ledge enough of him to make us inexcusable, if we worship him not as God: for so did the heathens, as the Apostle speaks, in the forecited place; Rom. i. 20. But it is only from the word, that we know so much of God, as to make us eternally blessed and happy. Here, he hath displayed his name, the Lord God, gracious and merciful; pardoning iniquity, transgression, and sin. Here, alone, hath he made known himself to be our Father in Jesus Christ; and appointed the spiritual worship of himself, that might prepare us for the eternal enjoyment of him in glory. So that now we see what is meant by the Name of God; his titles as King, Lord, Creator, Father, Redeemer, and the like. And his attributes, both communicable, as Justice, Holiness, Wisdom, Mercy and Truth, &c. and incommunicable, as Infinite, Eternal, Unchangeable, Omnipotent, Independent, and such like: and that both this name, both of Titles and Attributes, are made known to us, either by the Works of God or by his Word.

2. Let us, in the next place, enquire what it is to hallow this Name of God.

To hallow, is nothing else but to sanctify or make holy: se that hallowed be thy name, is no other than, Let thy Name be made Holy.

But here may be a question.

"How can creatures be said to make God holy, whereas it is God that makes them holy?"

I answer, there is a three-fold way of hallowing or sanctifying a thing or person. One, by dedication: a second, by infusion: and a third, by declaration..

(1) A thing may be hallowed or made holy, by Dedication; setting them a part for holy uses and services.

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So the first-born are said to be sanctified to the Lord; Exod. xiii. 2. and that, because, among men, the first-born were to be priests unto the Lord; and, among beasts, they were to be sacrificed. And, thus, Aaron and his sons and the whole tribe of Levi, whom God took in exchange for the first-born, are said to be consecrated and sanctified Exod. xxviii. 41 and many more instances might be given to the same purpose, were it needful. And, thus, at least, we are said to be sanctified by baptism; Eph. v. 26: that is, we are, by that holy ordinance, set apart and consecrated to the service of God. Thus one creature may sanctify and make another holy; namely, by dedi

cation or separation to some sacred use and service and so the Ministers of Christ do sanctify and hallow the elements in the Holy Communion; setting them apart from common and ordinary use to that Blessed Mystery.

(2) There is a sanctification or hallowing, by Infusion or Implanting the real principles and habits of holiness into that which is hallowed.

And, thus, God sanctifies his elect, by infusing of his grace into them; and making them holy, in some measure and similitude like himself. So our Saviour prays, John xvii. 17. Sanctify them through thy truth: thy word is truth. And the Apostle, 1 Thess. v. 23. prays, The very God of Peace sanctify you wholly. In neither of these two senses is God's name to be sanctified or hallowed by us; for, thus to pray, were to blaspheme.

(3) There is a sanctifying, by Declaration; when we acknowledge and reverence that as holy, that is indeed so.

And thus only it is, that creatures may sanctify the name of God the Creator. So we have it used, Isa. xxix. 23. They shall sanctify my Name, and sanctify the Holy One of Jacob, and shall fear the God of Israel.

Now, thus to sanctify the name of God, is the very same with that other expression that commonly occurs in Scripture, of glorifying God. We can add nothing to his infinite perfections, nor to the lustre and brightness of his crown: yet then are we said to sanctify and glorify God, when, in our most reverend thoughts, we observe and admire his holiness, and the bright coruscations of his attributes; and when we endeavour, by all holy ways, to declare them unto others, that they may observe and admire them with us, and give unto God that holy veneration which is due unto him.

Thus we see what the name of God is, and what it is to sanctify or hallow this name.

3. Let us now consider what is contained in this petition, "Hallowed be thy Name."

And, here,

(1) In that Christ hath taught us to make this the first petition in our prayer to God, we may learn that the glory of God is to be preferred by us before all other things whatsoever.

And, indeed, that, which God hath made the last and utmost of all his ends, and hath appointed to be the highest and utmost of ours, should be the first of all our thoughts and endeavours;

and preferred before whatsoever else is dearest unto us, yea before our very lives themselves.

This was our Saviour's practice: John xii. 27, 28. Father, save me from this hour; but, for this cause, came I unto this hour. Father, glorify thy Name. As if he had said, "Though life be naturally dear; and the cup, which I am to drink, very bitter; and the wrath, that I am to undergo, heavy and infinite: yet all these things are not so considerable to me as thy glory; and, therefore, though it be by agonies, by death, by the cross, yet, Father, glorify thy Name."

The same mind should dwell in us, likewise: and we should hereby be instructed, to desire and pray for other things, with limitations and restrictions; but for the glory of God, absolutely and simply. "Father, glorify thy Name; and if, in the counsel of thy will and the course of thy providence, it cannot be otherwise than by my suffering or sorrow, yea or death itself: yet, Father, even in this, glorify thy Name; and, out of my very ruins, erect thou a trophy and monument to thy praise. Be thou hallowed and sanctified, although at my cost, and with the loss of all."

(2) In that this petition is placed in the beginning of the Lord's Prayer, it intimates to us, that, in the very beginning and entrance of our prayers, we ought to beg assistance from God, so to perform holy duties that God may be glorified, and his name sanctified by us in it. It is a good and needful request, to beg of God the aid and help of his Spirit, to enable us to hallow his name in the succeeding requests we are to make.

(3) Observe, that when we present this petition before God, we beg three things of him.

First. Such grace for ourselves, as may enable us to sanctify and glorify him.

Secondly. Graces likewise for others, to enable them thereunto.

Thirdly. That God would, by his Almighty Providence, direct and overrule all things, both good and evil, to the advancement of his own glory.

[1] We beg of God, that he would bestow upon us such graces, as are requisite to glorify him in the world.

We beg knowledge and understanding of him, of his nature, of his will, and of his works: for we cannot glorify that God, whom we are ignorant of.

We beg likewise patience and contentment in all estates, thankfulness for every providence; graces, that do highly tend to the promoting of God's honour and glory.

We beg faith, likewise; whereby we give the highest and greatest glory to God, that mortal men are able to ascribe: for, to trust upon his word, and to build upon his promises, is to honour his truth and faithfulness. And, therefore, we have that expression, Rom. iv. 20. that Abraham was strong in faith, giving glory to God.

We beg also, that our speech may be savoury, and such as may minister grace to the hearers.

And, lastly, an humble, blameless, and exemplary life: for, by our good works, we are to glorify our Heavenly Father.

I cannot stand to insist upon these things, particularly; because my design is only to give you, briefly and summarily, an account of what is contained in this most excellent prayer, that you may understand what you pray for, when you present these petitions before God.

[2] We herein beg of God, that he would so overrule all things whatsoever, that his glory may be secured; nay, promoted by them: and, therefore, whatsoever falls out, we ought to say, Hallowed be thy Name by it.

Hereby we pray

That the gifts and eminent graces of God's children may redound unto his glory; that they may not be puffed up with them, nor ascribe the credit of them to themselves:

That the peace and prosperity of the Church of Christ may turn to the glory of God; that outward mercies may not make them careless and forgetful of his service and honour:

That the sins and failings of God's people may eventually turn to the glory of God, which seem directly to blot and stain it; and that, by their repentance and confessions, they may give glory to him whom they have offended, and satisfaction to them whom they have scandalized:

That all the afflictions and troubles of his people may, in the end, tend unto his glory as well as their good; by declaring his power in supporting them, and his goodness and mercy in delivering them:

That all the devices and conspiracies, the rage and fury, of the enemies of his Church, may, contrary to their intentions, be overswayed to advance his honour; and that the wrath of man

may praise him, by shewing forth his power, wisdom, and goodness, either in restraining or overturning it:

And, finally, That all creatures both in heaven and in earth, yea, all the works of God's hands, should glorify God in the several stations in which he hath set them: some, by being the manifestations of his attributes; and some, the manifesters of them brutes and senseless creatures passively declaring the glory of their great Creator; and rational and intelligent creatures shewing it forth actively; and all concurring in this great work, for which all were made, even the glory and praise of God.

Thus we see what a large and copious request we present before God, when we pray that his Name should be Hallowed.

Which that it may be, let us ourselves endeavour to be holy : for it is impossible that an unholy heart or life should sanctify a holy God. Whilst we persevere in our wicked conversations, we do but mock God and ourselves, when we desire to sanctify that name of his, which we daily profane and pollute: nay, indeed, we do but pray for our own destruction; even that God would sanctify his name, part whereof is his just and dreadful severity upon all those, and consequently upon ourselves, who defile and profane it.

And thus I have finished the First Petition, Hallowed be thy

name.

ii. The SECOND petition follows: Thy kingdom come.

This now very aptly succeeds upon the former, because this is the best way and means to hallow God's Name, by enlarging his kingdom, and bringing in many to submit to his sceptre and government. For, praise waiteth for God in Sion: Ps. lxv. 1. and, his Name is great in Israel: Ps. lxxvi. 1.

Now, here, for our clearer proceeding, we must distinguish of God's kingdom: and then shew you how this kingdom comes: and, lastly, what we pray for in presenting this petition to God, thy kingdom come.

1. We must distinguish of God's kingdom.

Now the kingdom of God is two-fold; either universal, or more particular and peculiar: the one is his Kingdom of Power; the other is his Kingdom of Grace.