Exposition on the Lords Prayer, Sermon (1 of 5)
A Practical EXPOSITION ON THE LORD'S PRAYER.
Matth. VI. 9, 10. &c.
After this manner therefore Pray ye, Our Father which art in Heaven: Hallowed be thy Name: Thy Kingdom come: Thy Will be done, in Earth as it is in Heaven: Give us this Day our daily Bread: And forgive us our Debts, as we forgive our Debtors: And lead us not into Temptation: But deliver us from Evil: For thine is the Kingdom, the Power, and the Glory, for ever. Amen.
HAving often ſeriouſly conſidered with my ſelf of the great uſe that is made of this moſt excellent Form of Prayer, compoſed by our Bleſſed Lord and Saviour himſelf; as alſo of the great Benefit and Advantage that might accrue unto all thoſe, that with underſtanding make a due uſe of it in their daily Devotions: I thought it might be very neceſſary for your Inſtruction, and greatly conducible unto your Salvation, to lay before your conſideration, as brief and ſuccinct an Expoſition thereof, as the large extent, and various copiouſneſs of the matter contained therein, will permit.
The Bleſſed Apoſtle, St. Paul, in 1 Cor. 14.15. tells us, That he would pray with the Spirit, and he would pray with Ʋnderſtanding alſo. And indeed when we pray, to pray with Underſtanding what we pray, is one great requiſite to make our Prayers Spiritual, and through the prevailing Interceſſion of Jeſus Chriſt to become acceptable unto God the Father. But to mutter over a road of Words only, (as the Papiſts are taught, and as multitudes of many ignorant Perſons among us do alſo,) without underſtanding what they ſignifie, or being duly affected with thoſe Wants and Neceſſities which we beg of God the Supplies of, is not to offer up a Prayer unto the Almighty, but only to make a Charm.
Now, becauſe there is no Form of Prayer, that ever we have heard or read of, that is deſervedly ſo much in uſe, as this of our Lord's is, I ſhall endeavour in ſome Diſcourſes thereupon, to unfold to you thoſe Voluminous Requeſts which we offer up unto God, when we thus pray, as our Saviour here teacheth us; wherein, as I doubt not but as I may greatly inſtruct the Ignorance of many, ſo poſſibly I may bring very much to the remembrance of thoſe who have attained to great underſtanding in Religion, thoſe things which may provoke their Zeal, and excite their Affections; and both theſe Undertakings, through the Bleſſing of God upon it, may be very uſefully profitable to enable them to pray with Underſtanding, and with the Spirit alſo, when they approach the Throne of Grace, to preſent their Petitions unto the Great God, as by the Interceſſion, ſo in the Words of his dear Son.
In this Chapter, which contains in it a great part of our Saviour's Sermon on the Mount, our Lord lays before his Hearers ſeveral Directions concerning two neceſſary Duties in a Chriſtian's Practice; and they are Alms-giving and Prayer; the former a Duty relating more immediately unto Men; the latter a Duty in a more eſpecial manner reſpecting God himſelf; in both which he not only cautions us againſt, but ſtrictly forbids all Oſtentation and Vain-Glory. Therefore, ſays he, when thou doſt thine Alms, do not ſound a Trumpet before thee, for this is the Practice of Hypocrites, that they may have Glory of Men, verſe 2. And when thou prayeſt be not as the Hypocrites, for they love to pray in the Synagogues, and Corners of the Streets, that they may be ſeen of Men, verſe 5. Thus muſt we not do in either of theſe Caſes: For as we muſt not give Alms that we may be ſeen of Men, ſo neither muſt we pray that we may be heard and obſerved of Men: For what can be more abſurd and ridiculous, as well as wicked and impious, than to be begging Applauſe from ſome, when we are giving Alms to others; or whilſt we are praying to the great God of Heaven and Earth, to make frail mortal Men, like our ſelves, our Idols; which we do, whenſoever we pray, rather that we may be heard and admired by Men, than that God ſhould hear us and accept us.
In the next words our Saviour proceeds in laying down ſome other Directions concerning the Duty of Prayer, and therein he forbids his Hearers to uſe vain Repetitions in Prayer: verſe 7. When you Pray, uſe not vain Repetitions as the Heathens do. Not that all Repetitions in Prayer are vain bablings, in the ſight of God; for our Lord himſelf Prayed thrice uſing the ſame words, for ſo we read Matth. 26. and 44. For doubtleſs as Copiouſneſs and Variety of fluent Expreſſions in any, uſually flow from raiſed Affections; ſo when thoſe Affections are heightned and raiſed to an Ecſtaſy and Agony of Soul in our wreſtlings with God in Prayer, Ingeminations are then the moſt Proper and moſt Elegant way of expreſſing them, doubling and redoubling the ſame Petitions again and again; not allowing God (if I may ſo ſpeak with Holy Reverence) ſo much time, nor our ſelves ſo much leaſure, as to form in our minds, much more with our Lips to offer up any new requeſts, till by a Holy Violence in wreſtling with God, we have extorted out of his hands thoſe Mercies and Bleſſings our Hearts are ſet upon the ſuing to him for. Vain Repetitions therefore are ſuch as are made uſe of by any without new and lively Stirrings and Motions of the Heart and Affections at the ſame time. And that which makes a Prayer vain, makes a Repetition in Prayer to be vain alſo. Now that is a vain Prayer, and we ſhall certainly find it ſo, when the requeſts we offer up to God therein, are heartleſs and lifeleſs. For we muſt know, God hath Commanded us to Pray; not that he might be excited and moved by hearing the Voice of our Cries in Prayer, to give unto us thoſe Mercies and Bleſſings, which he himſelf was not reſolved before hand to beſtow upon us; but that we our ſelves might be fitted and prepared to receive from him, what he is always ready and willing to confer upon us. He requires Prayer from us, not that he might be affected therewith; for as the Apoſtle St. James tells us, With him there is no variableneſs nor ſhadow of turning, James 1.17. but that we our ſelves might have our Hearts raiſed and affected therewith. And therefore the chiefeſt effect of Prayer being to affect our ſelves, if Prayer it ſelf be not vain, neither are Repetitions in Prayer vain, if whilſt we are ſpreading the ſame requeſts before God, we do it with new Affections and Deſires. No Prayer therefore ought to be accuſed of idle Babling and vain Repetitions; but thoſe that Pray may (I fear) too often be charged with it. And here by the way, I deſire all thoſe who are offended at, or refuſe to joyn with the Stated Forms of Prayer that the Church hath appointed to be made uſe of either in publick or private, becauſe the ſame requeſts do many times occur therein; to keep a ſtrict Eye upon their Hearts and Affections, and then the Scruples and Objections that they make, will preſently be removed, for it is much in their own Power to make them to be, either vain Repetitions, or the moſt fervent Ingeminations of their moſt affectionate Deſires unto God, and the moſt Spiritual and Forcible part of all their Prayers and Supplications they offer up unto him.
But then further as our Saviour forbids vain Repetitions in Prayer, ſo he likewiſe forbids much ſpeaking: for they think, ſays our Saviour, St. Matth. 6.7. That they ſhall be heard for their much ſpeaking. Now as the former Prohibition doth not exclude all Repetitions in Prayer, ſo neither doth this latter exclude (as ſome Ignorant Perſons perhaps who are ſoon wearied out with the Service of God, may be apt to think) long Prayers: for this would be a flat contradiction to his own practice, for it is ſaid in St. Luke 6.12. That he went out into a Mountain to Pray, and continued all night in Prayer unto God.
Some indeed take the word foreign Prayer, to ſignifie the Houſe of Prayer, as if our Saviour continued only in ſuch a Dedicated Houſe or Chappel all night, according as Juvenal uſeth the word, in quâ te quaero proſencha. Yet as it will be hard to prove that the Jews had any ſuch Houſes for Prayer, beſides their Synagogues, which were not ſeated in Deſolate (whither our Saviour went then to Pray) but in Populous Cities and frequented Places: So it will be more hard to imagine that our Saviour would continue all night in the Houſe of Prayer, if he had not been taken up in the performance of the Duty of Prayer.
There is therefore a great deal of difference between much ſpeaking in Prayer, and ſpeaking much in Prayer; for certainly a Man may ſpeak much to God in prayer, when yet he may not be guilty of much ſpeaking: for there is a compendious way of ſpeaking, to ſpeak much in a little; and there is a babling way of ſpeaking, when by many tedious Ambages and long Impertinencies men pour out a Sea of Words, and ſcarce one drop of Sence or Matter.
Now it is this laſt way of ſpeaking unto God which our Saviour here condemns; and condemns it juſtly, for it ſhews either Folly or Irreverence: Folly, in that it is a ſign we do not ſufficiently conſider what we ask: Irreverence, in that it is a ſign we do not conſider of whom we ask: and ſuch men are rather to be eſteemed talkative than devout.
But when a man's Soul is full fraught with matter (of which if he duly weighs, either his Spiritual wants, or his Temporal Sorrows and Afflictions, he can never be unfurniſhed) to pour out his Soul, and with a torrent of Holy Rhetorick, lay open his Caſe before God, begging ſeaſonable ſupplies in ſuitable expreſſions, certainly he cannot fall under the reproof of much ſpeaking, although he may ſpeak much and long: for ſuch an one hath much to ſay, and whilſt Matter and Affections laſt, let his prayer be an hour long, yea a day long, yea an eternity long, as our Praiſes ſhall be in Heaven, he is not to be cenſured for a Babler, but hath ſtill ſpoken much in a little.
It is true, the Wiſe Man hath Commanded, That our words be few in our Addreſſes to God, Eccleſ. 5.2. and he gives a moſt forcible Reaſon; For God is in Heaven and thou upon Earth. His Infinite Majeſty ſhould therefore over-awe thee from uſing any raſh and vain loquacity. But yet this makes not againſt long prayers; for many words may be but a few to expreſs the ſentiments of our Souls; and none can be too many, while the Heart keeps Pace with the Tongue, and every Petition is filled with Matter, and winged with Affections.
And whereas our Saviour condemns the Phariſees, who devoured Widows Houſes, and for a pretence made long Prayers, Matth. 23.14. yet certain it is, that it was not their long Prayers that he condemns, but their Pretence and Hypocriſie. Thus much I thought fit to obſerve from the Context.
Our Saviour having thus cautioned his Diſciples againſt the Sins of the Phariſees and Heathens in their Prayers, comes in the Words I have read, to inſtruct them how to pray. After this manner therefore pray ye, Our Father, &c.
Some taking advantage from theſe Words, deny this to be uſed as a Prayer it ſelf; but only as a Model and Platform to direct us how to pray.
But if we conſult not only the practice of the Church of Chriſt in all Ages, but the Scripture it ſelf, we ſhall find it to be both the one and the other; for it is our Saviour's expreſs Injunction, Luke 11.2. When ye pray, ſay; and what ſhould they ſay, but the Words immediately following, Our Father which art in Heaven, &c? One Evangeliſt ſays, Pray after this manner; the other ſaith, When ye pray, ſay; from both which, compared together, it is eaſie to collect, that it is both a Pattern for us to form our Prayers by, and that it is a Prayer it ſelf; which our Saviour, in condeſcention to our Infirmities, hath framed for us; putting Words into our Mouths, to beg of God thoſe Bleſſings, which through his moſt prevalent Interceſſion ſhall not be denied us.
And indeed of all Prayers this is the moſt abſolute and comprehenſive, containing in it, not ſo many Words as Petitions; for there is not any one thing that we can pray for, according to the Will of God, but it is ſummarily couch'd in this.
And yet this Comprehenſiveneſs, which is the admirable Excellency of this Prayer, hath been the only Reaſon why ſome of late have ſcrupled and refuſed to uſe it; becauſe they cannot pierce through all that is ſignified by theſe ſubſtantial Expreſſions; they think they ſhould take God's Name in vain, in uttering that before him, which they do not underſtand the utmoſt extent of.
But if they did but conſider their own Prayers, the ſame doubts would ſtill remain. When they pray that God's Name may be glorified; can they comprehend in that ſhort time, while they are uttering, thoſe Words, the infinite Latitude of that Requeſt? Is it unlawful, at the cloſe of our Prayers, to deſire that God would give us all good things which we have not mentioned before him? And yet who of us can conceive how large an extent that Requeſt may have? May we not ſay, Amen, and Seal up our Prayers with a So be it; though while we are ſpeaking it, we cannot preſently recollect all that hath been mentioned before God in Prayer? And for any to ſay, that the Lord's Prayer is a Morſel too big for their Mouths, (as ſome have done,) I have always accounted it a moſt unworthy and unſavory Speech. Certainly Chriſt thought it not too big for his Diſciples, whoſe Capacities at that time were poſſibly none of the largeſt; as appears in many inſtances, particularly in the Nature of Chriſt's Kingdom, which he taught them to pray that it might come, which they thought to be Temporal and Earthly. And thoſe who refuſe the uſe of the Lord's Prayer, as too big for them, would yet think themſelves much wronged, if we ſhould but ſuſpect them as ignorant in that, and in many other points of Chriſtian Doctrine, as the Diſciples were when our Saviour inſtructed them thus to pray.
It being therefore, as I hope, clear and evident, that we may often pray in theſe Words, and that we muſt always pray after this manner; let us now proceed to conſider the Prayer it ſelf, in which there are theſe Four parts.
First, The Preface or Introduction to it.
Secondly, The Petitions or Requeſts we preſent to God, in which the greateſt part of it conſiſts.
Thirdly, the Doxology, or Praiſe-giving; for Praiſe is a neceſſary part of Prayer.
Fourthly, The Concluſion, or Ratification of all, in the Sealing Particle, Amen.
I ſhall ſpeak ſomewhat of theſe briefly in the general, and then more particularly of each as my Text directs me.
Firſt, For the Introduction or Preface unto the Prayer, and that is contained in theſe Words, Our Father which art in Heaven. This is uſed as a preparative to Prayer: And what greater inducement can there be to diſpoſe us into a holy awe and reverence of God, than to ſet before us the Greatneſs and Glory of that Majeſty before whom we proſtrate our ſelves? And therefore we find that the Saints in Scripture, in all their approaches to the Throne of Grace, were wont in the beginning of their Prayers, to affect and over-awe their Hearts with the humble mention of God's Glorious Attributes. Thus Solomon, 1 Kings 8.23. O Lord God of Iſrael, there is no God like unto thee, in Heaven above, or in the Earth beneath, who keepeſt Covenant and Mercy with thy Servants. Thus Jehoſaphat, 2 Chron. 20.6. O Lord God of our Fathers, art not thou God in Heaven, and ruleſt not thou over all the Kingdoms of the Heathens, and in thy Hand is there not Power and Might? So Hezekiah, 2 King. 19.15. O Lord God of Iſrael, who dwelleſt between the Cherubims, thou art God, even thou alone, who haſt made Heaven and Earth. And ſo the Prophet, Jerem. 32.17. Ah Lord God, behold, thou haſt made the Heaven and the Earth, by thy great Power and ſtretched-out Arm, and there is nothing too hard for thee. The great, the mighty God, the Lord of Hoſts is his Name, great in Counſel, and mighty in Working. And thus our Saviour himſelf, Matth. 11.25. I thank thee, O Father, Lord of Heaven and Earth. And ſo the Apoſtle, Acts 4.24. Lord, thou art God that haſt made Heaven and Earth, the Sea and all that in them is. And thus to conſider ſeriouſly of, and reverently to expreſs the infinitely Glorious Attributes of God, is an excellent means to compoſe us into a holy fear and awe of God, ſuch as becomes vile Duſt and Aſhes to be affected with, when it ſtands in the preſence of its great Lord and Creator: Only here let us remember, that we dwell not ſo long upon the Titles and Attributes of God, nor run ſo much out into Preface, as to forget our errand unto him.
Secondly, Next after the Preface, we have the Petitions following in their order. Of theſe ſome reckon ſix, others ſeven; but which ſoever we take, the matter is not great: They may all be reduced under two General Heads.
Firſt, Such as reſpect God's Glory.
Secondly, Such as reſpect our ſelves and others. The Three firſt reſpect God's Glory, and the Three or Four laſt our own Good; and that either Temporal or Spiritual. Temporal, in begging at God's Hands our daily Bread. Spiritual, in deſiring both the Pardon of and Deliverance from Sin.
And here again we may obſerve the admirable Order and Method of this Prayer, in that our Saviour hath placed the Petition, which refers to our Temporal Good, as it were in the very midſt and centre of it, it being encompaſſed round about with Petitions for Heavenly and Spiritual Bleſſings. And this may intimate to us, that we are only to bait at the World in our Paſſage and Journey to Heaven, that we ought to begin with Spirituals and end with Spirituals, but only to take up and refreſh our ſelves a little with our daily Bread in our way.
Thirdly, In the Doxology, or Praiſe, there are Four things contained.
Firſt, God's Sovereignty, Thine is the Kingdom.
Secondly, God's Omnipotency, And the Power.
Thirdly, God's Excellency, And the Glory.
Fourthly, The Eternity and Unchangableneſs of them, and of all God's other Attributes, noted to us in that Expreſſion, For ever.
Fourthly, and Laſtly, Here is the ratifying Particle, Amen, added as a Seal to the whole Prayer, and it importeth a deſire to have that confirmed or granted which we have prayed for. And thus Benaiah when he had received Inſtructions from David, concerning the eſtabliſhing of Solomon in the Kingdom, anſwereth thereto Amen; and explains it, 1 Kings 1.36. The Lord God of my Lord the King ſay ſo too. So that when we add this Word, Amen, at the end and cloſe of our Prayers, it is as much as if we had ſaid, the Lord God ſay ſo too; or the Lord grant theſe Requeſts: For the proper ſignification of Amen, is, ſo be it, or ſo it is, or ſo it ſhall be; the former notes our Deſires, the latter our confidence and aſſurance of being heard.
Now of all theſe Four parts, of which this Prayer is compoſed, I ſhall ſpeak in their order.
First therefore, Let us conſider the Preface in theſe Words, Our Father which art in Heaven. And here God is deſcribed by two of his moſt eminent Attributes, his Grace and Glory, his Goodneſs and his Greatneſs; by the one, in that he is ſtiled, Our Father; by the other, in that he is ſaid to be in Heaven: And both theſe are moſt ſweetly tempered together, to beget in us a Holy Mixture of Filial Boldneſs and aweful Reverence, which are ſo neceſſary to the ſanctifying of God's Name in all our Addreſſes to him. We are commanded to come to the Throne of Grace with boldneſs, Heb. 4.16. and yet, to ſerve God acceptably with reverence and with fear, Heb. 12.28. Yea, and indeed the very calling of it a Throne of Grace, intimates both theſe Affections at once. It is a Throne, and therefore requires Awe and Reverence; but it is a Throne of Grace too, and therefore permits holy Freedom and Confidence. And ſo we find all along in the Prayers of the Saints, how they mix the conſideration of God's Mercy, and his Majeſty together, in the very Prefaces and Preparations to their Prayers. So Neh. 1.5. Lord God of Heaven, the great and terrible God that keepeth Covenant and Mercy for them that love him. So Dan. 9.4. O Lord, the great and dreadful God, keeping Covenant and Mercy for them that love him. Now this excellent mixture of aweful and encouraging Attributes, will keep us from both the Extreams, of Deſpair on the one Hand, and of Preſumption on the other. He is our Father, and this may correct the deſpairing Fear which might otherwiſe ſeize us upon the conſideration of his Majeſty and Glory: And he is likewiſe infinitely Glorious, a God whoſe Throne is in the higheſt Heavens, and the Earth his Foot-ſtool. And this may correct the preſumptuous irreverence, which elſe the conſideration of God, as our Father, might perhaps embolden us unto.
Now here I ſhall firſt ſpeak of the Relation of God unto us as a Father, and then of the Place of his Glory and Reſidence, in Heaven, and of both but briefly; for I muſt not dwell upon every particular.
Firſt, To begin with the Relation of God to us, as a Father. Now God is a Father Three ways.
Firſt, God is a Father by Eternal Generation.
Secondly, By Temporal Creation and Providence.
Thirdly, By Spiritual Regeneration and Adoption.
First, God is a Father by Eternal Generation; having by an inconceivable and ineffable way begotten his Son, God Co-equal, Co-eternal with himſelf; and therefore called, The only begotten Son of God, Joh. 3.16. Thus God is a Father, only to our Lord Jeſus Chriſt, according to his Divine Nature. And whenſoever this Title, Father, is given to God, with relation to the Eternal Sonſhip of our Lord Jeſus Chriſt, it denotes only the Firſt Perſon in the ever Bleſſed Trinity; who is therefore chiefly and eſpecially called the Father.
Secondly, God is a Father by Temporal Creation, as he gives a Being and Exiſtence to his Creatures; creating thoſe whom he made Rational after his own Image and Similitude. And therefore God is ſaid to be a Father of Spirits, Heb. 12.9. And the Angels are called the Sons of God, Job 1.6. There was a day when the Sons of God came to preſent themſelves before the Lord. And ſo Adam upon the account of his Creation, is called the Son of God, Luke 3.38. where the Evangeliſt runs up the Genealogy of Mankind till it terminates in God, Who was the Son of Adam, who was the Son of God.
Thirdly, God is ſaid to be a Father by Spiritual Regeneration and Adoption, and ſo all true Believers are ſaid to be the Sons of God, and to be born of God, John 1.12, 13. To as many as received him, to them gave he Power to become the Sons of God, even to as many as believed on his Name, which were born not of the will of Man, but of God. So Rom. 8.17. we are ſaid to receive the Spirit of Adoption, whereby we cry Abba Father. For the Spirit it ſelf witneſſeth with our Spirits that we are the Children of God.
Now in theſe two laſt Significations, this Expreſſion, Our Father which art in Heaven, is to be underſtood, and ſo they denote, not any one particular Perſon of the Bleſſed Trinity, but it is a relative Attribute belonging equally to all the Three Perſons. God is the Father of all Men by Creation and Providence; and he is eſpecially the Father of the Faithful by Regeneration and Adoption. Now as theſe Actions of Creation, Regeneration and Adoption, are common to the whole Trinity, ſo likewiſe is the Title of Father. God the firſt Perſon in the Bleſſed Trinity, is indeed Eminently called the Father, but not in reſpect of us, but in reſpect of Chriſt, his only begotten Son from all Eternity. In reſpect of us the whole Trinity is our Father which is in Heaven, both Father, Son, and Holy Ghoſt, and in praying to our Father, we pray to them all joyntly, for Chriſt the Second Perſon in the Trinity is expreſly called the Father, Iſa. 9.6. Ʋnto us a Child is born, unto us a Son is given, and his Name ſhall be called Wonderful Councellor, the Mighty God, the Everlaſting Father. And we are ſaid to be born of the Spirit, John 3.5. Except a Man be born of Water and of the Spirit.
Now that God ſhould be pleaſed to take this into his Glorious Style, even to be called Our Father, it may teach us,
First, To admire his Infinite Condeſcenſion, and our own unſpeakable Privilege and Dignity. 1 John 3.1. Behold what manner of Love the Father hath beſtowed upon us, that we ſhould be called the Sons of God. Indeed for God to be a Father by Creation and Providence, though it be a Mercy, yet is no Privilege; for in that Sence he is, Parens Rerum, the common Parent of all things, yea the Father of Devils themſelves, and of thoſe Wretches who are as wicked and ſhall be as miſerable as Devils. But that God ſhould be thy Father by Regeneration and Adoption, that he ſhould make thee his Son through his only begotten Son: that he ſhould rake up ſuch dirt and filth as thou art, and lay it in his Boſom; that he ſhould take Aliens and Strangers near unto himſelf, and Adopt Enemies and Rebels into his Family, Regiſter their Names in the Book of Life, make them Heirs of Glory, Co-heirs with Jeſus Chriſt his Eternal Son, as the Apoſtle admiringly recounts it, Rom. 8.17. This is both Mercy and Miracle together.
Secondly, It ſhould teach us to walk worthy of this High and Honourable Relation into which we are taken, and to demean our ſelves as Children ought to do in all Holy Obedience to his Commands with Fear and Reverence to his Authority; and an Humble Submiſſion to his Will. This God Challengeth at our hands, as being our Father, Mal. 1.6. If I be a Father, where is mine Honour, and 1 Pet. 1.17. If we call on the Father, paſs the time of your ſojourning here in fear. And likewiſe by giving thee leave to Style him by this Name of Father, he puts thee in remembrance that thou ſhouldſt endeavour by a Holy Life and Converſation to be like thy Father, and ſo approve it to thine own Conſcience and to all others that thou art indeed a Child, a Son of God.
Thirdly, Is God thy Father? this then may give us abundance of aſſurance that we ſhall receive at his hands what we ask, if it be good for us; and if it be not, we have no reaſon to complain that we are not heard, unleſs he ſhould turn our Prayers into Curſes. And this very Conſideration ſeems to be the reaſon, why our Saviour chooſeth this among all God's Titles and Attributes to prefix before this Prayer: and indeed it is the moſt proper Name by which we can Style God in our Prayers unto him; for this Name of Father emboldens Faith, and is as a Pledge and Pawn before hand that our requeſts ſhall be heard and granted; and therefore our Saviour for the Confirmation of our Faith, argues very ſtrongly from this very Title of Father, Matth. 7.9, 10, 11. What Man is there of you, whom if his Son ask him for Bread, will he give him a Stone? or if he ask a Fiſh, will he give him a Serpent? If ye then being evil know how to give good things when your Children ask them, how much more ſhall my Father give good things to them that ask him? Indeed it is a moſt encouraging Argument; for if the Bowels of an Earthly Parent, who yet many times is humorous, and whoſe tendereſt Mercies are but Cruelties in reſpect of God: If his Compaſſions will not ſuffer his Children to be defeated in their reaſonable and neceſſary requeſts; how much leſs will God, who is Love and Goodneſs it ſelf, and who hath inſpired all Parental Affections into other Fathers, ſuffer his Children to return aſhamed, when they beg of him thoſe things which are moſt agreeable to his Will and to their Wants? What doſt thou then, O Chriſtian, complaining of thy Wants, and ſighing under thy Burthens? Is not God thy Father? Go and boldly lay open thy Caſe unto him; his Bowels will certainly rowl and yern towards thee. Is it Spiritual Bleſſings thou wanteſt? ſpread thy requeſts before him; for as he is thy Father, ſo he is the God of all Grace, and will give unto thee of his fullneſs; for God loves that his Children ſhould be like him. Or is it Temporal Mercies thou wanteſt? why, he is thy Father, and he is the Father of Mercies and the God of all Comfort: And why ſhouldſt thou go ſo dejected and diſconſolate who haſt a Father ſo able and ſo willing to relieve and ſupply thee? only beware that thou askeſt not Stones for Bread, nor Scorpions for Fiſh, and then ask what thou wilt for thy good and thou ſhalt receive it.
Fourthly, Is God thy Father? This then may encourage us against Deſpair under the ſenſe of our manifold ſins againſt God, and departures from him: For he will certainly receive us upon our repentance and returning to him. This very apprehenſion was that which wrought upon the Prodigal, Luke 15.8. I will ariſe and go to my Father. The Conſideration of our own guilt and vileneſs, without the Conſideration of God's infinite Mercy, tends only to widen the breach between him and us; for thoſe that are altogether hopeleſs, will ſin the more implacably and bitterly againſt God; like thoſe the Prophet mentions, Jerem. 2.25. That ſaid there was no hope, and therefore they would perſiſt in their wickedneſs. But now to conſider that God is our Father, and that though we have caſt off the Duty and Obedience of Children, yet upon our Submiſſion he will bid us welcom, and inſtate us again in his Favour, this to the ingenious Spirit of a Chriſtian, is a ſweet and powerful motive, to reduce him from his wandering and ſtraying, for it will work both upon his ſhame and upon his hope: Upon his ſhame, that ever he ſhould offend ſo Gracious a Father; and upon his hope, that thoſe offences ſhall be forgiven him through that very Mercy that he hath abuſed. Thus we read Jerem. 3.4, 5. Wilt thou not henceforth cry unto me, My Father, thou art the Guide of my youth? Will he reſerve his Anger for ever, will he keep it unto the end? Noting that when we plead with God under the winning Name of Father, his Anger cannot long laſt, but his Bowels of Mercy will at laſt overcome the ſentiments of his Wrath and Juſtice. And thus much concerning the endearing Title of Father, which our Saviour directs us to uſe in our Prayers unto God.
Secondly, The next thing obſervable, is the Particle Our, Our Father, which notes to us, that God is not only the Father of our Lord Jeſus Chriſt, but he is the Father of all Men. He is the Father of all by Creation and Providence. And therefore we have the Interrogation, Mal. 2.10. Have we not all one Father? Hath not one God Created us? But he is eſpecially the Father of the Faithful, by Regeneration and Adoption; who are born not of Blood, nor of the Will of the Fleſh, nor of the Will of Man, but of God, John 1.13. This therefore ſhould teach us,
Firſt, To eſteem one another as Brethren. Outward reſpects, the Grandeur and Earthly Priviledges and Advantages of the World make no diſparity in God's Love to us, or in our Relation to him: And therefore howſoever thou mayeſt be advanced in Wealth or Honour, or parts above others; yet ſtill remember that they are thy Brethren, as they partake of the ſame common Nature, and much more if they partake of the ſame ſpecial Grace. Yea, Chriſt himſelf who is the Lord of all, is not aſhamed to call them Brethren, Heb. 2.11. And ſhalt thou, who art but an Adopted Son, no otherwiſe than the meaneſt Saint, be aſhamed of the Relation, eſpecially conſidering there is no Elderſhip, nor right of Firſt-born in the Family, for they are all Firſt-born, all Kings and Heirs with Chriſt Jeſus himſelf?
Secondly, If thou art mean and low in the World, this ſhould teach thee to be well content with thy preſent State and Condition, for God is thy Father, and a Father to thee equally with the greateſt. There is not the higheſt perſon upon Earth, but if he belong to God, prefers that Relation above all his other Titles: If he can write Prince, King, or Emperour, and can afterwards ſubjoin a Child of God, all his other Titles ſtand but for a Cypher with him. This, O Chriſtian, how mean, how deſpiſed ſoever thou art, this is thy Priviledge, and a Priviledge it is that equals thee with David, with Solomon, and with all the great ones of the Earth, that ever laid down their Diadems and Scepters at the feet of God. What ſays the Apoſtle? Gal. 3.28. There is neither bond nor free, but all are one in Chriſt Jeſus.
Thirdly, Since when we Pray we muſt ſay, Our Father, this teacheth us, to intereſt one another in our Prayers. Our Father would not have us ſelfiſh ſo much as in our Prayers, but in the very entrance into them, we are put in mind of the Communion of Saints, to beg thoſe Bleſſings for all that belong to God which we ask for our ſelves; for as Chriſt hath made us all Kings, ſo he hath made all Prieſts to God and his Father: Now the Office of a Priest is Interceſſion: And therefore when we go to God, we ſhould bear upon our Breaſts the Name of our Brethren, and preſent them before God, through the Interceſſion and Mediation of Jeſus Chriſt our Great High-Prieſt, that both we and they may be accepted of God. And this we ought to do both in publick and private. It is true, in our ſecret Prayers we may pray particularly for our ſelves, and we have frequent inſtances for it in Scripture; yet ought we in every Prayer that we make to God, to be mindful of the State and Condition of our Brethren. Yea, and it is very Lawful and Commendable, even in ſecret between God and our own Souls, in thoſe caſes that are common to us, with the reſt of God's Saints and People to joyn them in our Prayers; and although we are all alone, yet to ſay Our Father. For we find Daniel praying, Dan. 9.17. O Our God, when yet he was in ſecret, O Our God, hear the Prayer of thy Servant. And this is to ſhew, that near and entire Communion which ought to be between all the Saints, praying with, and praying for all the Members of the Body of Jeſus Chriſt, and eſteeming their Intereſt as our own.
Fourthly, This ſhews us likewiſe the high Priviledge of the Children of God, that they have a Stock of Prayers going to Heaven for them from all their fellow Saints throughout the World; yea, from thoſe whom they never knew, whom they never heard of, yet are they continually appearing before the Throne of Grace on their behalf. And thou who wouldſt think it a great Favour if thou wert intereſted in the Prayers of ſome who are mighty in Prayer, and whom thou haſt begged to recommend thy Condition to God, mayeſt here have abundant Comfort in that thou art nearly concerned and intereſted in all the Prayers that are put up to God throughout the whole World, by all thoſe that are moſt prevalent at the Throne of Grace; yea, which is more, thou haſt an intereſt in all the Prayers that have ever been preferred to Heaven by all the Saints from the beginning of the World unto this very day: for not only this preſent Church, but the Church in all Ages is the Body of Chriſt, and every Member of it imitates the Pattern of Chriſt's Interceſſion, John 17.20. Neither Pray I for theſe alone, but for all thoſe that ſhall believe in me. The difference is, that Chriſt's Interceſſion was Authoritative, theirs only Charitative.
And thus much ſhall ſuffice to be ſpoken concerning God's Goodneſs and Mercy, expreſſed in thoſe Words, Our Father.
The next expreſſion ſets forth his Glory and Greatneſs, Which art in Heaven. But is not God every where preſent? Doth he not fill Heaven, and Earth, and all things? Yea, is it not ſaid, that the Heaven of Heavens cannot contain him? How then are our Prayers to be directed to God in Heaven only, ſince he is as well on Earth as in Heaven? And were he only in Heaven, and not every where preſent on Earth, it would be in vain for us to pray, becauſe our Prayers could never reach his Ears, nor arrive to his notice.
I Anſwer, It is true, God is every where preſent, and all that we think, we think in him; and all that we ſpeak, we ſpeak unto him; he underſtands the ſilent motion of our Lips, when we whiſper a Prayer to him in our Cloſets; yea, the ſecret motions of our Hearts, when we only think a Prayer. Therefore when our Saviour bids us direct our Prayers to our Father in Heaven, this doth not imply that God is no where preſent, or that he no where hears Prayer, but only in Heaven: But this expreſſion is uſed,
Firſt, Becauſe Heaven is the moſt Glorious Place of God's reſidence, where he hath more eſpecially eſtabliſhed his Throne of Grace, and there ſits upon it. Now becauſe it is a moſt Glorious and Majeſtical thing to hear the Suits, and receive the Petitions that are tendred to him; therefore the Scripture aſcribes it to the moſt Glorious and Majeſtical Place, and that is to Heaven. And therefore we are commanded to pray to our Father which is in Heaven, to keep alive a due ſenſe of his Majeſty upon our Hearts. He would not have us think it a mean and trivial thing to have our Prayers heard; and therefore he repreſents himſelf to us arayed in all his Glory, and ſitting upon his Throne in the higheſt Heavens, willing to be thought a God never more Glorious, than when he is a God hearing Prayer.
Secondly, Our Prayers are directed to our Father in Heaven; becauſe though he hears them whereſoever they are uttered, yet he no where hears them with acceptance but only in Heaven; and the Reaſon is becauſe our Prayers are acceptable only as they are preſented before God through the Interceſſion of Chriſt: Now Chriſt performs his Mediatory Office only in Heaven; for he performs it in both Natures, as he is God and Man, and ſo he is only in Heaven. And therefore we are ſtill concerned to pray to our Father in Heaven. God indeed hears us upon Earth; for there is not a Word in our Tongue, but behold, O Lord, thou knoweſt it altogether; but this will not avail us, unleſs God hears our Prayers a ſecond time, as repeated over in the Interceſſion of Jeſus Chriſt, and perfumed with the much Incenſe which he offers up with the Prayers of all the Saints. Since then we are directed to pray to our Father which is in Heaven: This,
Firſt, May inform us, that there is no circumſtance of time or place that can hinder us from praying; for Heaven is over thee, and open to thee, whereſoever thou art; there is no Clime ſo remote, which is not over-ſpread with that Pavillion; and thou art in all places equally near to Heaven, and God is in it, ſitting upon his Throne of Grace, to receive and anſwer thy Requeſts, whereſoever thou offereſt them up unto him. And therefore we find in the Scripture ſome praying in God's Houſe of Prayer, ſome making their Houſes Houſes of Prayer, St. Peter pray'd on the Houſe-top when he fell into his Trance, Iſaac in the open Fields, our Saviour on a Mountain, Jonas in a Whale's Belly, Abraham's Servant in his Journey, and Aſa in the midſt of a tumultuous and bloody Battel; yea, whatſoever thou art doing thou mayeſt pray, ſo long as Heaven is over thee and God in it: Whatſoever Company thou art in, whatſoever Employment thou art about, thou mayeſt ſtill pray; for thy Father that is in Heaven ſtill hears thee: He hears thy Thoughts and thy Deſires, when either they are too big, or when it is not expedient to articulate them into Words.
Indeed the Voice in Prayer is not always neceſſary; nay, ſometimes it is not convenient; yea, it is never neceſſary, but only upon three Accounts.
Firſt, As that which God requires ſhould be employed in his Service; for this was a great end why it was given us, that therewith we might Bleſs and Praiſe God: With the Tongue, ſaith the Apoſtle, we bleſs God, even the Father, Jam. 3.9. Or,
Secondly, When in Secret it may be a means to help to raiſe up our Affections, keeping it ſtill within the bounds of Decency and Privacy. Or,
Thirdly, In our joyning with others, it helps likewiſe to raiſe and quicken their Affections; otherwiſe, were it not for theſe three Reaſons, the Voice is no more neceſſary to make our Wants and Deſires known unto God, than it is to make them known to our own Hearts: For thy Father which is in Heaven, is not certainly excluded from any part of the Earth; he is with thee, and lays his Ear to thy very Heart, and hears the Voice of thy Thoughts when thy Tongue is ſilent: And thou mayeſt, whatſoever work or buſineſs thou art doing, dart up a Prayer and a winged Deſire unto him, which ſhall be as acceptable and effectual, as the more ſolemn performance of this Duty at ſtated times.
Secondly, Is thy Father in Heaven, thy Prayers then ſhould be made ſo as to pierce the Heavens where God is? But how can this be done, ſince the diſtance between Heaven and us is ſo infinite? This is not to be done by the intenſion of raiſing thy Voice, but by the intenſion of raiſing thy Zeal and Spirit; for Zeal and Affection is a ſtrong Bow that will ſhoot a Petition through Heaven it ſelf. Let all thy Petitions therefore be ardent, and carry Fire in them, and this will cauſe them to aſcend to the Element of pure Celeſtial Fire, from whence thy Breaſt was at firſt inflamed. It is a moſt remarkable place, Exod. 14.15. when the Red Sea was before the Iſraelites, and the Aegyptians purſuing them behind, and unpaſſable Mountains on each ſide, the People murmuring, and Moſes their Captain and Guide in an unextricable Streight, we read not of any Vocal Prayer that Moſes then put up; and yet God calls to him, Why cryeſt thou unto me; a Prayer it was, not ſo much as accented not ſo much as whiſpered; and yet ſo ſtrong and powerful that it pierced Heaven, and was louder in the Ears of God than the Voice of Thunder.
And thus much ſhall ſuffice to be ſpoken concerning the Preface of this Prayer, Our Father which art in Heaven.
Let us now proceed unto the Petitions themſelves; the firſt three of which relate unto God's Glory; the other to our Temporal and Spiritual Good.
Of thoſe which relate to God's Glory; the Firſt deſireth the advancement of this Glory it ſelf, Hallowed be thy Name.
The Second, The means of effecting it, Thy Kingdom come.
The Third, The manifeſtation of it, Thy Will be done, in Earth as it is in Heaven.
I begin with the Firſt of theſe, Hallowed be thy Name. In the Explication of which we ſhall enquire,
Firſt, What is to be underſtood by the Name of God.
Secondly, What it is to Hallow this Name of God.
Thirdly, What is contained in this Petition, and what we pray for when we ſay, Hallowed be thy Name.
Firſt, What is meant by the Name of God?
To this I Anſwer, That the Name of God is any perfection aſcribed to him whereby he hath been pleaſed to make himſelf known to the Sons of Men: For Names are given to this very intent, that they might declare what the thing is to which that Name doth belong. Thus when God had created Adam, and made him Lord of this viſible World, he cauſed the Beaſts of the Field, and the Fowls of the Air to paſs before him, as it were to do Homage to their new Sovereign, and to receive Names from him; which according to the plenitude and perfection of his knowledge, did then aptly ſerve to expreſs their ſeveral Natures, and were not only Names but Definitions too. So when mention is made in Scripture of the Name of God, it ſignifies ſome expreſſion of his infinite Eſſence, in which he is pleaſed graciouſly to condeſcend to the weakneſs of our capacity, and to ſpell out himſelf to us, ſometimes by one perfection, and ſometimes by another; ſince it is utterly impoſſible for us finite Creatures, to have a full and comprehenſive knowledge of that Being which is infinite; for ſo God is only known to himſelf; being as infinite to all others, ſo finite to his own Knowledge and Underſtanding: And therefore he hath diſplayed before us his Name, to give us ſome help and advantage to conceive ſomewhat of him, though his Nature and Eſſence are in themſelves incomprehenſible to us, and ſhall be ſo for ever, even in Heaven it ſelf. Now this Name of God may well be diſtinguiſhed into two ſorts, his Titles, and his Attributes.
Firſt, His Titles are his Name, and ſo he is in Scripture frequently called Jehovah, God, Lord, Creator, and the like; and moſt of theſe his Titles are relative, reſpecting us; ſo his Name of Creator denotes his infinite Power, giving Being to all things. Lord and King ſignifie his Dominion and Authority, in diſpoſing and governing all that he hath made. Father, ſignifies his Care and Goodneſs in providing for his Creatures. Redeemer, his Mercy and Grace in delivering them from Temporal Evils and Calamities, or eſpecially from Eternal Death and Deſtruction.
Now theſe relative Titles, though they properly belong unto God, yet are they not abſolutely eſſential to him; but connote a reſpect unto the Creatures. And therefore, though before the Creation of the World, God was for ever the ſame infinitely Bleſſed Being that he now is, and by the Creation of it no acceſſion was made to his infinitely perfect Nature, (for in him there is no variableneſs, nor ſhadow of turning; but he is yeſterday and to day and the ſame for ever;) yet could he not be called by the Name of Creator, or Lord, or Redeemer, or Father, (unleſs in reſpect of his Eternal Son:) But all theſe Titles reſult from the Relations wherein we ſtand unto God, of Creatures, Subjects, and Children. Theſe Names therefore had their beginning, ſome in the beginning of time, and ſome ſince, and yet they do very properly ſignifie unto us that God who is without beginning or end.
Secondly, As his Titles, ſo his Attributes are his Name; and theſe are of two ſorts, either incommunicable or communicable.
Firſt, The incommunicable Attributes of God; and theſe are thoſe which are ſo proper to the Divine Eſſence, that there is ſcarce the leaſt foot-ſteps or reſemblance of them to be found in any of the Creatures; and ſuch are his Eternity, which denotes a duration as well without beginning as without end: For though there are ſome Creatures, whoſe Beings ſhall never have a period ſet to them, as Angels and Men; yet there is no Creature that never had no beginning of its exiſtence. And ſo God's Infiniteneſs and Immenſity filling all places and exceeding all; which was moſt excellently ſet forth in that moſt ſignificant, yet unintelligible Paradox of the Heathen Philoſopher, That God was a Circle, whoſe Centre was every where, but its Circumference no where: His ſimplicity alſo, excluding all Compoſition and Mixture, which no Creature doth; for take the moſt ſimple of them, as Angels and the ſeparate Souls of Men, yet they are at leaſt compounded in their Eſſences, and Powers, and Acts; for the Power of Underſtanding is not the Soul, nor the Act of Underſtanding the Power; therefore in theſe there is one thing and another. But it is not ſo in God, but whatſoever is in God is God himſelf, being one moſt pure and ſimple Act. Hence follows his immutability and unchangeableneſs, there being nothing in God which was not from all Eternity. And in the ſame rank are his Omnipotency and All-ſufficiency, his Omniſcience and Independency, and the like, which are incommunicable Attributes, and cannot without Blaſphemy be aſcribed unto any of the Creatures.
Secondly, There are other Attributes of God that are communicable, and are ſo called becauſe they may in ſome Analogy and Reſemblance be found in the Creatures alſo; ſo to be Holy, Juſt, Merciful, True, Powerful, and the like, are the Names of God, and yet may be aſcribed to the Creatures. So in that moſt Triumphant Declaration of his Name to Moſes, Exod. 34.5, 6, 7. we find that the moſt of the Letters that compoſe it may be found, in ſome degrees, even among Men, the Lord proclaimed his Name, the Lord God Merciful and Gracious, Long-ſuffering, and Abundant in Goodneſs and Truth, forgiving Iniquity, Tranſgreſſion, and Sin. Now this Name of God Merciful and Gracious, Long-ſuffering, and Abundant in Goodneſs, which he ſeems ſo much to delight and glory in, and which he adorns with ſuch fair flouriſhes, he himſelf would have us to own and intimate, Luk. 6.36, Be ye merciful as your Father is merciful. To aſpire to a reſemblance with God in his incommunicable Attributes and Name, is a moſt horrid and blaſphemous Preſumption; a Pride that caſt the Devils from Heaven to Hell: But to aſpire to a reſemblance unto God in his communicable Name, is the tendency of Grace, and the effect of the Spirit of God, conforming us in ſome meaſure to his Purity, and making us partakers in this ſence of the Divine Nature. And therefore it is preſs'd upon us, Levit. 29.2. You ſhall be Holy, for I the Lord your God am Holy. And, Mat. 5.48. Be ye therefore perfect, as your Father which is in Heaven is perfect.
Now theſe communicable Attributes of God, though they may in ſome reſpects be found in the Creatures, yet then are they properly the Names of God, when they are applyed to him free from all thoſe Imperfections with which they are neceſſarily attended in the Creatures. Abſtract them from all Imperfections, and we may apply them to God as his Name. Now theſe Imperfections are of two ſorts, either Privative, or Negative. A Creature is then ſaid to be Privatively imperfect when he falls ſhort of what he ought to be: And ſo are the beſt of Men imperfect in this Life; Merciful they are, but ſtill retain a mixture of Cruelty; Patient they are, but ſtill they have Impatience mix'd with it; Holy they are, but yet not Spotleſs as the Law requires them to be: And therefore in aſcribing Holineſs, Mercy, and Patience unto God, we muſt be ſure to ſeparate from them all ſuch Imperfections as are found in us, through the mixture of the contrary Corruptions with thoſe Graces; otherwiſe they will be ſo far from being the Name of God, that they will prove Blaſphemous Derogatives from him; neither is this enough, but we muſt remove all Negative imperfections alſo. Now a Creature is ſaid to be Negatively imperfect, when though it hath all the perfections that is due unto it, or required from it: yet it hath not all perfection that is poſſible or imaginable. Thus the Holy Angels, and the Spirits of juſt Men in Heaven, although they are made perfect ſo as to exclude all Privative imperfection, their Holineſs and their Graces there being as perfect as they ſhould be, and as God requires from them; yet have they a Negative imperfection; that is, there is ſome perfection of thoſe Graces, and of that Holineſs further poſſible, which they have not, nor is it within the Sphere of their Natures to attain unto; in which ſence it is ſaid, Job 4.8. He chargeth his Angels with Folly; that is, not as if they wanted any Wiſdom or Righteouſneſs that was due unto their Natures; but they had not all that Wiſdom that was poſſible, and ſo were at leaſt Negatively imperfect.
In all perfections of the Creatures, whether Angels or Men, be they never ſo great or excellent, there are Three imperfections that will neceſſarily attend them.
Firſt, That they have them not originally from themſelves, but derivatively from another, who is the Author and Embelliſher of their Natures.
Secondly, That they have them not unchangeably, but may not only increaſe but decreaſe, yea or utterly loſe them.
Thirdly, That they have them not infinitely, but in a ſtinted and limited meaſure.
Now in all the communicable Attributes of the Divine Nature, remove from them theſe Three Negative Imperfections, and then apply them to God, and they become his proper Name. God is Holy, Wiſe, Powerful, Juſt, Merciful, True, &c. and ſo are likewiſe ſome of his moſt excellent Creatures, whom he hath made like unto himſelf; but then the difference between God and them conſiſts in this, That his Wiſdom and the reſt of his Attributes are originally from him, theirs derivatively from him; his infinite and boundleſs, theirs limited and ſtinted; his invariable and unchangeable, theirs ſubject to mutations and decays and total abolition. So that in theſe Three reſpects, even the communicable Attributes of God, are themſelves incommunicable; and ſo they are his Name, whereby he is known and differenced from all other Beings whatſoever.
But may it not be here ſaid to me, as it was to Manoah, Judges 13.18. Why askeſt thou after my Name, ſeeing it is ſecret and wonderful? Indeed we can no more find out the Name of God to perfection, than we can his Nature and Eſſence; for both are infinite and unſearchable. And there are Two expreſſions in Scripture, that make this Knowledge impoſſible, the one of them quite contrary to the other: One is, that God dwelleth in that light to which no Man can approach, 1 Tim. 6.16. Scrutator Majeſtatis opprimetur à Gloriâ: He that will too buſily pry into Majeſty, ſhall be oppreſſed and dazled with Glory. And the other is, that he dwells in thick Darkneſs, 2 Chron. 6.1. both implying the ſame impoſſibility of ſearching out the Almighty to perfection, as Job ſpeaks, ch. 11. 7.
But though this comprehenſive Knowledge be impoſſible, yet God hath given us hints and traces of himſelf, by which we may diſcover enough for our Adoration, though not perhaps for our ſatisfaction. And there are Two ways, whereby God hath made known himſelf and his Name unto us, and they are by his Works, and by his Word.
Firſt, We may ſpell out God's Name by his Works; and to this end ſerve thoſe two great Capital Letters of Heaven and Earth, the Air and Sea; yea, there is no one Creature, how vile and contemptible ſoever it be, but it reads us Lectures of the Power, Wiſdom, and Goodneſs of the great Creator; in which ſence the Apoſtle tells us, Rom. 1.20. The inviſible things of him, from the Creation of the World, are clearly ſeen, by the things that are made, even his Eternal Power and God-head.
Secondly, More expreſly and diſtinctly by his Word, for the Scriptures are Nomenclatura Dei. By theſe we come to a more clear and evident Knowledge of theſe Attributes of God, which the Works of Nature held forth to us in a more obſcure and confuſed manner. And by this likewiſe we attain to the Knowledge of thoſe perfections of God which the Works of Creation and Providence could never have inſtructed us in; as of a Trinity in Ʋnity, of the Eternal Generation, and Temporal Incarnation of the Son of God, of the whole Myſtery of Religion, and the tenure of the Covenant of Grace, which are things that could never have been known but by Divine Revelation.
Indeed we may from the Works of God alone gather Knowledge 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. 1.20. 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, Ʋnchangeable, 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.
Let us in the next place, enquire what it is to Hallow this Name of God. To Hallow is nothing elſe but to Sanctifie or make Holy, ſo 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.
Firſt, A thing may be Hallowed or made Holy by Dedication, ſetting them a part for Holy Uſes and Services; ſo the Firſt-born are ſaid to be Sanctified to the Lord, Exod. 13.2. 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. 28.41. 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, Epheſ. 5.26. That is, we are by that Holy Ordinance ſet apart and Conſecrated to the Service of God. Thus one Creature may Sanctifie and make another Holy; namely, by Dedication or Separatiom to ſome Sacred Uſe and Service: And ſo the Miniſters of Chriſt do Sanctifie and Hallow the Elements in the Holy Communion, ſetting them apart from common and ordinary uſe to that Bleſſed Myſtery.
Secondly, 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 17.17. Sanctifie them through thy Truth, thy Word is Truth. And the Apoſtle, 1 Theſ. 5.23. Prays, The very God of Peace Sanctifie you wholly. In neither of theſe Two Sences is God's Name to be Sanctified or Hallowed by us, for thus to Pray were to Blaſpheme.
Thirdly, 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 Sanctifie the Name of God the Creator. So we have it uſed, Iſa. 29.23. They ſhall Sanctifie my Name, and Sanctifie the Holy One of Jacob, and ſhall fear the God of Iſrael. Now thus to Sanctifie 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 Sanctifie and Glorifie 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 Sanctifie or Hallow this Name. Thirdly,
Let us now conſider what is contained in this Petition, Hallowed be thy Name. And here,
Firſt, 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 12.27, 28. Father, ſave me from this hour; but for this cauſe came I unto this hour: Father, Glorifie 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, Glorifie 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, Glorifie 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 it ſelf; yet, Father, even in this Glorifie 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.
Secondly, 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.
Thirdly, Obſerve that when we preſent this Petition before God, we beg Three things of him.
Firſt, Such Grace for our ſelves as may enable us to Sanctifie and Glorifie him.
Secondly, Graces likewiſe for others to enable them thereunto.
Thirdly, That God would by his Almighty Providence, direct and over-rule all things both good and evil, to the advancement of his own Glory.
Firſt, We beg of God that he would beſtow upon us ſuch Graces as are requiſite to Glorifie him in the World. We beg Knowledge and Underſtanding of him, of his Nature, of his Will, and of his Works; for we cannot Glorifie 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. 4.20. 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, a humble, blameleſs, and exemplary life, for by our good Works we are to Glorifie 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.
Secondly, We herein beg of God, That he would ſo over-rule 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 Glorifie 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 our ſelves endeavour to be Holy, for it is impoſſible that an unholy Heart or Life ſhould Sanctifie a Holy God. Whilſt we perſevere in our wicked Converſations, we do but mock God and our ſelves, when we deſire to Sanctifie that Name of his, which we daily prophane and pollute; nay, indeed we do but Pray for our own Deſtruction, even that God would Sanctifie his Name, part whereof is his juſt and dreadful ſeverity upon all thoſe, and conſequently upon our ſelves, who defile and prophane it. And thus I have finiſhed the Firſt Petition, Hallowed be thy Name.
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 Scepter and Government. For Praiſe waiteth for God in Sion, Pſal. 65.1. And his Name is great in Iſrael, Pſal. 76.1.
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.
Firſt, 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.
First, His Ʋniverſal Kingdom, which extends over all things in Heaven and Earth, yea and Hell it ſelf. And ſo he is the ſole Monarh of the whole World, and all the Princes and Potentates of the Earth, are but his Vice-Roys and Vicegerents, that Govern under and ſhould Govern for him: For he is that Bleſſed and only Potentate, the King of kings, and Lord of lords, as the Apoſtle Styles him, 1 Tim. 6.15. and his Kingdom ruleth over all, Pſal. 103.19. It is true, in this Ʋniverſal Kingdom there are many Rebels that would not have him to Reign over them. Many that daily riſe up in Arms, break his Laws, defy his Juſtice, and reject his Mercy. Many, that were their Power equal to their Malice, would Dethrone and Depoſe him from his Sovereignty. Whole Legions of Infernal Spirits are continually muſtering up all their Forces, and drawing wretched ſinful Men into the Conſpiracy, and their quarrel is for no leſs than Dominion and Empire; who ſhall be King, God or Satan; yet all their attempts are but vain and fruſtrate, and in ſpite of all their impotent rage, God's Kingdom ſhall ſtand, and as it was from Everlaſting, ſo ſhall it be to Everlaſting, for thine is the Kingdom and Power, for ever and ever. And therefore the moſt wicked of all God's Creatures are ſtill his Subjects; not ſubject indeed to his Laws, for ſo they break his Bonds aſunder, and caſt away his Cords from them; but they are ſubject to his Power and Providence, and that in Three reſpects. As it grants Permiſſion. As it impoſeth Reſtraints. And as it inflicts Puniſhments.
Firſt, All are God's Subjects in that they can do nothing without his Permiſſion. Neither the Devil that Arch-Creature, nor the worſt of his Inſtruments, can ſo much as touch an hair of our Head, unleſs leave be granted them. Yea, we find that a whole Legion of Devils after they were diſpoſſeſſed of their uſurped abode, durſt not ſo much as houſe themſelves in a Herd of Swine, without firſt craving leave of our Saviour, Mark 5.12. And all the Villainies and Out-rages that have ever been committed in the World, have had their paſs from God's Permiſſion, without which the Luſts of Men as furious and eager as they are, muſt needs have miſcarrying Wombs and dry Breaſts. Nor is it any taint at all to the pure Holineſs of God, that he doth thus permit the wickedneſs of Men, which if he pleaſed, he might prevent. For though we are obliged to keep others from ſin when it lies in our power to do it, yet no ſuch Obligation lies upon God, though he can keep the wickedſt Wretch on Earth from ever ſinning any more; yet he permits Wiſely for the greater advancement of his own Glory, and the Exerciſe of his Peoples Graces, and at the laſt he puniſhes Juſtly.
Secondly, His Kingdom is over all, in that he can bend in and reſtrain his Rebellious Subjects as he pleaſeth. Sometimes he doth it by cutting ſhort their Power of doing miſchief. He chains up thoſe Mad Men, and takes from them thoſe Swords, Arrows, and Fire-brands, which otherwiſe they might hurl abroad, both to their own and others hurt. Sometimes he raiſeth up an oppoſite Power againſt them that they cannot break through to the Commiſſion of their ſins: ſo the Jews would often have taken Chriſt and put him to Death, but they feared the People, whom his Miracles and Cures had obliged unto him. Sometimes Providence caſts in ſome ſeaſonable diverſion, and thus he over-ruled Joſeph's Brethren, reſtraining them from killing him by the Providential paſſing by of Merchants that way. And ſometimes by removing the Objects againſt which they intended to ſin. So Herod intended to put Peter to death, but that very night, God ſent his Angel to work his eſcape, and prevented that wickedneſs. Many other ways there may be of his Exerciſing his Sovereignty and Dominion over his moſt Rebellious Creatures, who though they are Slaves to their Luſts, yet God holds their Chain in his own hand, ſlacking it by his permiſſion, and ſometimes ſtraitning it by his Powerful reſtraints. And therefore we find in Scripture, that God hath a certain meaſure for Mens ſins, beyond which they ſhall not exceed. Zach. 5. There is mention made of an Ephah of Wickedneſs. And this ſignifies to us, that though wicked Men break the bounds of his Laws, yet they cannot break the bounds of his Providence. God hath ſet them their meaſure which they can neither fill without his Permiſſion, nor exceed, becauſe of his reſtraint.
Thirdly, God declares his Kingdom to be over all, by inflicting deſerved puniſhments on the moſt ſtubborn and rebellious Sinners: though they tranſgreſs his Laws, and provoke his Holineſs, yet they ſhall never out-brave his Juſtice; but he will certainly humble them, if not to Repentance, yet to Hell and Perdition, Luke 19.17. Thoſe mine Enemies that would not that I ſhould Reign over them, bring them hither, and ſlay them before me. And therefore we ſee how God hath erected Trophies and Monuments to the Praiſe of his dread Power and Servere Juſtice, out of the Ruins of the moſt Proud and Inſolent Sinners. Pharaoh who was both the great Type and Inſtrument of the Devil, how did God break that ſtubborn Wretch with Plague upon Plague, and one Miſery after another? For to this very purpoſe God ſet him up, that he might ſhew his Signs and Wonders upon him. And thus God deals with many others in this Life by ſome Signal and Remarkable Puniſhments, making them Examples to deter others from the like Crimes.
But thus he deals with all his Rebels in Hell, for even that is one, and a large part of his Kingdom: It is his Priſon wherein he hath ſhut up all his Malefactors whom his grim Serjeant, Death, hath Arreſted. It is the great Slaughter-houſe of Souls, and the Shop of Juſtice; Devils are there his Executioners, and Fire, and Rack and Torments the due Guerdon of thoſe impenitent Rebels, who ſhaking off his Yoke, and caſting of his Cords from them, are cruſh'd for ever under the inſupportable load of his Wrath, and bound in Chains of maſſy Darkneſs, reſerved for the Judgment of the Great Day.
Thus we ſee God's Ʋniverſal Kingdom conſiſts of Three great Provinces, Heaven, Earth, and Hell: In Heaven, only Grace and Mercy Reigns; on Earth, both Mercy and Juſtice, in the various diſpenſations of them towards the Sons of Men; in Hell, pure and unmixed Juſtice triumphs, in the Eternal Damnation of his Apoſtate Creatures: This is God's Ʋniverſal Kingdom. But,
Secondly, Beſides this, God hath a peculiar Kingdom, and that is his Kingdom of Grace, which though it be not ſo large and extenſive as the former, yet is it far more excellent, and the Royalty of it is God's ſingular Delight. Now this Kingdom of Grace is his Church, and may be conſidered Two ways.
Firſt, In its Growth and Progreſs.
Secondly, In its Perfection and Conſummation.
In the former reſpect, it is the Church Militant here upon Earth; and in the latter, it is the Church Triumphant in Heaven, for both make up but one Kingdom under divers reſpects.
Firſt, Let us a little conſider God's Kingdom here upon Earth, or the Church Militant; and that is Two-fold, Viſible and Inviſible.
The Viſible Kingdom of God upon Earth, are a company of People openly profeſſing the Fundamentals of Religion, and thoſe Truths neceſſary to Salvation, which God hath made known unto the World, and joyning together in the External Communion of Ordinances.
The Inviſible Kingdom, are a company of true Believers, who have Internal and Inviſible Communion with God by his Spirit and their Faith. The Viſible Church is of a much larger extent than the Inviſible; for it comprehends Hypocrites and Formaliſts, and all thoſe who have given up their Names to Chriſt, and liſted themſelves under his Banner, and make an outward profeſſion of the Truth, although by their Lives and Practices they contradict and deny what they own and profeſs with their Lips: Theſe belong to the Kingdom of God's Grace, as to the External Diſpenſation and Regiment of it, becauſe they profeſs obedience to his Laws, and live under the means of Grace, by which many of them through the efficacious concurrence of the Spirit of God, are tranſlated into the Inviſible Kingdom of his dear Son.
Now this Viſible Kingdom of God upon Earth, is but an imperfect State and Condition; for though all that are Members of it are ſelected and taken out of the World, yet there is a great deal of Mixture and Droſs, and many things that do offend. For,
Firſt, There is in it a mixture of Wicked Perſons with thoſe that are really Holy. Many are of this Kingdom only, becauſe their Conſciences are convinced of the Truth of the Chriſtian Religion, although their Lives are not ſubject to the Power of it; and theſe are taken out of the World only as they are brought into the Pale of the Church, and profeſs the Name of Chriſt and his Religion, as diſtinct from all other Religions in the World. And therefore we find the Church, or the Kingdom of Heaven, in Scripture, frequently compared to a Net caſt into the Sea, gathering every kind of Fiſh, both good and bad, Matth. 13.47. both ſorts are embraced in the Boſom of this Net, and no perfect Separation can be made, until it be drawn to ſhore, at the Day of Judgment; and then the Good will be gathered into Veſſels, and the Bad caſt away, as it is there expreſſed. Again, it is compared to a Floor, wherein is both Chaff and Wheat, Luk. 3.17. and theſe will be mix'd together until the laſt diſcriminating Day, and then ſhall the Wheat be gathered into the Garner, and the Chaff burnt up with unquenchable Fire. Again, it is compared to a Field, wherein there grows Tares as well as Corn, Matth. 13.24. which muſt grow together until the Harveſt, and then ſhall the Tares be bound in Bundles to be burnt, and the profitable Grain be gathered into the Barn. This hath ſtill been and will be the mix'd condition of God's Church on Earth, wherein, through Hypocriſie and groſs Diſſimilation, many that are Enemies to the Croſs of Chriſt, will yet go under that Cogniſance, and keep up a Form of Godlineſs, though they deny and hate the Power of it.
Secondly, There is even in the Inviſible Church here on Earth a great mixture too; thoſe who have a real and vital Union to Chriſt, and maintain a Spiritual Communion with him; yet even they have a ſad mixture of Evil with all their Good, of Sin with all their Grace and Holineſs; ſo that the Church is ſtill imperfect, not only from a mixture of Perſons, but from a mixture in Perſons: As we know but in part, ſo we love but in part; we fear, we obey God but in part. And with our Profeſſion of Faith we had need alſo to prefer that humble Petition, Mark 9.24. Lord, I believe, help thou mine unbelief.
Secondly, The Kingdom of God may be conſidered in its Perfection and Conſummation, and ſo it is Triumphant in Heaven. And this conſiſts of ſuch Glorious Angels as never Fell, and of ſuch Glorified Saints who are raiſed from their Fall, and reſtored to a far better Condition than what they loſt. This is the moſt Glorious part of God's Kingdom; here is his Throne eſpecially eſtabliſhed, and here it is that he diſplays himſelf in the ſplendor of his Majeſty; being ſurrounded by innumerable Hoſts of Holy Angels, and the Spirits of Juſt Men made perfect, who continually Worſhip before him, with a moſt proſtrate Veneration, and give Honour, and Glory, and Praiſe to him that ſits upon the Throne, and to the Lamb for ever and ever.
Now this Kingdom is altogether free from thoſe former Imperfections and Mixtures. There is no mixture of good and bad together, neither is there any mixture of bad in the good; but all are Holy, and all as compleatly Holy as Creatures can be; for into the New Jeruſalem ſhall no unclean thing ever enter. There are neither Temptations to try us, nor Sins to defile us, nor Sorrows to afflict us; but perfect Joy and perfect Purity: Where all Tears ſhall be wiped from our Eyes, and all Sin, the Cauſe of thoſe Tears, rooted out of our Hearts. And yet if Heaven it ſelf may be liable to any Defects, or capable of any Additions, there ſeems at preſent to be wanting in it theſe Two things.
Firſt, The Kingdom of Glory is not yet Full, nor ſhall it be till the whole Number of the Elect ſhall be called, and the whole Number of the Called, Glorified. Many as yet are conflicting here below, and fitting themſelves for their Eternal Reward; many yet lie ſleeping in their Cauſes unborn, whom God hath Foreknown and Predeſtinated unto Eternal Life, all of whom he will in his due time bring unto the Poſſeſſion of his Heavenly Kingdom, to compleat the Number of his Glorious Subjects. And therefore it is ſaid, concerning the Saints that are already in Heaven, that white Robes were given to every one of them, and it was ſaid unto them, that they ſhould reſt yet for a little ſeaſon, until their Fellow-Servants alſo and their Brethren, that ſhould be killed as they were, ſhould be fulfilled, Rev. 6.11.
Secondly, Thoſe Glorified Saints that are now in Heaven, though their Joys be perfect, yet their Perſons are not; but one part of them, their Bodies, continue ſtill under the arreſt of Death and the Power of the Grave; but yet they ſleep in Hope, and through that Myſtical Ʋnion, that there is between Jeſus Chriſt and every ſcattered Duſt of a Believer, they ſhall obtain a Glorious and Joyful Reſurrection; and then ſhall this Heavenly Kingdom be every way perfect; perfect in the full Number of its Subjects, and every Subject perfect in his entire and compleat Reward; his Soul made for ever Bleſſed in the Beatifical Viſion of God, and his Body made unconceivably Glorious by the redundancy of that Glory that fills his Soul, and both ſhall remain for ever with the Lord.
And thus you ſee what the Kingdom of God is, both univerſal and peculiar, the Kingdom of his Power, and the Kingdom of his Grace, and that as it is Militant here on Earth, both Viſible and Inviſible, and as it is Triumphant in Heaven.
The next thing in order is, to ſhew how this Kingdom of God is ſaid to come. This Word, come, implies that we pray for a Kingdom that is yet in its Progreſs, and hath not yet attained the higheſt pitch of that perfection which is expected and deſired; for that which is yet to come, is not as yet arrived to that State in which it is to be: And therefore we do not ſo properly pray that the Ʋniverſal Kingdom of God ſhould come; for his Dominion over the Creatures is actually the ſame, and ſhall be ſo for ever: But more eſpecially we pray that the peculiar Kingdom of God ſhould come, and that as to both parts of it, Militant and Triumphant. Now this peculiar Kingdom is ſaid to come in Three reſpects.
Firſt, In reſpect of the means of Grace and Salvation; for where theſe are rightly diſpenſed, (I mean the Holy Word and Sacraments,) there is the Kingdom of God begun and erected; and therefore we find it called the Word of the Kingdom, Matth. 13.19.