
God before our own ease; and if God but get up, though we be kept low and poor,
yet we should be contented. Look, as all natural things will act against their
particular inclination for a general good; as to avoid a vacuity, the air will
descend, and the water ascend, that there may not be a confusion or dissolution
of the frame of nature: so hath Christ taught us still to prefer a general
good. ' Father, glorify thyself;' that is it we must insist upon, though it be
with our loss, suffering, trouble, yea, some-times with our trouble of
conscience, we must be content.
5. From the nature of prayer. The whole spiritual life it is a living to God:
Gal. ii. 19, ' I am dead to the law, that I might live unto God.' The whole
tendency and ordination of all acts of the spiritual life they are to God. Even
the natural life is overruled and directed to this end; there is an eating and
drinking to God; the meat and drink we take, if God be not the last end of it,
it is but a meat-offering and a drink-offering to our own appetite, and a
sacrice to Moloch. Now, much more in acts of immediate worship, there God will
be principally regarded, for their respect and tendency is mainly to God. In
our whole life we are God's, dedicated to him. Every godly man is set apart for
God. A man that is a Christian must be ' holy in all manner of conversation,' 1
Pet. i. 15. A Christian must look upon himself as one that is dedicated to God,
when he is at his meals, in his trade and calling; and grace is to run out in
every act. But much more is this tendency of grace to bewray in our solemn
sequestration of ourselves when we make our nearer approaches to him: Lev x. 3,
'I will be sanctified in them that come nigh me, and before all the people will
I be glorified.' What is it to sanctify God? A thing is sanctified when it is
set apart; and God is sanctified when we set apart ourselves wholly for him
-when he hath more than common affections and common respects. And therefore in
prayer, in the first place, we should go to God for God, and surely in such a
request we are likely to speed.
6. Love to God, if it be unfeigned, and hath any strength in the soul, will
necessarily put us upon this. Love seeks the good of the party beloved, as much
or more than its own. Those which love have all things in common between them,
and one counts it done to himself what is done to the other; so it is in the
love between us and God. Look, as Christ loves the saints, and counteth
whatever you do to them it is done to him, because done to those whom he loved
-Mat. xxv.: so, reciprocally, the saint which loves God, what is done to God is
done to us: when God is honoured, we are comforted as much or more than with
our own benefit; and when God is dishonoured, we have the grief and sorrow: Pa
lxix. 9, ' The reproaches of them that reproached thee are fallen upon me.' Or
if they hear God's name rent in pieces, and men dishonour him by their filthy
lives, it goeth to their hearts; for God and they have but one common interest
-nay, they prefer God's interest before their own or any other's: John xxi. 15,
'Simon, son of Jonas, lovest thou me more than these? ' By the world's maxim,
love should begin at home; but by Christ's direction, it beginneth with God.
They are more tender of God's glory than their own lives and outward comfort: '
I count not my life dear to me,' saith Paul. Thus you see what reason there is
why our main care and thoughts should be taken up about the concernments of
God, and about the glory of his holy name.
Use 1. To reprove us, that we are no more affected with God's glory. Oh, how
little do we aim at and regard it in our prayers! we should seek it, not only
above the profits and pleasures of this life, but even above life itself; yea,
above life present and to come. But alas! since the fall, we are corrupt, and
wholly poisoned with self-love; we prefer every base interest and trifle before
God; nay, we prefer carnal self before God. Some are wholly brutish; and so
they may wallow in ease and pleasure, and eat the fat and drink the sweet,
never think of God, care not how God is dishonoured, both by themselves and
others. And then some, oh, how tender are they in matters of their own
concernment and affected with it, more than for the glory of God! John xii. 43.
They are more affected with their own honour, and their own loss and reproach,
than with God's dishonour or God's glory. If their own reputation be but
hazarded a little, oh, how it stings them to the heart! But if they be faulty
towards God, they can pass it over without trouble. A word of disgrace, a
little contempt cast upon our persons, kindles the coals and fills us with
rage; but we can hear God's name dishonoured, and not be moved with it. When
they pray, if they beg outward blessings, if they ask anything, it is for their
lusts, not for God; it is but to feed their pomp and excess, and that they may
shine in the pomp and splendour of external accommodations. If they beg
quickening and enlargement, it is for their own honour, that their lusts may be
fed by the contributions of heaven; so, by a wicked design, they would even
make God to serve the devil. The best of us, when we come to pray, what a deep
sense have we of our own wants, and no desire of the glory of God! If we beg
daily bread, maintenance, and protection, we do not beg it as a talent to be
improved for our master's use, but as fuel for our lusts. If we beg
deliverance, it is because we are in pain, and ill at ease; not that we may
honour and glorify God, that mercy and truth may shine forth. If we beg pardon,
it is only to get rid of the smart, and be enlarged out of the stocks of
conscience. If they beg grace, it is but a lazy wish after sanctification,
because they are convinced there is no other way to be happy. If they beg
eternal glory, they do not beg it for God, it appears plainly, because they can
be content to dishonour God long. Provided they at length may be saved. Most of
us pray without a heart set to glorify God, and to bring honour unto his great
name. Though a man hath never so much sense and feeling in his prayer, yet if
his heart be not duly set as to the glory of God, his prayer is turned into
sin. It is not the manner or the vehemency only, for a carnal spring may send
forth high tides of affection, and motions that come from lust may be earnest
and very rapid; therefore it is not enough to have fervour and vehemency, but
when our aim is to honour and glorify God: Zeeh. vii. 5, 6, ' When ye fasted,
did ye at all fast unto me, even to me ? And when ye did eat, and when ye did
drink, did you not eat for yourselves, and drink for yourselves ? '
Use 2. For exhortation, to press us to seek the glory of God above all things.
Take these arguments:-
1. How necessary it is the Lord should have his glory. The world serves for no
other purpose; it is made and continued for this end: Rev. iv. 11, 'Thou art
worthy, O Lord, to receive glory, and honour, and power; for thou hast created
all things, and for thy pleasure they are and were created.' All that God hath
made, it was for his own glory; and, Rom. xi 36, 'For of him, and through him
and to him are all things; to whom be glory for ever. Amen.' Of him, in a way
of creation; through him, by way of providential influence and supportation;
that they may be to him in their final tendency and result. God did not make us
for ourselves, but his own glory. It is a singular benefit to be admitted to
sanctify God's name. Oh that poor worms should come and put the crown upon
God's head! and that he will count anything we can do to be a glory to himself:
1 Chron. xxix. 14, 'But who am I, and what is my people, that we should be able
to offer so willingly after this sort ? For all things come of thee, and of
thine own have we given thee.'
3 Consider how much it concerneth us, that we may make some restitution for our
former dishonouring of God; therefore we should be more zealous in this work.
How forward have we been to dishonour God in thought, word, and deed, before
the Lord wrought upon us! There is not a mercy but we have abused it, nor
anything we have meddled with, but one way or other we have turned it to the
Lord's reproach and dishonour. Now when the Lord hath put grace in our hearts,
when we are a 'people formed for his praise' -Isa. Xliii -when he hath made us
anew, we should think of making some restitution, some amends to God, and
should zealously affect his glory above all things.
Use 3. For trial. Do we prefer the glory of God in the first place? Take these
marks:-
1. Then we would he content with our loss, provided the name of God may gain
any respect in the world; and so he may be magnified no matter what becomes of
us, and our interest and concernment: Phil. i 20. The apostle expresseth there
a kind of indifferency: so ' Christ shall he magnified in my body, whether it
be by life or by death.' Oh, then it is a sign you make it your purpose, drift,
and care, when you are contented to do or be anything that God will have you to
be or do. This holds good, not only in temporal concernments, when you are
content to want necessary food, &c., but it holds also in spiritual
concernments: as to sense of pardon, though God should suspend the consolations
of his Spirit, yet, if it be for the glory of his grace, I am to be content;
nay, in some cases God's glory is more to be cared for than our own salvation,
if they two could come in competition, but that case never falls out with the
creature -our salvation is conjoined with the glory of God. But yet, in
supposition, if it should, as Paul and Moses puts the supposition -Exod. xxxii
32, ' Blot me, I pray thee, out of the book which thou hast written' -so God
might be honoured in saving that people. So Rom. ix 3, ' For I could wish that
myself were accursed from Christ for my brethren, my kinsmen according to the
'flesh.' It was not a rash speech, a thing spoken out of an unadvised passion:
see but with what a serious preface it is ushered in, ver. 1, ' God is my
witness, I lie not, my conscience also bearing me witness in the Holy Ghost.'
He calls God to witness this was the real disposition of his heart, and he
speaks advisedly, and with good deliberation.
Object. But is it lawful thus to wish to be accursed? Certainly Paul could not
wish himself to love Christ less, or to be less beloved of him; for these
things we cannot part with them without sin; but in our enjoyment of Christ
there is a happy part, some personal happiness which resulteth to us. Now all
this he could lay at God's feet. How so? What, for others? A regular love
begins at home, and every man is bound to look to his own salvation first, and
then the salvation of others. But that was not the case; it was not their
salvation and Paul's salvation which was in competition, but the glory of God,
and the common salvation of the Jews, and Paul's particular salvation. It was a
mighty prejudice to the gospel that the people from whom Christ's messengers
proceeded -for the law went out of Sinai, the gospel came out from among the
Jews -that so many of them were prejudiced, and a mighty eclipse to the glory
of God. Now he could lay down all his personal happiness at God's feet, he
speaks in supposition, if such a case falls out. But, however, this is a clear
rule: the glory of God must be preferred before our own salvation. In some
cases there will be need of this rule. For instance, there is many a man that
possibly is convinced of a false religion; and the first question men make is,
if they can be saved in such a religion, but many men are hardened in Popery.
When, there fore, a man is contented to continue in a false religion, and
dishonour God with his compliance there, provided he may be saved, he prefers
his own salvation before the glory of God; and in case of the delay of
repentance, when men dally with God, and put off the work of returning to the
Lord until another time, or hereafter it is time enough to repent, these men
prize their sedation before the glory of God. If it were true upon that
supposition, that if ever they shall be saved they are contented God shall be
dishonoured a great deal longer, and that if they be saved at length this will
satisfy them
Quest. But how may we discern that we make the glory of God the first and chief
thing we aim at in prayer ?
1. Partly by the work of your own thoughts. The end is first in intention,
though last in execution. When you are praying for a public mercy against an
enemy, what runs in your thoughts? revenge, safety, and your own personal
happiness, or God's glory? 'What wilt thou do, O Lord, unto thy great name?'
Josh. vii. 9. Are you pleasing yourselves with suppositions of your escape and
deliverance, and reeking your wrath upon your adversaries? So in prayer for
strength and quickening, what is it that runs in your mind? Are you
entertaining your spirit with dreams of applause, and feeding your minds with
the sweetness of popular acclamation ?
2. By the manner of praying, absolutely for God's glory, but for all other
things with a sweet submission to God's will. John xii. 27 'Father, save me
from this hour: but for this cause came I unto this hour. Father, glorify thy
name. Then came there a voice from heaven, saying, I have both glorified it,
and will glorify it again.' Christ is absolute in the request, and he receives
an answer. Is this enough? Do you mainly press God with this, that he might
provide for his own glorious name, that his name might not lie under reproach?
But now carnal aims do make affection impetuous and impatient of check and
denial. Rachel must have children, or die. When the heart is set upon earthly
success, pleasure, or comfort, then they cannot brook a denial without
murmuring. The children of God only accept of God's glory, and in all other
things they leave themselves to God's disposal, and therefore this is the main
thing.
3. Partly too by the disposition of your hearts when your prayers are
accomplished, and God hath given any blessing you pray for. We do not ask it
for God's glory, if we do not use it for God's glory. The time of having
mercies is the time of trial, and therefore when we consume our mercies upon
our lusts, when they do not conduce to check our sins, it is a sign God's glory
is not the thing intended as it should be.
Thus for the order of this petition.
II. The necessity of putting up such a request to God. It is his charge to us
in the third commandment, that we should sanctify his name: 'Thou shalt not
take the name of the I,ord thy God in vain.' The positive part of that
commandment is, thou shalt sanctify it. Now here we make it matter of prayer to
God: ' shadowed be thy name.' From whence let me observe:-
Doct. Those that would have God's name hallowed and glorified, must seriously
deal with God about it.
There are several reasons why we must put up such request to God. I might argue
from the utility and the necessity of it.
First, The utility. We put up these requests to God:-
1. That we may more solemnly warn ourselves of our own duty. In prayer there is
an implicit vow, or solemn obligation, that we take upon ourselves to prosecute
what they ask. It is a preaching to ourselves in God's hearing. So that every
word we speak to God is a lesson to us, and our requests are so many
exhortations to glorify his holy name. With what face can we ask that which we
are wholly reckless and neglectful of? Then we shall certainly come under that
character: Mat. xv. 7, 8, 'This people draweth nigh unto me with their mouth,
and honoureth me with their lips; but their heart is far from me.' It is the
greatest mockage of God to ask, unless we have a mind to pursue and diligently
to attend to this work and business, that the name of God may be glorified in
us and upon us.
2. That we may have a due sense and grief for God's honour. God's children they
are troubled to see God dishonoured. Lot's righteous soul was vexed, not with
Sodom's injuries, but with Sodom's sins, 2 Pet. ii 8. And David saith: 'Rivers
of tears run down mine eyes, because men keep not thy law,' Ps cxix. 136. Many
will scarce weep for their own sins, where they have advantage of remorse of
conscience, but when they are zealously affected with God's glory, they will
weep for others' sins. When his name is torn and rent in pieces, it is a grief
of heart to them. Now God will have us ask this, that this holy sense of
spiritual grief may be kept up; for when it is become the matter of our
requests, then we are interested in the glory of God. We are loth to see things
miscarry where we have petitioned and begged for others; so when we have begged
the glory of his name, it will further this spiritual sense and grief of heart
when his name is dishonoured.
3. That we may count it as great a blessing when God is glorified as when we
are saved. ' Continue in prayer, saith the apostle, ' and watch thereunto with
thanksgiving.' When we have been instant with God in prayer, that he might be
glorified, then we shall count it as great a blessing when he is glorified as
when we are saved. Prayer makes way for the increase of our esteem, and engages
us to observe the return. When we have asked it of God, we will be affected
with it then. When we see all his works praise him, what a comfort will this be
to the soul: ' Bless the Lord, O my soul,' Ps ciii. 22.
But secondly, Let me show the necessity of dealing with God about it. The
necessity will appear both in respect of persons and things; when we beg that
God's name may be hallowed, we beg dispositions of heart and occasions.
First, The necessity will appear in respect of persons, both as to ourselves
and others.
First, in respect of ourselves, there is a great necessity that we should deal
with God about the hallowing of his name; because we need direction, sincerity,
quickening, submission to God, humility, and holiness.
To instance in these six things:-
1. We need direction. The habits of grace are God's gifts, and the exercise of
grace is another thing; to actuate, quicken, guide, and direct it . 2 Thes. iii
6, ' The Lord direct your hearts to the love of God.' And so in prayer, and in
honouring of God in prayer 'we know not' how or ' what to pray for as we
ought'. Though we have grace, yet we need direction. A ship that is well
rigged, yet needs a skilful pilot: Rom viii 26, 'Likewise the Spirit also
helpeth our infirmities; for we know not what we should pray for as we ought.'
How much are we to seek to give God his due honour. 'Of ourselves we cannot so
much as think a good thought' 2 Co iu. .5. There is an utter insufficiency in
us to meditate of God, and conceive aright of his excellency, and give him the
honour which is due to him. None of us but needs daily to go to God, that we
may be taught how to hallow and sanctify his name.
2. We need quickening, being so backward to this duty. All the lepers could beg
help, and but one returned to give God the glory. There is much dullness and
deadness of heart as to the praising of God, and glorifying of God. Self-love
will put us upon other things; but it is grace must quicken us to glorify him
and praise him. When we go to God for ourselves, our necessities will sharpen
our affections, and put a shrill accent upon our prayers. But now when we beg
of God for God, then there is a greater restraint upon us. And therefore David
saith, Ps li. 15, 'Open thou my lips, and my mouth shall show forth thy
praise.' We need God to open our mouths; that is, enlarge our hearts and
quicken our affections. How apt are we to turn the back upon the mercy-seat!
Ezek xlvi. 9 If a man came in at the north gate he was to go out at the south
gate, but never at the same door. Why ? That he might not turn his back upon
the mercy-seat. When we have prayed, we are apt to forget the God which hath
blessed us; and therefore that our heart might be enlarged and quickened, we
need to go to God.
3. We need uprightness and sincerity, that we may mind the glory of God. This
is not a work of nature, but grace: Phil. ii. 2 'men seek their own, not the
things which are Jesus Christ's.' There is the fruit and effect of nature, it
puts men upon seeking their own things, worldly ease, profit, and pleasure.
Every creature naturally seeks its own welfare; but to make the glory of God
our great aim and pursuit, it is grace puts upon that. Water ascends no higher
than it descends, so nature cannot rise beyond itself. The stream cannot rise
above the fountain, and above the principle. A man that hath nothing but
nature, he cannot unfeignedly seek the things which are of God. The old man
with the deceitful lusts, that is the natural man. The upright heart that
unfeignedly seeks God, needs grace from above. Without influence from God, our
actions cannot have a tendency to God. We shall prefer our interest before
God's glory. We have no higher principle than what our hearts furnish us
with
4. We must go to God for submission. Now there is a double submission required,
which if we have not, we shall find it marvelously difficult to glorify God.
One, as to the choice of instruments; another, as to the way and means by which
God will bring about his own glory.
[1.] As to the choice of instruments. There is in us an envy, and wicked
emulation. Oh, how hard a matter is it to rejoice in the gifts and graces, and
services of others, and be content with the dispensation, when God will cast us
by as unworthy, and use others for the glorifying of his name! Therefore that
we may refer the choice instruments to God, we need go to him and say, Lord,
'hallowed be thy name;' do it which way, and by whom thou pleasest. We are
troubled, if others glorify God, and not we, or more than we; if they be more
holy, more useful, or more serious, self will not yield to this. Now by putting
up this prayer to God, we refer it to him to choose the instrument whom he will
employ. It was a commendable modesty and self-denial in John Baptist, which is
described, John iv. 13, 'He must increase, I must decrease.' When we are
contented to be abased and obscured, provided Christ may he honoured and
exalted and be content with such a dispensation, though with our loss and
decrease. Many are of a private station, and straitened in gifts, and can have
no public instrumentality for God; now these need to pray ' Hallowed be thy
name,'- that they may rejoice when God useth others whom he hath furnished with
greater abilities.
[2.] A submission for the way; that we may submit to those unpleasing means and
circumstances of his providence, that God will take up and make use of, for the
glorifying of his holy name. Many times we must be content, not only to be
active instruments, but passive objects of God's glory. And therefore if God
will glorify himself by our poverty, or our disgrace, our pain and sickness, we
must be content. Therefore we need to deal with God seriously about this
matter, that we may submit to the Lord's will, as Jesus Christ did: John x11.
27,28 'Save me from this hour; but for this cause came I unto this hour :
Father, glorify thy name. And there was a voice from heaven that Said, I have
glorified it, and will glorify it again.' Put me to shame, suffering, to endure
the cross, the curse, so thou mayest be glorified. This was the humble
submission of Christ Jesus, and such a submission should be in us. The martyrs
were contented to be bound to the stake, if that way God will use them to his
glory. Phil. i. 20, saith Paul, ' So Christ shall be magnified in my body,
whether it be by life, or by death :' if my body be taken to heaven in glory,
or whether it be exercised or worn out with ministerial labour. We need to deal
with God that we may have the end, and leave the means to his own choosing;
that God may be glorified in our condition, whatever it be. If he will have us
rich and full, that he might be glorified in our bounty; if he will have us
poor and low, that he may be glorified in our patience; if he will have us
healthy, that he may be glorified in our labour; if he will have us sick, that
he may be glorified in our pain; if he will have us live, that he may be
glorified in our lives; if he will have us die, that he may be glorified in our
deaths: and therefore, ' Whether we live or die, we are the Lord's:' Rom. xiv.
9. A Christian is to be like a die in the hand of Providence, content whether
he be cast high or low, and not to grudge at it, whether he will continue us
longer or take us out of the world. As a servant employed beyond the seas, if
his master will have him tarry, there he tarries; if he would have him come
home, home he comes: so that we had need to deal seriously with God about this
submissive spirit.
[5.] Humility; that we may not put the crown upon our own heads, but may cast
it at the Lamb's feet; that we may not take the glory of our graces to
ourselves. God's great aim in the covenant is ' that no flesh should glory in
itself; but whosoever glories, may glory in the Lord :' 1 Cor. i. 27-31. He
would have us still come and own him, in all that we are, and in all that we
do. As the good servant gave account of his diligence, Luke xix. 16, he doth
not say, My industry, but, ' Thy pound hath gained ten pounds.' And Paul was a
zealous instrument, that went up and down doing good; he ' laboured more
abundantly than they all: yet not I, but the grace of God, which was with me :'
1 Cor. xv. 10. In this case if we would honour and glorify God, we must do as
Joab did, when he was likely to take Rabbah: he sent for David to gather up
more forces, and encamp against the city and take it, 'Lest I take the city,
and it be called after my name :' 2 Sam. xii. 28. How careful was he that his
sovereign might have the honour! So careful should we be that the crown be set
upon Christ's head, and that he may have the glory of our graces and services,
that they may not be called after our own name, that God may be more owned in
them than we. Now what more natural, than for creatures to intercept the
revenues of the crown of heaven, and to convert them to their own use ? It is a
vile sacrilege, to rob God of the glory of that grace he hath bestowed upon us
and yet what more common ? The flesh is apt to interpose upon all occasions;
and therefore we need to put up this request, 'Hallowed be thy name.'
[6.] There is holiness required, that we may not be a disgrace to God and a
dishonour to him. The Lord saith, Ezek. xx. 9, ' That his name should not be
polluted before the heathen, among whom they (his people) were.' The sin of
God's people doth stain the honour of God, and profane his name. When men
profess much to be a people near God, and live carnally and loosely, they
dishonour God exeeedingly by their conversation. Men judge by what is visible
and sensible and so they think of God by his servants and worshippers; as the
heathens did of Christ in Salvian's time, -If he was a holy Christ, certainly
Christians would live more temperately, justly, and soberly. They are apt to
think of God by his worshippers, and by the people that profess themselves so
near and dear to him; therefore it concerns us to walk so, that our lives may
honour him: Mat. v. 16, ' Let your light so shine before men, that they may see
your good works, and glorify your Father which is in heaven'. As the loins of
the poor (saith Job) blessed him, Job xxxi. 20, namely, as they were fed and
clothed by his bounty; so our lives may glorify God. David saith cxix. 7, 'Then
shall I praise thee with uprightness of heart, when I have learned thy
righteous judgment There is no way to praise God entirely and sincerely until
we have learned both to know and do his will. Real praise is the praise God
looks after. Otherwise we do but serve Christ as the devil served him, who
would carry him upon the top of the mountain, but it was with an intent to bid
him throw himself down again. So we seem to exalt God much in our talk and
profession; yea but we throw him down, when we pollute him and deny him in our
conversation. Our lives are the scandal of religion, and a pollution and blot
to the name of God. So that with respect to ourselves, you see what need we
have to go to God, that he will give us grace that we may please him and
glorify his name.
Secondly, in regard of others. A Christian cannot be content to glorify God
himself, but he would have all about him to glorify God. As fire turns all
things round about it into fire; and leaven, it spreads still, until it hath
subdued the whole lump: so is grace a diffusive, a spreading thing. As far as
we can reach and diffuse our influence, we would have God brought into request
with all round about us. 'Being converted,' saith Christ to Peter, ' strengthen
thy brethren.' So it will be where there is true grace. Mules, and creatures
which are of a mongrel and bastard race, they beget not after their kind: so
bastard Christians are not for the calling in of others, and the gaining of
those about them. But a true Christian will be earnest, and much in this
matter. Now their hearts are not in our power, but in God's; therefore we need
to be much in prayer, and make this our main request, Lord, 'hallowed be thy
name.' For hereby,
1. We acknowledge God's dominion over the spirits of men, which is a great
honour to God, and a quieting to us. It is a title often given to God in
Scripture, that he is the 'God of the spirits of all flesh.' If they had a
magistrate to choose, they go to God: Num. xxvii. 16 'Let the Lord, the God of
the spirit of all flesh, set a man over the congregation.' If a judgment to be
averted, Num. xvi 22, ' O God, the God of the spirits of all flesh, shall one
man sin, and wilt thou be wroth with all the congregation?' This is a great
honour to God, when we acknowledge the power and dominion that he hath over the
hearts and spirits ot men. To roll a stone is not so much as to rule the
creatures; and to keep the sun in its course is not so much as to rule the
spirits of men, and to work them to the glorifying of his holy name. God can
turn the hearts of men this way and that way according as he pleaseth: Prov.
xxi. 1, ' The king's heart is in the hand of the Lord, as the rivers of water;
he turneth it whithersoever he will. As a man can dispose of a watercourse,
turn it hither and thither as the necessities of his yield or garden require,
so can God draw out the hearts and respects of men. Surely there would not be
so many disorders in the world if we did often reflect upon this attribute, or
did deal with God about his power over the spirits of men. We are wrathful, and
think nothing but the confusion of men would serve the turn, and there is no
riddance of our burden but by the destruction of those who stand in our way;
whereas the conversion of men, a change of their spirits and hearts, would be a
better cure, and bring more honour to God, and safety with it. The truth is, we
look more to men than to God, and that is the reason why we pitch rather upon
the destruction than the conversion of others. Destruction, that may be
executed by the creature; but conversion, that is a power (to order and
regulate the spirits of men) which God hath reserved in his own hands. One
angel could destroy above a hundred and eighty thousand in Sennacherib's camp
in one night; but all the angels, with their united strength, cannot draw in
one heart to God. But now the God of the spirits of all flesh, who is too hard
for him ? Oh, did we often reflect upon this, we would be dealing with God
about this matter, that he would work upon the spirit of men. If there be a
wicked ruler, or an obstinate child or servant, &c., that he would sanctify
himself upon them, and change their hearts.
2. You discover much love to God, when, as you would not dishonour him
yourselves, so you are careful others may not dishonour him. 'Praise him, all
ye ends of the earth,' Psa. xcviii. 4, and c. 1. You would have all the world
own him. Private spirits that would impale and enclose religion, that they may
shine alone, they do not love God, but themselves, their own credit, and their
own profit. 'Would to God all the Lord's people were prophets!' Num. xi. 29.
That was a free and noble speech. God is resembled to the sun, because it is he
that must shine alone; but the church is compared to the moon and stars, where
all may shine, but every star in its own glory. True Christians would have all
to be as they are, unless it be with respect to their bonds and
incumbranees.
3. You discover love to others, you would have them glorify God. The angels,
they rejoice when a sinner is converted; they have a great love to souls, Luke
xv. 7. And so do Christians; the more spiritual they are, the more they come
near to the blessed spirits above, and the more affected they are with the good
done to others, and with their conversion. Saith Paul, Rom ix. 3: 'I conld wish
that myself were accursed from Christ for my brethren, my kinsmen according to
the flesh.' Such a zeal and entire affection he had to the souls of others,
that he could lay all his personal happiness at Christ's feet. And thus you see
what need we have to deal seriously with God in this business, if indeed we
make this our aim. Especially those which are in public relations, as Paul was,
which had an office put upon him to procure the salvation of others, how will
their hearts run out upon it!
Secondly, It is needful we should deal with God about the sanctifying of his
name, as in regard of persons, so of things and events. God hath the disposal
of all events in his own hands. There are many things which concern the glory
of God that out of our reach, and are wholly in God's hands; and therefore it
discovers our love to his glory, and our submission to his wise and powerful
government of all affairs, when we deal with God about it, and refer the matter
to his disposal, and say, Lord, 'hallowed be thy name,' take the work into thy
own hands. We discover our love to his glory, because we make it a part of our
request that all these events may conduce to the glory of his majesty. As
Joshua, when Israel fell before their enemies: Josh. vii. 9, 'Lord, what wilt
thou do for thy great name ? There was his trouble. And Mose: Num. xiv. 15,16,
'What will the nations say round about?' Because the Lord was not able to bring
this people into the land which he sware unto them, therefore he hath slain
them in the wilderness.' It goeth near to the heart of God's children when they
see anything that will tend to God's reproach.
But that is not all; it is not enough we discover that, but also our submission
to his wise and powerful government, when we refer the matter to his disposal,
and can see that he can work out his own ends out of all the confusions which
happen there; out of sins, errors, wars, blood: Ps. Ixxvi 10, 'The wrath of man
shall praise thee; the remainder of wrath shalt thou restrain.' In the
Septuagint it is, 'the wrath of man shad keep holy day to thee, shall increase
a festival for thee.' God many times gets up in the world upon Satan's
shoulders. When matters are ravelled and disordered, he can find out the right
end of the thread, and how to disentangle us again; and when we have spoiled a
business, he can dispose it for good, and make an advantage of those things
which seem to obscure the glory of his name.
By the way, both these must go together, our love to his glory, and our
submission to his providence. Our love to his glory; for we should not be
altogether reckless and careless how things go; and yet not carking, because of
the wisdom and power of his providence. The truth is, we should be more
solicitous about duties than events. The glory of events belongeth to God
himself, and we are not to take his work out of his hand, but mind him in it.
Look, as some would learn their schoolfellow's lesson better than their own; so
we would have things carried thus and thus. And so by murmuring we tax
providence, rather than adore it, and we eclipse the glory of God. Yet we must
be sensible of the reproaches cast upon God, and must pray to the Lord to
vindicate and right his name, to take the way and means unto his own hands
Thus you have seen the necessity of putting up such a request to God, 'Hallowed
be thy name.'
Use 1. Is for information. It informs us that whatever we bestow upon God, we
have it from God first: 1 Chron xxix. 11, 'Of thine own have we given thee.'
The King of all the earth, we cannot pay him any tribute but out of his own
exchequer. When we are best affected to God's interest, and pray for God's
concernments, we must beg the grace which maketh us to do so. It is his own
gift. It is he must enable and incline us, quicken and direct us. So that in
All things he is Alpha and Omega -we begin in him, whenever we end in him. And
when we do most for God, we have all from him.
Use 2. For direction in the matter of glorifying God, in four propositions.
[1.] This life is not to be valued, but as it yieldeth us opportunities for
this end and purpose, to glorify God. We were not sent into the world to live
for ourselves, but for God. If we could make be our own cause, then we could
live to ourselves if we could be our own. But God made us for himself, and sent
us into the world for himself. Christ saith: John xvii. 4, 'Father, I have
glorified thee on earth,' &c. It is not our duty only to glorify God in
heaven, to join in concert with the angels in their hallelujahs above, where we
may glorify him without distraction, weariness and weakness; but here on earth,
in the midst of difficulties and temptations. There are none sent into the
world to be idle, or to 'bring forth fruit to themselves,' Hosea x. 1; to
improve their pains and strength, to promote merely their own interest; but
God's glory must be our chief work and aim while we are here upon earth, -this
must be the purpose and intent of our lives.
[2.] Every man, besides his general calling, hath his own work and course of
service whereby to glorify and honor God: John xvii. 4, 'I have finished the
work which thou gavest me to do.' As in a great house one hath one employment,
one another: so God hath designed to every man his work he hath to do, and the
calling he must be in; some in one calling, and some in another; but they all
have their service and work given them to do for God's glory.
[3.] In discharge of this work, as they must do all for God, so they can do
nothing without God. Every morning we should revive the sense of it upon
ourselves, as the care of our work and aim, so the sense of our impotency. This
day I am to live with God; but how unable am I, and how easily shall I
dishonour him! 'The way of man is not in himself:' Jer. x 23. When a Christian
goeth abroad in the morning, he must remember he is at Christ's dispose; he is
not to do he pleaseth, but to be guided by rule, and act for God's glory, and
fetch in strength from Christ: Col. iii. 17, 'Whatsoever ye do in word or deed,
do all in the name of the Lord Jesus.' Not only in our duties or immediate
converses with God, but in our sports, business, recreation. What is it to do
things in the name of Christ, -that is to do it according to Christ's will and
command? He hath allowed us time for recreation, for conversing with God, and
calling in Christ's help, and aiming at his glory. If we have anything to do
for God, we must do it in his own strength, in every word and deed.
[4 ] You are directed again, when the glory of God and sanctifying of his name
either sticks with us, or sticks abroad. God must be especially consulted with
in the case. When our hearts are backward, then, 'Lord, open thou my lips;'
Lord affect me with a sense of thy kindness and mercy. When it sticks abroad,
when such events fall out, as for a while God's name is obscured, and seems to
be clouded out, 'Lord, what wilt thou do for thy great name?'
III. Having opened the order of the word, and the reasons for putting up such a
request to God, I now come to the sense of the petition, 'Hallowed be thy
name'. Four things will come under consideration:-
1. What is meant by the name of God.
2. What it is to hallow and sanctify it.
3. I shall take notice of the form of the proposal, agiastheto,
Hallowed.
4. The note of distinction, thy name.
First, what is meant by God's name?
1. God himself.
2. Anything whereby he is made known.
[1.] God himself. Name, by an Hebraism, is put for the person itself.
Thus: Rev.iii. 4 'Thou hast a few names even in Sardis, which have not defiled
their garments;' that is, many persons; so: Acts i. 15, it is said there, 'The
number of the names together were about one hundred and twenty,' that is of
persons. So it is used in the present case. God's name is put for God himself.
Ps. xx. 1, 'The name of the God of Jacob defend thee!' That is, God himself.
So: Ps xliv.5 'Through thy name will we tread them under that rise up against
us;' that is, by thee. And to believe in the name of Christ is to believe in
Christ himself. Name is put for person, for the immediate object of
faith, is the person of Christ: John i:12, 'To as many as received him, to them
gave he power to become the sons of God, even to them that believe on his
name.'
[2.] Anything whereby he is made known to us, Nomen quasi notamen. As a
man is known by his name, so God's titles and attributes, his ordinances, his
works, his word, are his name, chiefly the two latter. For his works, they are
a part of the name of God: Psa viii. 1, the burden of that psalm is twice
repeated, '0 Lord, our Lord, how great is thy name in all the earth!' By the
name there, is meant God made known in his works of creation and providence,
for he speaks there of sun, moon, and stars, which proclaim an eternal power to
all the world; and he speaks of such a name as is in all the earth. And, Ps.
cxlvii 19, 20, 'He hath not dealt so with any nation,' and given them his word,
statutes, and ordinances; every one hath not that privilege. But, 'How great is
thy name in all the earth!' That is, how manifestly art thou made known by thy
works! But above all, by name is meant his word: Ps. cxxxviii. 2, ' Thou hast
magnified thy word above all thy name ' There is more of God to be seen in his
word, than in all the creatures of the world, and in all his other works
besides. We understand more of God than can be taken up by the Creation. It
helps us to interpret the book of nature and providence; there we have his
titles, attributes, ordinances; there we have his greatest work, in which he
hath discovered so much of his name, the mystery of redemption, which is not
elsewhere to be known. Thus by the name of God is meant God himself, as he hath
made known himself in the word. We desire that he may be sanctified, that he
may with honour and reverence be received everywhere.
Secondly, The second thing to be explained, what is meant by hallowed?
In scripture God is said sometimes to he magnified, sometimes to be justified,
sometimes to be glorified, and sometimes to be sanctified. Now it is not here
said, Magnificetur nomen tuum, or glorificetur, but
sanctificetur -let thy name be sanctified. All these terms do express
how God is to be honoured by the creature, and they have all distinct notions.
God is said to be magnified: Luke i. 46, 'My soul doth magnify the Lord.' To
magnify God argueth a high esteem or a due sense of his greatness. Again, God
is said to be justified: Luke vii. 29, 'The people and the publicans justified
God.' What is it to justify God? To justify is to acquit from accusation. and
when that word is applied to God, it signifieth our owning of him
notwithstanding the prejudices of the world against him. To glorify God is to
make him known to others, and to bring him into request with others, for glory
it is clare cum laude notitia, a public fame or knowledge of excellency.
Thus Christ saith, John xvii. 10, 'I am glorified in them;' speaking of his
apostles, because by their means he was made known to the world. All these are
included in the word of the text. Yet there is somewhat more intended by to be
sanctified. When is God then said to be sanctified?
To hallow and to sanctify is to set apart from common use, and so to sanctify
the name of God, is to use it in a separate manner, with that reverence and
respect which is not used to anything else. So that when we pray that God's
name may be hallowed or sanctified, we desire that, according as he hath made
known himself in the word, so he may be known, reverenced, and esteemed in the
world. Known to be the only true God : 1 Kings xviii 36, 'Let it be known this
day that thou art God in Israel,' and accordingly worshipped and glorified in
the Hearts and lives of men.
The third thing to open is the form of proposal, agiastheto. It is not
sanctificemus, let us hallow, but sancificetur, let it be
hallowed, for in this form of speech, all the persons concerned in this work
are included -God, ourselves, and others.
[1.] God is to be included in the prayer, that we may express our sense of his
Providence working all things for the glory of his holy name, yea, discovering
his excellency, showing himself to be the holy God: Ezek. xxxviii 23, ' I will
magnify myself and sanctify myself, and I will be known in the eyes of many
nations, and they shall know that I am the Lord' The Lord magnifieth himself by
the more eminent effects of his care and providence, but he sanctifieth himself
chiefly by blessing and defending the godly, and by punishing and afflicting
the wicked, for thereby he declareth his holiness, the purity of his nature,
and his love to saints; so that when we say, 'Hallowed be thy name,' we mean,
Lord, declare thyself to be a holy God, by putting a distinction between men
and men in the course of thy providence, and owning thy people from heaven
[2.] We include ourselves when we say; ' Hallowed be thy name,' for it is
especially the duty of God's people: Isa. xxix 23, 'They shall sanctify my
name, and sanctify the Holy One of Jacob, and shall fear the God of Israel'. It
is our duty, by our religious carriage, to evidence that we have a holy God.
This must be our first care, that we ourselves be sanctified, and to sanctify
our sanctifier, the holy One of Israel. Some, they would have God glorified by
others, but do not look to themselves how they sanctify God. Now God hath made
this to be a great part of our care, that his own people should not only
magnify and glorify him, but sanctify him; therefore he rather makes them good
than great. When he would make men great, then he shows his magnificence, to be
the almighty disposer of the riches of the world; but when he makes them good,
then he expects to be sanctified, that his people should discover that he is a
holy One; that he is holy in himself! for we add nothing to him when we
sanctify him, but only discover him to be such a one. In short, God sanctifieth
us effectively by working grace and holiness in us, and we sanctify him
relatively, objectively, declaratively, declaring him to be a holy God, and
that we are a people belonging to this God.
[3.] The speech is so formed that others may be included, and that we may
express our sense of their dishonouring God, as a thing that is grievous to us,
that we may show how near it goeth to our heart to see the ignorance, atheism,
and blasphemy that is in the world. They would have the holy God to be
sanctified abroad, either by the conversion of men, or by their punishment. And
so it is meant: Isa. v. 16, ' God that is holy shall be sanctified in
righteousness. That is, his holiness and hatred of sin shall appear, either in
the conversion of obstinate sinners, that God may be sanctified by them, or
else for punishment that God may be sanctified upon them.
Fourthly, The next thing is the note of distinction, 'Hallowed be thy
name,' not ours. There seems to be a secret opposition between our name and the
name of God. When we come to pray, we should distinctly remember whose name is
to be glorified, that God may be at the end of every request. We beg of God
many times, but we think of ourselves; our hearts run upon our own name, and
upon our own esteem. How often do we come to him with a selfish aim, as if we
would draw God into our own designs and purposes! None are so unfit to glorify
God, and so unwelcome to him, as those that are so wedded and vehemently
addicted to their own honour and esteem in the world. Therefore Christ, by way
of distinction, by way of opposition to this innate disposition that is in us,
he would have us to say, Hallowed be thy name.' That which gives most honour to
God is believing: Rom. iv. 19, 20, Abraham was 'strong in faith, giving glory
to God.' Now, none so unfit for the work as they that seek glory for
themselves: John v. 44, ' How can ye believe, which receive honour one of
another, and seek not the honour that cometh from God only? ' Affectation of
vainglory, or splendour of our own name, is a temper inconsistent with faith,
which is the grace that gives honour to God. I say, when we hunt after respect
from men, and make that the chiefest scope of our actions, God's glory will
certainly lie in the dust; when we are to suffer ignominy and abasement for his
sake, the care of God's glory will be laid aside. The great sin of the old
world was this: Gen. xi. 4, 4 'Let us make us a name.' There are many conceits
about that enterprise, what that people should aim at there in building so
great and so vast a tower, before God confounded their tongues. Some,
interpreting that place, 'Let us build us a tower even to heaven' think this
was their intention, to make a way into heaven. But it is not likey they would
be so foolish that had so late experience of the flood, and, when the ark
rested upon the top of the highest mountains, found themselves to be at so
great and vast a distance from heaven. Some think it was (as Josephus) to
secure themselves from another flood; but that was sufficiently done by God's
promise, who had engaged to them he would no more destroy the earth by water:
and if that were their intention, why should they build in the plain, between
the two rivers of Tigris and Euphrates? Moses gives the main reason there, that
they might have an immortal name among posterity. But now see how ill they
reckon that do reckon without God. Those that are so busy about their own name,
how soon will God blast them! When in any action we do not seek glory to God,
but ourselves, it is the ready way to he destroyed. This was the means to bury
them in perpetual oblivion. Nebuchadnezzar, when he re-edified the city, Dan.
iv. 30: 'Is not this great Babylon that I have built for the house, of the
kingdom, by the might of my power, and for the honour of my majesty?' How doth
God disappoint him, and turn him out among the beasts! Thus are we sure to he
disappointed and blasted, when our hearts run altogether upon our own name. But
now Christ saith, thy name; when we are careful of that, this is the way
to prosper.
From the words thus illustrated, I shall only observe:-
Doct. That God will be so glorified in the world as that his name may be
hallowed or sanctified.
Here I shall show:-
1. How many ways God's name is sanctified.
2. Why God will be so glorified as that he may be sanctified.
First, How many ways is God's name sanctified ? I answer, either upon us, or by
us.
[1.] Upon us, by the righteous executions and judgments of his providence: and
so God is sanctified when he doth by a high hand of power recover and extort
the glory of his holiness from the dead and stupid world; as by that notable
stroke of the Bethshemites, when fifty thousand were slain for peeping into the
ark: 1 Sam. vi. 20. This was the result of all: 'Who is able to stand before
this holy Lord God?' There he discovered himself to be a holy God, to be one
that hath a high displeasure against the creature's disobedience. Now when he
doth by a high hand extort this from the wicked, or from his children, then he
sanctifieth himself upon us.
[2.] By us. And so he is sanctified in our thoughts, words, and actions; in our
heart, tongue, or life.
1. In our hearts: 1 Pet. 3, 15, ' Sanctify the Lord God in your heart.' How is
God sanctified in our hearts ?
[1.] When we have awful thoughts of his majesty: Ps. cxi. 9, 'Holy and reverend
is his name'. Not only when we speak of the name of God, but when we think of
it, we should be seriously affected. But,
[2.] More especially God is sanctified when, in straits, difficulties, and
dangers, we can bear ourselves upon the power and sufficiency of God, and go on
resolutely and cheerfully with our duty, notwithstanding discouragements. This
is to sanctify the Lord God in our hearts. I shall prove it by two places where
the phrase is used; one is, 1 Pet. iii. 15, 'Be ready always to give an answer
to every man that asketh you a reason of the hope that is in you, with meekness
and fear.' Mark, the Christians that did profess the name of God, which spake
of God as their hope or object of their religion, were in great danger. Now
what direction doth he give them, that they might not be afraid but bear up?
For he speaks before: 'Be not afraid of their terror, or be troubled; but
sanctify the Lord God in your hearts.' See the same phrase used for the same
purpose: Isa. viii 13, 'Sanctify the Lord of hosts himself, and let him be your
fear, and let him be your dread.' He opposeth it plainly there to carnal fear:
ver. 4 'Say ye not a confederacy to all them to whom this people shall say a
confederacy; neither fear ye their fear, nor be afraid; but sanctify the Lord
of hosts himself, and let him be your fear.' How comes this direction to be
used in the present case? Thus; to sanctify is to set apart; and to sanctify
God is to set apart, as the alone object of fear and trust, that he alone is to
be feared and trusted, so that we can see no match for God among the creatures;
therefore we are to embolden ourselves in the Lord, and go on cheerfully, when
we can counterbalance all fears and dangers with his surpassing excellency. To
glorify God is to do that which simply and absolutely tendeth to the
manifestation of his excellency, without any relation to the creature; but to
sanctify God is to set God above the creature, to do that which tends to exalt
his greatness and excellency from and above all terrors, and all the
discouragements that we can have from the creature; it is to ascribe that
greatness, that power and glory, to God alone, which cannot be ascribed to
anything else, and so to go on cheerfully with our duty, whatever difficulties
we meet with. Thus Moses was chidden that was amazed with present difficulty!
Num xx. 12, ' Aud the Lord spake unto Moses and Aaron, Because ye believed me
not, to sanctify me in the eyes of the children of Israel; therefore ye shall
not bring this congregation into the land which I have given them.' Because
they were discouraged, and thought they should never carry on their business,
therefore God saith, 'Ye believe not to sanctify me:' you sanctify not God, or
set him aloft, as the alone and supreme object of fear and trust. It is a
practical acknowledgment of God's matchless excelleney. Thus we sanctify God in
our hearts.
2. God is sanctified with our tongues, when we use God's name, titles,
ordinances, and word, as holy things; when we speak of the Lord with reverence,
and with great seriousness of heart, not taking his name in vain; especially
when we are deeply affected with his praise. It is no slight thing to praise
God. God's people, when they have gone about it, see a need of the greatest
help: Ps. li. 15, 'O Lord, open thou my lips, and my mouth shall show forth thy
praise.' And Ps. xlv. 1: 'My heart is inditing a good matter;' my heart fries
or boils a good matter when we will not give God dough-baked praise, nor speak
of his name slightly, but so as becomes his greatness and surpassing
excellency.
3. In our actions. Our actions may be parted into two things, - worship, and
ordinary conversation
(l.) In our worship, there God especially will be sanctified Lev.x. 3 'I will
be sanctified in all that draw near unto me.' God is very tender of his
worship: sancta sanctis, holy things must be managed by holy men in a
holy manner. Therefore, what is it to sanctify God when we draw nigh to him? To
have a more excellent frame of heart in worship than we have about other
things. As in prayer, the frame of our hearts must not be common; we must not
go about it with such a frame of heart as we go about our callings, worldly
business, and converses with men: but there must be some special reverence,
such as is peculiar to hum. When we draw near to God in the word, he will be
sanctified. The word must be received with meekness, and by faith applied to
our souls as an instrument designed to our endless good. When we have a
peculiar reverence for God, and a respect to God in all our approaches; Eccles.
v. 1, 'Look to thy feet when thou goest to the house of God:' we must not go
about these holy services hand over head, but with great caution and heed. Thus
is God sanctified in worship, or in our immediate converse with him.
(2.) In our ordinary conversations. Then God is sanctified; when our life is
ordered so that we may give men occasion to say, that surely he is a holy God
whom we serve. By two things you may know you sanctify God in your
conversations: when you walk as remembering you have a holy God, and when you
walk as discovering to others you have a holy God.
[1.] When you walk as remembering yourselves that you have a holy God,
therefore you must be watchful and strict. It is notable, when the Israelites
were making a hasty promise, Joshua puts them in mind, chap. xxiv. 9, 'You
cannot serve the Lord, for he is a holy God.' So we should remember when we
give up ourselves to God, he is a holy and jealous God, that is narrowly
observant, and he will not be put off with anything that is common.
[2.] As discovering you have a holy God. A carnal worshipper profaneth the
memory of God in the world. But now a Christian that walks according to his
holy calling, that is holy in all manner of conversation, he discovereth what a
God he hath. l Pet. ii. 9, ' That ye should show forth the praises of him, who
hath called you out of darkness into his marvellous light.' We are not only to
conceive and make use of them to beget fear and reverence in our hearts of the
all-seeing God, but are to show them forth, to evidence them to others. We
should discover more than a human excellency, that so those which look upon us
may say, These are the servants of the holy God.
Secondly, For the reasons why God will be so glorified, that he may be
sanctified.
l. Because this is the glory that is due to his name. Ps. xcvi. 8, ' Give unto
the Lord the glory due to his name.' Every glory will not serve the turn, but
such glory as is proper and peculiar for that God we serve. It is a stated rule
in scripture, that respects to God must be proportioned to the nature of God.
God is a spirit, therefore will be worshipped in spirit and truth. God is a God
of peace, therefore lift up your hands without wrath and doubting. God is a
holy God, therefore will be sanctified. They which worship the sun, among the
heathens, they need a flying horse, as a thing most suitable to the swift
motions of the sun. Well, then, they that will glorify and honour God with a
glory due to his name, must sanctify him as well as honour him. Why ? For God
is 'glorious in holiness,' Exod. xv. 11. This is that which God counteth to be
his chief excellency, and the glory which he will manifest among the sons of
men.
2. This is that glory which God affects, and therefore the saints will give it
him, Isa. vi 3. The holy angels, what do they cry out when they honour God?
They do not acknowledge his power and dominion over all creatures as Lord of
all; but they give him his peculiar glory, 'holy, holy, holy is the Lord of
hosts; the whole earth is full of his glory.' So David, Ps. ciii 1, ' Bless the
Lord, O my soul, yea, all that is within me, bless his holy name.' That is the
notion upon which he pitcheth, he would praise God with such praise as is
welcome and acceptable to him.
3. This is the attribute which is most eclipsed and most blotted out in the
hearts of the sons of men, because of God's patience, because he doth not take
vengeance of all the sins of men- 'Thon thoughtest I was altogether such a one
as thyself,' Psa 1. 21. Certainly if men did not blot and stain God in their
thonghts, if they did not fancy an unreasonable indulgence, such as is not
comely and proper to his majesty they could not go on in sin, and think God
could be so pure; therefore he will be so glorified, that he may be
sanctified.
Use. To press us so to glorify God, as we may also sanctify him. Let this be
your care. To quicken you, remember:-
1. God is much offended with his people that do not sanctify him, Moses and
Aaron, as choice and as dear to God as they were, yet you know what the Lord
saith, Num. xx. 12, 'Because ye believed me not, to sanctify me in the eyes of
the children of Israel; therefore ye shall not bring this congregation into the
land which I have given them.' When Moses and Aaron murmured, and spake
unadvisedly, and did not sanctify him, nor carry God's excellency aloft, they
shall not enter. And God remembereth this a great while after, in that, Deut.
xxxii 51, 'Because ye trespassed against me among the children of Israel, at
the waters of Meribah-Kadesh, in the wilderness of Zin; because ve sanctified
me not in the midst of the children of Israel, thou shalt not go into the land
which I give the children of Israel.' Well, then, though God's children should
get to heaven, yet if they do not sanctify God they will want many a privilege.
God will remember this against them; for he takes it ill when his people will
not sanctify him as becoming his peculiar excellency.
2. If you do not sanctify God, then you pollute God, and stain his memory in
the world: Ezek. xxxvi. 20, ' ye have profaned my holy name among the heathen.'
How is God polluted? Not intrinsically; God cannot receive any pollution from
us. It is here, as in that case, 'A man that lusteth after a woman, hath
committed adultery already in his heart,' Mat. V. 28. The man pollutes the
woman in his heart, while she remains spotless and undefiled. So in this case
we blemish God in appearance, as much as in us lies we pollute and blot God,
though he remains pure and undefiled. You make heathens think as if you had an
unholy God. Well, then, glorify God.
For directions:-
1. Be holy. The praise of the wicked is a disgrace to him, it is an obscuring
of his praise 1 Pet. i. 15, 'As he which hath called you is holy, so be ye holy
in all manner of conversation.'
2 Study his name, if ye would sanctify his name: Ps. ix. 10, 'They that know
his name will put their trust in him.'
3. Submit to his providence without murmuring. When we can speak well of him,
though he seem to deal most hardly; as the Bethshemites, when there was such a
slaughter made among them, fifty thousand slain; they do not say, murmuringly,
Who can stand before this severe, cruel God? but before 'this holy God?' They
own his holiness in the dispensation, though it were so dreadful, 1 Sam. vi.
20. It is a great glory to God when you own him as just in all his ways, when
he deals most hardly. Whatsoever be our lot and portion, yet he is a holy God.
But to cavil and murmur, it is to tax and blemish God before the world.
4. Live to public ends, that is, to draw God into request with others. Let this
be the aim of your conversation, not only to get holiness enough to bring you
to heaven, but to allure others, and recommend God to them, that by the purity
and strictness of your conversation you might gain upon others, and bring them
to be in love with God, and acquainted with him.
And lastly, be sensitive to when God's name is dishonoured by yourselves and
others, not enduring the least profanation of it.