Of the First Petition in the Lord’s Prayer
Mat. vi. 9. Hallowed he thy name.
HAVING spolcen of the introduction to the Lord’s prayer, “after this manner pray ye,” — and the preface, “Our Father which art in heaven,” — I come now, thirdly, to the prayer itself, which consists of seven petitions. A short hody of divinity is contained in them. I begin with the first petition.
I. “Hallowed be thy name.” In the Latin, it is, sanctijicetur nomen tuuin, — sanctified be thy name. In this petition, “hallowed be thy nain«,” we pray, that God’s name may shine forth gloriously, and that it may be honoured and sanctified by us, in the whole course and tenor of our lives. It was the angels’ song, “glory to God in the highest;” that is, let his name be glorified and hallowed. This petition, “Hallowed be thy name,” is set in the forefront, to shew, that the hallowing of God’s name is to be preferred before all things. Is/. It is to be preferred before life; we pray, “Hallowed be thy name,” before we pray, “Give us this day our daily bread.” It is to be preferred before salvation, Rom. ix. 1. God’s glory is more worth than the salvation of all men’s souls. As Christ said of love, Mat. xxii. 3G., “This is the first and great comnKiiidiueut;” so I may say of this jx’tilion, “• Hallowed be thy name,” it is the first and great petition; itcoiitains the most weighty thing in religion, (jiod’s glory. When some of the other petitions shall be useless and out of date, we shall not need to pray ia heaven, “Give us our daily bread,” because there shall be no lumger; nor, “Forgive us our trespasses,”
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because there shall be no sin; nor, us not into temptation,” because the Old Serpent is not there to temj)t; yet the hallowing of God’s name shall be of great use and recpiest in heaven; we shall be ever singing hallelujahs, which is nothing else but the hallowing of God’s name. Every triumjdis and hallelujahs, there is nothhig person in the blessed Trinity, God the Fa- added to his essential glory; God cannot ther, Son, and Holy Ghost, must have this be greater than he is, only we may make honour, to be hallowed; their glory being 1 him appear greater in the eyes of others.
equal, and their majesty co-eternal. “H.illowed be thy name.” To admire God’s name is not enough; we may admire a conqueror, but when we say, “Hallowed be thT/ name;” we set God’s name above every name, and not only admire him, but adore him; and this is proper only to the Deity. For the further explication, I shall propound three questions:
1. What is meant by God’s name?
2. JVhat is meant by halloicing God’s name?
3. When may we be said to hallow or sanctify God’s name?
Quest. 1. What is meant by God’s najne?
Ans. 1. By God’s name is meant his essence, Ps. XX. ]., “The name of the God of Jacob defend thee j” that is, the God of Jacob defend thee.
A. 2. By God’s name is meant any tiling by which God may be known; as a man is known by his name; God’s name is his atti-ibutes, wisdom, power, holiness, goodness; by these God is known as by his name.
Quest. 2. What is meant by halloicing God’s name?
Ans. To hallow, is a comnnmi separate, — to set apart a tiling from the common use to some sacred end. As the vessels of the sanctuary were said to be hallowed, so to hallow God’s name, is to set it apart from all abuses, and to use it holily and reverently. In particular, hallowing of God’s name is to give him high honour and veneration, and render his name sacred. AVc can add nothing to God’s essential glory; but we are said to honour and sanctify his name, when we lift him up in the world, and make him appear greater in the eyes of others. When a prince is crowned, there is something added really to his honour; but when we go to crown God with our Quest. 2. JV/un may tee he said to hallow and sajiclify God’s name?
Ans. 1. When we profess his name. Oui* meeting in his holy assembly is an liononr done to God’s name; this is good, but it is not enough. Ail that wear God’s livery by profession, are not true servants; there are some professors Christ will at the last tlay profess against, Mat. vii. 23., “I will profess I never knew you.” Therefore, to go a little further,
A. 2. We hallow and sanctify God’s name, when we have an high appreciation and esteem of God; we set him highest in om* thoughts. The Hebrew word to /io7iour, sigmiies to esteem precious; we conceive of God in our minds as the most supercxcel-Icnt and infinite good; we apprehend in God, a constellation of :dl beauties and delights; we adore God in his glorious attributes, which are the several beams by which his divine nature shines forth; we adore God in his works, which are bound up in three great volumes, creation, redemption, providence; we hallow and sanctify God’s name, when we lift him highest in our souls; we esteem him a supereminent and incomprehensible God.
A. 3. We hallow and sanctify God’s name, when we trust in his name, Ps. xxxiii. 21., “We have trusted in his holy name;” no way can we bring more revenues of honour to God, or make his crown shine brighter, than by confiding in him, Rom. iv. 20., “Abraham was strong in faith, giving glory to God;” there was an hallowing of God’s name, as unbelief stains God’s honour, and eclipseth his name, 1 John v. 10, “He that believeth not, God hath made him a liar:” so faith doth glorify and hallow God’s name. The believer trusts his best jewels in God’s hands, Ps, SLxxi. 5., “Into thy hands I commit my spirit;” faith in a Mediator doth more honour and sanctify God’s name, than martyrdom, or the most sublime acts of obedience.
A. 4. We hallow and sanctify God’s name, when we never make mention of his name but with the highest reverence; God’s name is sacred, and it must not be spoken of, but with veneration. The scripture, when it speaks of God, gives him his titles of honour. Gen. xiv. 20., “Blessed be the most high God;” Neh. ix. 5., “Blessed be thy glorious name, which is exalted above all bh’ssing and praise.” To speak vainly or slightly of (iod, is a profaning his name, and is a taking his name in vain; let his name be hallowed; by giving God his venerable titles, we do as it were hang his jewels on his crown.
A. 5. We hallow and sanctify God’s name, when we love his name, Ps. v. 11., “Let them that love thy name be joyful;” and that love which is honouring God’s name, must be a special discriminating love, the cream and flower of our love, — such a love as we give to none besides; as the wife honours her husband, by giving him such a love as she gives to none else, a conjugal love, so we hallow God’s name, by giving him such love -xs we give to none else, a love joined with worshiji, Ps. xlv. 11., “He is thy Lord, and worship thou him.”
yl. 6. We hallow and sanctify God’s name, when we give him an holy and spiritual worship: lst. When we give him the same kind of worship that he hath appointed: Lev. X. 3., “I will be sanctified in them that come nigh to me:” that is, I will be sanctified with that very worship I have appointed. It is the purity of worship God loves better than the pomp. It is a dishonouring of God’s name, to bring any thing into his worship which he hath not instituted: as if God were not wise enough to appoint the manner how he will be served. Men will go to jirescribe him, and superadd their inventions: this God looks upon as offering strange fire, and it is an high provocation. 2d. When we give God the same heart devotion in worship as he hath appointed, Rom. xii. 1 1. “Fervent in spirit, serving the Lord.” The word for Jervciit, is a metaphor that alludes to water that seeths and bolls over; so our afToctions should boil over in holy duties. To give God outside worship, and not the devotion of the heart, is, instead of hallowing and sanctifying him in an ordinance, to abuse him: as if one calls for wine, and you give him an empty glass; it is to deal with God, as Prometheus did with Jujuter, who did eat the flesh and present Juj)iter with nothini: but bones covered over with skin.
Then we hallow God’s name, and sanctify him in an ordinance, when we give him the vitals of religion, and an heart flaming with zeal.
A. 7. We hallow and sanctify God’s name, when we hallow his day, Jer. xvii. 22., “Hallow ye the sahbath-clay.” Our Christian sabbath — which comes in the room of the Jews’ sabbath — is called the Lord’s day, Rev. i. 10. This was anciently called dies lucis, — a day of light, wherein Christ the Sun of Righteousness shines in an extraordinary manner. It is an honour done to God, to hallow his sabbath. lst. We must rest on this day from all secular works, Jer. xvii. 22. Bear no burden on the sabbath-day. As Joseph, when he would speak with his brethren, thrust out the Egyptians, so when we would have couA-erse with God on this day, we must thrust out all earthly employments. It ife observable, Mary Magdalene refused to anoint Christ’s dead body on the sabbath-day, Luke xxiii. 56.; she had before prepared her ointment and spices, hut came not to the sepulchre till the sabbath was past; she rested on that day from civil work, though it were a commendable and glorious work, the anointing of Christ’s dead body. 2d. We must in a solemn manner devote ourselves to God on this day; we must spend this whole day with God. Some will hear the word, but leave all their religion at church; they do nothing at home, they do not pray or repeat the word in their houses, and so they rob God of a part of his day. It is bewailing to see how God’s day is profaned! Let no man think God’s name is hallowed while his sabbath is broken.
A. 8. We hallow and sanctify God’s name, when we ascribe the honour of all we do to him, Ps. xcvi. 8., “Give unto the Lord the glory due unto his name.” Herod, instead of hallowing God’s name, stained the honour of his name, in assuming that praise to himself which was due to (iod, Acts xii. 23. We ought to take the honour from ourselves and give it U (iod, 1 Cor. xv. 10., “I laboured more abnndantlv lliau they all.” One would think this had savoured of pride, but the aj)(psth’ pulls the crown from his o’n head, and sets it upon the head of free grace:” Yet not I, but
the grace of God which was with me.” If a Christian hath any assistance in duty, or victory over temptation, he rears up a pillar, and writes upon it, Hucusqiie adjuvavii Deus, — hitherto the Lord hath helped me. John Baptist transferred all the honour from himself to Christ; he was content to be eclipsed that Christ might shine the more, John i. 15., “He that cometh after me is preferred before me.” I am but the herald, — the A’oice of one crying, — he is the prince; I am but a lesser star, — he is the sun; I baptize only with water, — he with the Holy Ghost. This is an hallowing God’s name when we translate all the honour from oiu’selves to God, Ps. ex v. ].,” Not unto ns, O Lord, not unto us, but unto thy name give glory!’ The king of Sweden wrote that motto on the battle at Leipsic, — Isfa a J^om/no focfa sunf, the Lord hath wrought this victory for us.
A. 9. We hallow and sanctify God’s name by obeying him. How doth a son more honour his father, than by obedience? Ps. xl. 8., “I delight to do’ thy will, O my God!” The wise men showed honour to Christ, not only by bowing the knee to him, but by presenting him with gold and myrrh, Mat. ii. 11. We hallow God’s name, not only by lifting up our eyes and hands to heaven, and bowing the knee in ])rayer, but by presenting God with golden obedience. As the factor trades for the merchant, so we trade for God, and lay out our strength in his service. It was a saying of reverend Dr. Jewel, “I have spent and exhausted myself in the laboius of my holy calling.” ‘To obey is better than sacrifice.* The cherubims representing the angels, are set forth with their wings displayed, to show how ready they are to do service to God. To obey is angelical. To pretend honour to God’s name, yet not to obey, is but a devout compliment. Abraham honoured God by obedience; he was ready to sacrifice his son, though the son of his old age, and a son of the promise, Gen. xxii. 16, 17., “By myself have I sw(»rn, saith the L(»rd, because thou hast done this thing, and hast not withheld thy son, thv only son; that in blessing, I will bless thee.”
A. 10. We hallow and amctify God’n name when we lift up God’s name in our praises. God is said to sanctify, and man is said to sanctify: God sanctifies us, by givinjT us grace, — and we sanctify him by giving him praise. What were our tongues given us for but to be organs of God’s ])raise? Ps. lxxi. 8., “Let my mouth be filled with thy praise, and with thy honour all the day,” Rev. v. 13., “Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, for ever.” Thus God’s name is hallowed and sanctified in heaven; the angels and glorified sjiints are singings hallelujahs; let us begin the work of heaven here. David did sing forth God’s praises and doxolojjies in a most melodious manner, therefore was called the sweet singer of Israel, 2 Sam. xxiii. 1. Praising God is an hallowing of God’s name, — it spreads his renown, — it displays the trophies of his excellency, — it exalts him in the eyes of others, Ps. 1. 23., “Whoso offereth praise glorificth me.” This is one of the highest and purest acts of religion; in prayer we act like men, — in praise we act like angels, this is the music of heaven, — this is a work fit for a saint, Ps. cxlix. 5, 6., “Let the saints be joyful, let the high praises of God be in their mouths!” None but saints can in a riii;ht manner thus hallow God’s name by praising him. As every one hath not skill to play on the viol and organ, so every one cannot rightly sound forth God’s harmonious praises; only the saints can do it; they only can make their tongue and heart join in concert, Ps, ix. 1., “I will bless thee, O Lord, with my whole heart;” and Ps. lxvi. 17,, “He was extolled with my tongue.” There was joining in concert. This hallowing God’s name by praise is very becoming a Christian; it is unbecoming to murmur, this is a dishonouring God’s name, but it becomes the saints to be spintilal choristers in singing forth the honour of God’s name. It is called “the garment of praise,” Isa. lxi. 3. IIow comely and handsome is this garment of praise for a saint to wear! Ps. xxxiii. 1., “Praise is comely for the upright.” Especially, it is an high degree of hallowing God’s name, when we can speak well of God, and bless m in an afflicted state, Job L 21.,” The
Lord hath taken away, blessed be the name of the Lord!” Many will bless God when he gives, but to bless him when he takes away is in an high degree to honour God and hallow his name. Let us thus magnify God’s name. Hath not God given us abundant matter of praising him? He hath given us grace, — a mercy spun and woven out of his bowels; and he intends to crown grace with glory, — this should make us hallow God’s name by being trumpets of his praise.
A. 11. We hallow and sanctify God’s name when we sympathize with him; we grieve when his name suffers. lst. We lay to heart his dishonour. How was Moses affected with God’s dishonour I He breaks the tables, Exod. xxxii. 19. We grieve to see God’s sabbaths profaned, his worship adulterated, the wine of truth mingled with error. — 2d. We grieve when God’s church is brought low, because now God’s name suffers. Nehemiah lays to heart the miseries of Sion; his complexion begins to alter, and he looks sad, Neh. ii. 2., “Why is thy countenance sad?’ What! sad, when the king’s cup-bearer, and wine is so near! O but it fared ill with the church of God, and religion seemed to lose ground, and God’s name suffered: therefore Nehemiah grows weary of the court, — he leaves his wine and mingles his drink with weeping! This holy sympathy and grieving when God’s name suffers, God esteems an honouring and sanctifying his name, llezekiah grieved when the king of Assyria reproached the living God, Isa. xxxvii. 17. “He went up into the house of the Lord, and spread the letter of blasphemy before the Lord,” 2 Kings xix. 14. And no doubt watered the letter with his tears; he seemed not to be so much troubled at the fear of losing his own life and kingdom, as that God should lose his glory,
A. 12. We hallow and sanctify God’s name when we give that same honour to God the Son as we give to God the Father, John V. 23., “That all men should honour the Son, even as they honour the Father.” The Socinians deny Christ’s divinity, saying that he is a mere man: this is to make him below the angels, Ps. viii, 5., for the human nature, considered in itself, is below tho
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angelical; this is to reflect dishonour upon the Lord of glory. We must give equal honour to the Son as to the Father; we must believe Christ’s Deity; he is the picture of his Father’s glory, Heb. i. 3. If the God-Jiead be in Christ, he must needs be God; but the Godhead shines in him. Col. ii. 9., “In him dwelleth all the fulness of the Godhead bodily;” therefore, he is Gfod. How could these divine titles be given to Christ, Omnipotency, Heb. i. 3., — Uhic|uity, Mat. xxviii. 20., — a jjower of scaling pardons, Mat. ix. 6.,- Co-equality with Cod the Father, both in power and di<j;nity, John V. 21, 23., — how, I say, could theise titles of honour be ascribed to Christ, if he were not crowned with the Deity? When we believe Christ’s Godhead, and build our hope of salvation on the corner-stone of his merit, — when we see neither the righteousness of the law, nor of angels, can justify, but we flee to Christ’s blood as to the altar of refuge, — this is an honouring and sanctifying God’s name. God never thinks his name to be hallowed, unless his Son be honoured.
A. 13. We hallow God’s name by standing up for his truths. Much of God’s glory lies in his truths; God’s truths are his oracles. God intrusts us with his truths as a treasure; we have not a richer jewel to intrust God with than our souls, nor God hath not a greater jewel to intrust us with than his truths. God’s truths set forth his glory; now when we are zealous advocates for God’s truths, this is an honour done to God’s name. Athanasius was called ’ the bulwark of truth;’ he stood up in the defence of God’s truths against the Arians, and so was a pillar in the temple of God; better have truth without peace, than peace without truth. It concerns the sons of Zion to stand up for the great doctrines of the gospel: the doctrine of the Trinity, — the Hypostatical union, — justification by faith, — the saints’ perseverance. We are bid to contend earnestly, Jude 3., to strive as in an agony for the faith, that is, the doctrine of faith; this contending for the truth, brings great revenues to heaven’s exchequer; this is an hallowing of (lod’s name. Contend for the truth; some can contend for ceremonies, but not for the truth. We
should count him unwise, that should contend more for a box of counters than for his box of evidences.
A. 14. We hallow and sanctify God’s name, by making as many proselytes as we can to him; v.’hen, by all holy expedients, counsel, prayer, example, we endeavour the salvation of others. How did IVIonica, St. Austin’s mother, labour for his conversion! She had sorer pangs in travail for his new birth, than for his natural birth. It is an hallowing of God’s name, when we diffuse the sweet savour of godliness and propagate rclijfion to Others; when not only we ourselves honour God, but are instruments to make others honour him; certainly when the heart is seasoned with grace, there will be an endeavour to season others. God’s glory is as dear to a saint as his own salvation; and that this glory may be promoted, he endeavours the conversion of souls; every convert is a member added to Christ. Let us thus liaHow God’s name by labouring to advance piety in others; especially, let us endeavour that those who are nearly related to us, or are under our roof, shall honour God, Josh. xxiv. 15., “As for me and my house, we will serve the Lord.” Let us make our houses Bethels, places where God’s name is called upon, Col. iv. 15., “Salute Nymphas, and the church that is in his house.” Let the parent endeavour that his children may honour God, and the master that his servants honour him; read the word, drop holy instruction, perfume your houses with prayer; the Jews had sacrifices in their family as well as in the tabernacle, Exod. xii. 3. This is an hallowing (iod’s name, when we make proselytes to him, and endeavour that all under our charge should honour and sanctify his name.
A. 15. We hallow God’s name when we prefer the honour of God’s name before the dearest things. 1*/. We prefer the honour of God’s name before our own credit. The saints of old have, for the honour of God, been willing to endure re])roach, Ps. lxix. 7., ‘’ For thy sake I lutve borne reproach.” David cared not what reproach he suffered so God’s name might not suffer. The pro* phet Elijah was called in derision, ’ the hairy prophet;’ and the prophet Isaiah, ’ the bearer of burdens;’ and the prophet Zepllaliiali, ’ the bittei’ propliet;’ but they did bind these reproaches as a crown about their head; the honour of God’s name was dearer to them than their own honour. Moses esteemed the rej)roaches of Clnist freater riches than the treasures of Egypt, Ileb. xi. 26. TJie aj)ostles went away rejoicing that they were counted worthy to suffer shame for the name of Christ, Acts v. 41., — that they were graced so far as to be disgraced for the name of Christ. This is an haHowing God’s name, when we are content to have our name eclipsed, that God’s name may shine the more. — 2d. We prefer the honour of God’s name before our worldly profit and interest. Mat. xix. 27., “We have forsaken all and followed thee.” When these two, God and estate, come in competition, we will rather let estate go than God’s love and favour. Thus that noble marquis of Vico parted with a fair estate using these words, ‘• Let their money perish with them, that count all the gold and silver in the world worth one hour’s communion with Jesus Christ.” — y. We prefer the honour of God’s name before our life, Rom. viii. 36., “For thy sake are we killed all the day long.” The honour done to God’s name, is not by bringing that outward pomp and glory to him as we do to kings, but God’s honour comes in another way, and that is by the sufferings of his people; when the world sees how entirely God’s people love him, that they will die in his service, this exalts and honours God’s name; God’s crown doth flourish in the ashes of his mai*- tyrs. St. Basil speaks of a virgin, condemned to the fire, who having her life and estate offered her, if she would bow to the idol, answered, Valeat vita, pareat pecunia, — Let life and money go, welcome Christ. When God’s glory weighs heaviest in the balance, and we are willing to suffer the loss of all rather than God’s name should Kuffer, now we do in an high degree hallow God’s name.
A. 16. We do hallow and sanctify God’s name, by an holy conversation, 1 Pet. ii. 9., “le are a royal priesth<»od, a peculiar jieople: that ye should’shew forth the jiraises of him who hath called you.” As an unholy life doth dishonour God’s name, Rom. ii. 21., “The name of God is blasjdiemed among the Gentiles through you,” so by our holy and Bible-conversation we honour God’s name. A holy life speaks louder than all the anthems and praises in the world: though the main work of religion lies in the heart, yet when our light so shines, that others behold it, now they glorify God; when our lives shine, now God’s name shines. The Macedonians used one day in the year to wear the picture of Alexander set with pearl and costly jewels: so when we carry the j)icture of Christ about us in our holy example, now we bring honour to God’s name.
Use 1st. See the true note and character of a godly person; he is a sanctifier of God’s name, “Hallowed be thy name.” A true saint doth ambitiously endeavour to advance God’s name. This is the question he asks himself in every thing he is going about: “Will this action tend to the honour of God’s name? Will this exalt God?” This was St. Paul’s chief design, that Christ might be magnified, Phil. i. 20. viz. that the crown upon his head might flourish. A godly man thinks it is scarce worth his while to live if he may not bring some revenues of honour to God’s name.
Use 2d. I may here take uj) a sad lamentation, and speak, as the apostle Paul, weeping, Phil. iii. 18., to consider how God’s name, instead of being hallowed and sanctified, is dishonoured. God’s name — which is more worth than the salvation of all men’s souls — suffers deeply. We are apt to speak of our sufferings, — alas! what are all our sufferings? God’s name suffers most. God’s name is the dearest thing he hath. IIow do men stand upon their name and honour? God’s name is this day dishonoured, it is like the sun in an eclipse. Theodosius took it heinously when they threw dirt uj)- on his statue; but now — which is far worse — disgrace is thrown lipon the glorious name of Jehovah. God’s name instead of being hallowed, is dishonoured by all sorts, 1. By heathens; 2. Turks; 3. Jews; 4, Papists; 5. Protestants.
1. By heathens. They have a knowledge of a Godhead by tlu’ light of nature, Rom. i. 19., but they di.shonour God, and sin against the light of nature. The Egv’jitians worship an ox; the Persians worship the
sun; tl)e Grecians and Romans, Jupiter; and the Parthians worship the devil.
2. God’s name is dishonoured by the Turks. They adore Mahomet their great prophet, as one divinely inspired; Mahomet was of an impure, vicious life; Mahomet plucks the crown from Christ’s head denying his Deity.
3. God’s name is dishonoured by the Jews who give not equal honour and adoration to God the Son, as to God the Father. They expect a Messiah yet to come, — seculum J’uturum; they believe not in Christ, they blaspheme him, and slight righteousness imputed; they vilify the Christian sabbath.
4. God’s name is dishonoured by the Papists. Popery is a God-dishonouring religion; they dishonour God’s name, 1st. by their idolatry, which is spiritual adultery. Ezek. lxiii. 37. Idolatry is to worship a false God, or the true God in a false manner; this they are guilty of. (1.) They dishonour God by their idolatry, in making gi’aven images, and giving the same honour to them as is due to God; images are teachers of lies, Hab. ii. 18., they represent God in a bodily shape. (2.) By their idolatry in the mass; worshipping the host, and offering it up as a sacrifice for sin. The apostle saith, Heb. x. 14. “By one offering he hath perfected for ever them that are sanctified;” but as if Christ’s offering on the cross were imperfect, they offer him up daily in the mass, which is a dishonour alone to Christ’s priestly office. — 2d. The papist, instead of hallowing God’s name, dishonour God’s name, by locking up the scriptures in an unknown tongue; they as the Philistines pluck out the people’s eyes, and then make sport with them; the Bible is a shining light, but they draw a curtain over it; they take away the key of knowledge, Luke xi. 52., and hinder God’s glory by hindering men’s salvation. — 3d. Instead of hallowing God’s name, they dishonour it by giving men indulgences. They say, the pope, as Peter’s successor, hath power to grant indulgences, by virtue whereof men are set free in the sight of God. (1.) It is to steal a flower from the crown of heaven. The pope assumes a power to pardon, which is God’s prerogative royal, Mark
ii. 7., “Who can forgive sin but God only?” (2.) The pope, by his indulgence, encourageth men to sin. What need the papists care what sins they commit, when they have a license and patent from the pope to bear them harmless? — 4th. Instead of hallowing God’s name, they dishonour God’s name, by their invocation to saints. We are to pray only to God, Mat. vi. 6., “Pray to thy Father;” not pray to a saint, or the Virgin Mary, but pray to your Father in heaven; we may pray to none, but whom we may believe in, Rom. x. 14. The saints in heaven are ignorant of our grievances, Isa. lxiii. 16., “Abraham be ignorant of us.” — 5th. Instead of hallowing God’s name, they dishonour it by their luxury and uncleanness; they allow of stews. At Rome, fornication keeps open shop, and is in some cases preferred before honourable matrimony, — urbs est jam tota lupanur. — 6th. Instead of hallowing God’s name, they dishonour it, by their blasphemies. They give equal, nay, more honour to the Virgin Mary than to Christ; they ascribe more to l.er milk, than to his blood; they call her Scala Coeli, — the ladder of heaven; Janua paradisi, — the gate of Paradise. In their doxologies they say, “Praise be to the Virgin Mary, and also to Christ.” What blasphemy is this, to set the creature above the Creator! They say to her, Ojelix puci-pero, nostra piaris sceleru! O happy mother of a Son that purgest away our crimes! — 7th. Instead of hallowing God’s name, they dishonour it, by their lies; their golden legend is an imposture, and is full of lying wonders. They shew John Baptist’s forehead for a relic in Spain, yet his whole head they affirm to be seen in St. Sylvester’s in Rome; they shew St. Peter’s shadow at Rome: indeed we read of St. Peter’s shadow. Acts V. 15., but it is strange how the papists could catch his shadow, and keep it by them so long. — 8th. Instead of hallowing God’s name, they dishonour it, by baptizing sin with the name of virtue. Breach of oaths is with the papists a virtue. If a man hath bound his soul to God by an oath, yet to violate ttiis oath is virtuous, if it may propagate the Catholic cause. Killing those who are of a different religion, is not only venial, but a virtue among catholies. Destroying two liundrctl thousand of the Alhigenscs who were protestants, was commended as a ghpnous action, honoured with a triimiph at Rome, and crowned with his liolincss’s blessing. Is not this an high dishonour to God, to gild over the ftuilest crimes with the name of virtue and piety? — 9tl). Instead of hallowing God’s name, they dishonour it, by their damnable assertions; ( 1.) The papists affirm, that the poj)e is above scripture; that he may disj)ense with it, and that his canons bind more than the word of God. (2.) They teach merit by good works; but if a debtor cannot ])ay his creditor, how can he merit at his hands? (3.) That the scrij)ture is not a perfect rule of faith and manners; therefore they eik it out with their trjiditions, which they hold to be of equal authority. (1.) They teach, that an implicit faith is saving; though one may have an implicit faith, and yet be ignorant of all the articles of religion. (5.) They say, that the inward act of the mind is not required in God’s worship; diversion of the mind in duty, though one prays and never thinks of God, is no sin, saith Angelus and Sylvester, and other papists. (6.) The papists make habitual love to God unnecessary; it is not needful, saith Bellarmine, to perform any acts of religion out of love to God. Stapleton and Cajetan affirm that the precept of loving God with all our heart is not binding; by which they cut asunder the sinews and soul of all religion. Thus, instead of honouring God’s name, the pajjists dishonour it. Let us pray
heartily, that this Romish religion may never again get footing in this nation. God grant that this poisonful weed of popery may never be watered here; but that, it being a plant which our heavenly Father hath not planted, it may be rooted up!
5. God’s name is dishonoured by carnal protestants. How is God’s name this day dishonoured in England? His name is like the sun in an eclipse. Christians instead of hallowing God’s name, reproach and dishonour it: 1st. By their tongues. 2d. By llieir lives.
1. By their tongues. (1.) They speak irreverently of God’s name. God s name is sacred. Deut. xxviii. 58.,” That thou luayest fear this glorious and fearful name:
the Lord thy God.” The names of kings are not mentioned without giving them their titles of honour, high and mighty; but men speak irreverently of (»od, as if he were like one of them, Fs. 1. 21., this is a taking (lod’s name in vain. (2.) They swear by his name. Many seldom name (iod’s name but in oaths. How is God dishonoured, when men rend and tear his name by oaths and imy)recations! Jer. xxiii. 10., “Because of swearitig the land mourns.” If God will reckon with men for idle words, shall not idle oaths be put in the account-book? “O but,” saith one, “I cannot help it, — it is a custon of swearing I have got, and I hope God will forgive me!” Ans. Is this a good plea, — a custom of swearing? This is no excuse, but an aggravation of sin; as if one that had been accused for killing a man should plead with the judge to spare him because it was his custom to murder; this were an aggravation of the offence; will not the judge say, “Thou shalt the rather die?” so it is here. 2. As men dishonour God by their tongues, so by their lives. What is it to say, “Hallowed be thy name,” when in their lives they profane his name? They dishonour God by their atheism, sabbuthbreaking, uncleanness, perjury, intemperance, injustice. jMen lumg out a flag of defiance against heaven; as the Thracians, when it thunders, shoot their arrows against heaven, so men shoot their sins as bearded arrows against heaven. Sinnei*s are hardened in sin, — they despise counsel, — they laugh at reproof, — they have cast oif the veil of modesty, — Satan hath taken such full possession of them, that when they sin, they glory in their shame, Phil. iii. 19 They brag how many new oaths they have invented, — how oft they have been drunk, — how many they have defiled; they declare their sin as Sodom; such horrid impieties are counnitted that a modest heatiicn would blush at. jNIen, in this age, sin at that rate, as if either they did not believe there were an hell, or as if they feared lull w(mld be full ere they could get thither. Was (iod’s name ever so ojienly dishonoured? All our! preaching will not make them leave their j sins. What a black veil is drawn over the I face of religion at this day! livimui in tejft’
poritm fcBcihus. Sen. “We live in the sometimes drunk with passion? If their sir* dregs of time,” wherein the common shore be blaspheming, is not your sin murmurof wickedness runs. Physicians call it ing? “Are there not with you, even with [Gr. kachexia] when there is no part of the yoti, sins against the Lord?” The sins of body free from distemper. England hath j God’s children go nearer to his heart, than a kachexy; it is all over disease; “The the sins of others, Deut. xxxii. 19,, “When
whole head is sick, the whole heart is faint,” Isa. i. 5. As black vapours rising out of the earth, cloud and darken the sun, so the sins of people in our age, like hellish vapours, cast a cloud upon God’s glorious name. O that our eyes were like limbecks, dropping the water of holy tears, to consider how God’s name, instead of being hallowed, is polluted and profaned! And, may not we justly fear some heavy judgments? Can God put up with our affronts any longer? Can he endure to have his name reproached? Will a king suffer his crown-jewels to be ti’amplcd in the dust? Do not we see the symptoms of God’s anger? Do we not see his judgments hovering over us? Sure God is whetting his sword, he hath bent his bow, and is preparing his arrows to shoot! Qiia~ lis per arva ho fulvam mmacefronte concutiens jiiham. Sen. The body politic is in a paroxysm, or burning fit; and may not the Lord cause a sad phlebotomy? Seeing we not leave our sins, he may make us ose our blood. May we not fear that the ark should remove, — the A’ision cease, — the stars in God’s church be removed, — and we should follow the gospel to the grave? When God’s name, which should be halowed, is profaned among a people, it is just with (iod to write that dismal epitaph u])on a nation’s tomb, “The glory is departed.” And, that I may speak to the consciences of all, and deal impartially, it were well if only the profane party were guilty; but, may not many professors be called to the bar, and indicted of this, that they have dishonoured God’s name? 2 Chron. xxviii. 10., “Arc there not with you, even with you, sins against the Lord your God?” Are these the spots of God’s children? Deut. xxxii. 5. If you arc diamonds, have you no flaws? Have not you your vanities? If your discourse be not profane, is it not vain? Have not you your self-seekings, rash censures, indecent dresses? If the wicked of the land swear, do not you sometimes slander? If they are drunk with wine, are not you
the Lord saw it, he abhorred them, because of the provoking of his sons and daughters.” The sins of the wicked anger God; the sins of his own people gi-ieve him; he will be sure to punish them, Amos iii. 2. “You only have I known of .-ill the families of the earth; therefore will I punish you for all your iniquities.” O that our herd were waters, that we could make this place a Bochim, a place of weepers, that God’s children might mix blushing with tears that they have so little hallowed, and so much eclipsed God’s name! Truly God’s own people have sinned enough to justify God in all his severe actings against them!
Use 3d. Of exhortation. Let us hallow and sanctify God’s name. Did we but see a glim])se of God’s glory, as Moses did in the rock, the sight of this would draw adoration and praise from us. Could we see “God face to face,” as the angels in heaven do, — could we behold him sitting on his throne like a jasper-stone. Rev. iv. 10., — we should presently, at the sight of his glory, do as the twenty-four elders, Rev. iv. 10, 11., “They worship him that livcth for ever, and cast their crowns before the throne, saying, ‘Thou art worthy, O Lord, to receive glory honour and power!’” That we may be stirred up to this great duty, the hallowing, adoring and sanctifying God’s name, consider,
1. It is the very end of our being. Why did God give us our life, but that our living may be an hallowing of his name? Why did he give us souls but to admire him; and tongues, but to praise him? The excellency of a thing is, when it attains the end for which it was made; the excellency of a star is to give light, of a plant to be fruitful; the excellency of a Christian, is to answer the end of his creation, which is to hallow God’s name, and live to that God by whom he lives. He who lives, and God hath no honour by him, buries himself alive, and cxj)oseth himself to a curse. Christ cursed the barren fig-tree.
US
2. God’s name is so excellent that it flegervcs to he hallowed, Ps. viii. 1)., “How excollcut is thy name in all the earth!” Ps. <’w. 1., “Tlion art clothed with honour and niajesty.” As the siui hath its l)ri;L]:htness, wlietlier we admire it or not, so God’s name is illustrious and plorious wlietlier we hallow it or not. In God arc all shininirpeifV’ctions, holiness, wisdom, mercy; “he is v.-orthy to be ])raised,” 2 Sam. xxii. 4. God is (li;:^npfs lionorr, — worthy of honour, love, adoration. We oft bestow titles of honour upon them that do not deserve (hem; but God is worthy to be praised; his name deserves hallowincj; he is above all the honour and praise which the angels in heaven give him.
3. We pray, “hallowed be thy name:” that is, let thy name be honoured and magnified by us. Now, if we do not magnify his name, we contradict our own prayers: to say, “hallowed be thy name,” yet not to bring honour to God’s name, is to take his name in vain.
4. Such as do not hallow God’s name, and bring revenues of honour to him, God will get his honour u])on them, Exod. xiv. IT., “I will get me honour uj)on Pharaoh.” Pharaoh would not hallow God’s name; “AVho is the Lord, that I should obey him?” Well, saith God, if Pharaoh will not honour me, I will get me honour nj)on him. When God overthrew him and his chariots in the sea, then he got his honour upon him; God’s ]iower and justice were glorified in his destruction. There are some whom God hath raised to great power and dignity, and they will not honour God’s name, — they make use of their power to dishonour God, — they cast reproach upon Cod’s name, and revile his servants: well, they who will not honour God, he will get his honour upon them in their final ruin. Herod did not give glory to God, and God did get his glory upon Inm, Acts xii. 23., “The angel of the Lord smote him because he gave not God the glory, and he was eaten of worms.”
5. It will be no small comfort to us wdien we come to die that we have hallowed and sanctified God’s name; it was Christ’s comfort a little before his death, John xvii. 4., “I have glorified thee on the earth.” Chriiit’s redeeming mankind was an hallowing and glorifying of God’s name; neve? was more honour brought to God’s namd than by this great undertaking of Christ now, here was Christ’s comfort before his death, that he had hallowed God’s name, and brought glory to him. So, what a cordial will this 1)0 to us at last, when our whole life hath been an hallowing of God’s name! We have loved him with our hearts, praised him with our lips, honoured him with our lives; we have been to the praise of his glory, Eph. i. G. At the hour of death all your earthly comforts will vanish; to think how rich you have been, or what ])leasures you have enjoyed upon earth, this will not give one drachm of comfin-t. What is one the better for an estate that is s))ent? But now, to have conscience witnessing that you have hallowed God’s name, your whole life hath been a glorifying or him, what sweet peace and satisfiiction will this give! That servant who hath been all day working in the Anneyard, how glad is he when evening comes, that he shall receive his pay! Such as have spent their lives in honouring God, how sweet wil. death be when they shall receive the recompense of reward! What comfort was it to Ilezekiah, when he was on his sick bed, and could ajij)eal to God, Isa. xxxviii. 3., “Remember, Lord, how I have walked before theS with a perfect heart, and have done that which is good in thy sight.” I have hallowed thy name; I have brought all the honoiu- I could to thee; “I have done that which is good in thy sight.”
G. There is nothing lost by what we dc for God; if we bring honour to his name, he will honour ns. Honour is as lialak said to Balaam, Numb. xxii. 37., “Am not I able indeed to promote thee to honour?” So if we hallow and sanctify God’s name, is he not able to promote us to honour? 1. He will honour us in our life. (1.) He will put honour upon our persons; he will numl)er us among his jewels, ]Mal. iii. 17. he will maJle us a royal diadem in his hand, Isa. lxii. 3.; he will lift us up in the eyes of others, Zech. ix. IG., “They shall be as the stones of a crown lifted up, as an ensign upon this land:” he will esteem ns as the cream and fiower of the creation, Isa. xliii. 4.,” Since thou wast precious in ray ipight,
thou hast been honourable.” (2.) God I will jMit honour upon your names, Prov. x. 7. “The memory of the just is blessed.” How renowned have the saints been in all ages who have hallowed God’s name? How renowned was Abraham for his faith, Moses for his meekness, David for his zeal, Paul for his love to Christ? Their names as a precious ointment, send forth a sweet perfume in God’s church to this day. — 2. God will honour us at our death; he will send his angels to carry us up with triumph into heaven, Luke xvi. 22., “The beggar died, and was carried by the angels into Abraham’s bosom.” Amasis king of Egypt, lpad his chariot drawn by four kings which he had conquered in war: but what is this to the glory every believer shall have at his death? He shall be carried by the angels of God. — 3. God will put honour upon us after death: (L) He will put glory upon our bodies; we shall be as the angels, not for substance but quality; our bodies shall be agile and nimble; now our bodies are as a weight, then they shall be as a wing, moAnng swiftly from place to place; our bodies shall be full of clarity and bright- /less, like Christ’s glorious body, Phil. iii. 21.’ The bodies of the saints shall be as cloth dyed into a scarlet colour, made more illustrious; they shall be so clear and transparent, that the soul shall sparkle’ through them as the wine through the glass. (2.) God will put glory upon our souls; if the cabinet of the body shall be so illustrious, of what orient brightness shall the jewel be? Then will be the great coronation day, when the saints shall wear the robe of immortality, and the crown of righteousness which fades not away. O how glorious will that garland be which is made of the flowers of j)aradise! Who then would not hallow and glorify God’s name, and spread his renown in the world, who will put such immortal honour upon his people,” as eye hath not seen nor ear heard, neither bath it entered into the heart of
uiun to conceive:
7. Such as do not hallow God’s name, but profane and dishonour it, God wdll pour contempt upon them; though they be ever so great, and though clothed in purple and scarlet, yet they are abhorred of God, and their name shall rot. Though the name of Judas be in the Bible, and the name of Pontius Pilate be in the creed, yet their names stand there for infamy, as being traitors to the crown of heaven, Nahum i. 14., “I will make thy gi’ave, for thou art vile.” It is spoken of Antiochus Epiphanes, he was a king and his name signifies illustrious, yet God esteemed him a vile person. To shew how base the wicked are in God’s esteem, he compares them to things most vile; to chaflF, Ps. i. 4.; to dross, Ps. cxix. 119.; and the filth that foams out of the sea, Isa. lvii. 20. And as God doth thus vilely esteem of such as do not hallow his name, so he sends them to a vile place at last. Vagrants are sent to the house of correction: hell is the house of correction which the wicked are sent to when they die. Let all this prevail with us to hallow and sanctify God’s name.
Quest. ff7iat may we do to honour and sanctify God’s name?
Ans. Let us get, 1 st. a sound knowledge of God; 2d. a sincere love to God.
1. A sound knowledge of God; take a view of his superlative excellencies, — his holiness, — his incomprehensible goodness. The angels know God better than we, therefore they sanctify his name, and sing hallelujahs to him. And let us labour to know him to be our God, Ps. xlviii. 14,, “This God is our God.” We may dread God as a judge, but we cannot honour him as a father, till we know he is our God.
2. Get a sincere love to God, — a love of a])i)reciation, and a love of complacency to delight in him, John xxi. 15., “Lord, thou knowest I love thee.” He can never honour his master who doth not love him. The reason God’s name is no more hallowed, is because his name is no more loved. So much for the fust petition.
OF THE SECOND PETITION IN THE LORD’S PUAYEll.