The Generation of Seekers, Treatise 2 · Chapter 4
CHAP. IV.
1. PETITION.
Hallowed be thy Name.
HAving ſpoken thus much to the Preface, I now come to enter upon the body of this ſweet platform of prayer: which I ſhall not otherwiſe divide than according to the generally received partition, into 6. Petitions, the three firſt, relating to God, the three latter to ourſelves. I have reſolved, by Gods aſſiſtance, to tye up my ſelf to a ſingle Sermon upon each Petition, and therefore ſhall crave your greater diligence in attention, as fearing that my thus confining my ſelf, will both occaſion a more ſuccinct handling of them, and will hinder mee from my accuſtomed manner of repeating what I deliver.
Before I enter upon the Petitions particularly, it will be neceſſary to give ſome general Rules and Propoſitions, for the better underſtanding of them, and of what I ſhall ſpeak to them.
Prop. 1. And let the firſt be this (which I have but juſt now hinted) The Petitions naturally divide themſelves (as I may ſay) into two Tables: the three firſt concern Gods glory, and the means conducing thereunto, (yet ſo as that our good is intwiſted with it); the 3. latter concern our good both here and hereafter. And from this order and connexion wee may take out theſe Leſſons; which I ſhall content my ſelf only to name here, as having occaſion to ſpeak to ſome of them (at leaſt), in handling the particular Petitions.
1. Gods glory and what immediately tends to it, is to have the chief place in our prayers.
2. So indulgent is the Majeſtie of heaven, that having ſought his glory hee allows us to ſeek our own good, Spiritual and temporal.
3. Yet our good, is to be ſought by us in conjunction with, and ſubſerviency to, Gods glory.
Prop: 2. Every Petition implies an acknowledgment of ſomething, (as you will hear in the particular handling more fully); for Iuſtance, Hallowed be the name, implies an acknowledgment both that God is worthy to be ſanctified, and that wee are unable to ſanctify him without his enabling grace. So, Forgive us our Treſpaſſes imports an acknowledgment of our ſins, &c.
Prop: 3. Every Petition includes, together with the good thing asked, the Means for the effecting or obtaining of it: and deprecates all hindrance to it, and (as all other prayers doe) puts an engagement on them that pray for it, to uſe their juſt and lawful endeavours for the effecting or obtaining of it: for Inſtance, Thy Kingdom come, deprecates the hindrances, viz. Sathan's Kingdom, includes the means viz. the free paſſage of the Goſpel &c. And engages every one that prayes for it to endeavour in his ſtation that the Kingdom of God may come, and that He alone may Reign: ſo that in each ſingle Petition (as wee ſhall ſee) there are many infolded and included.
Prop: 4. What wee begge for our ſelves according to the places and conditions wee are in, wee doe alſo beg for others according to their places and conditions (for each Petition relating to our ſelves is in the plural) and wee doe thereby engage our ſelves, as wee can, to help them to that thing.
Prop: 5. Under one particular or Species in any Petition expreſſed, the whole Genus or kind is included; as under Bread all neceſſary food, and again under neceſſary food, all other neceſſaries relating to this life; as health, rayment, habitation, preſervation from evils in our bodies, names, eſtates &c.
Prop: 6. This Pattern, is ſo perfect and comprehenſive, that there is nothing wee can or ought to beg, but it is reducible to ſome head in it, yea (as in the Commandments ſo here) the ſame thing in divers reſpects is reducible to ſeveral Petitions: as all that wee ask in the following, are reducible as means to the firſt.
Thus to beg faith may in ſeveral conſiderations relate to every of the Petitions as you may eaſily diſcern by the reſpect it hath to each: and hence will follow that wee cannot give a full and exact account of all the particulars included in the Petitions, only ſuch generall heads as may point out the particulars; ſo that, what David ſaith of Gods law wee may ſay of the Lords prayer, it is exceedingPſal. 119. 96. broad, and (as the Jews ſay) upon every tittle hangs a Mountain of ſenſe: Se… tentia brevis, ſenſus infinitus, 'tis compendious, yet copious; plain, and yet intricate, ſ…m…liar, yet ſublime; of few parts yet compleat, and comprehenſive of what ever wee may or ſhould ask in reference to Gods glory, to our owne temporal ſpiritual or eternal good. And indeed this brevity, ſuccinctneſs, and comprehenſiveneſs of it ſpeaks at once the infinite and divine wiſdom of Chriſt (for there's wiſdom to comprehend the Iliads in a nut-ſhell, to reduce the almoſt infinite concernments of God and man to ſo few heads, and comprize them in ſo few words) as alſo his ſingular condeſcenſion and reſpects to man's infirmities. As in the Law, God hath Epitomized duty, ſo here our Saviour hath Epitomized the things wee are to pray for; and both in condeſcenſion to, and compliance with, mans weakneſs and infirmity.
Having premiſed theſe few things in general, I ſhall now enter upon the Petitions in particular: the firſt whereof reſpects immediately that which ſhould be our laſt and higheſt end viz. the Glory of God. foreign: let thy name be hallowed or ſanctified: In handling which (as al the following) I ſhall explain the terms, if neceſſary; Then draw the Petition into a Doctrinall Propoſition (paſſing by all other Doctrines that lie coucht' in it): and after confirmation of the Truth, I ſhall apply it, chiefly aiming at, what I firſt propounded, viz. to inſtruct you in, and enable you for, the better managment of the duty of prayer: For this firſt Petition, ſome have fancied itSr. Rich-Baker on the Lord prayer. rather a complement and ſolemnity attending upon the name of God: as the Jews when they name any of their famous Anceſtours, they add ſome words of Benediction, as of Moſes, Zecharon Libaracha: i. e. his memory in bleſſedneſs (as wee ſay, of bleſſed memory) and ſpeaking of God they add Hakadoſh Baruch hu. i. e. that holy and bleſſed One, as it is the euſtome of ſome (and not to be blamed, if uſed in ſincerity) when ſpeaking of God they add, bleſſed or worſhipped, may hee bee: ſo here. But as the opinion is ſingular, ſo the verb here being in the ſame mood as in the following Petitions, ſpeaks this to be of the ſame nature with the following: I conclude it therefore to be a Petition, the ſenſe whereof wee ſhall better underſtand by explaining the Terms of it. 1. What is meant by the name of God? 2. What by ſanctifying?
Explicat. [Thy name] The name of God is put 1. for God himſelf, an uſuall Hebraiſm to put names for perſons, which the Greeks alſo imitate, Acts. 1. 15. The number of names were about 120: Rev. 3. 4. Thou haſt a few names &c. i. e. perſons: So the name of Chriſt is put for Chriſt himſelf Acts. 4. 12. Epheſ. 1. 21. Thus the Name of God is equivalent to God himſelf: Gen. 4. 26. Then began men to call upon the name of the Lord: and this is very frequent and obvious: 2. Name is put for that which notifies and diſtinguiſhes God from all others. So thoſe Attributes whereby God hath revealed himſelf, are frequently called his name. Se Exod. 3. 15. 15. 3. Iſa. 43. 6. Exod. 34. 5, 6. They that know thy name will put their truſt in thee, Pſam. 9. 10. i. e. Thy power, wiſdom, goodneſs &c. 3. It is alſo put for fame and celebrity, for the glory of praiſe that is publickly given to any one: ſo 'tis attributed to God, 1 Kings 8. 41. 42. they ſhall hear of thy great Name—Neh. 9. 10. ſo didſt thou get thee a name—as wee ſay, A mans name is up when hee is ſpoken of with general applauſe, 4. Name is put for, what ever God makes himſelf known by, as in the 3d. Commandment: Now the word and works of God are the things whereby hee diſcovers himſelf. Here the two firſt ſenſes are moſt proper, q. d. Be thou magnified and glorified in thy Eſſence and Attributes.
[Hallowed or ſanctified] To open that word, take the following Concluſions.
1. Man is ſaid to ſanctify himſelf, or others: thus God commands the Iſraelites to ſanctifie to him their firſt born: Exod. 13. 2. and the Prieſts to ſanctify themſelves, Exod. 19. 22. In this ſenſe, to ſanctify is to dedicate and ſet a part to God a thing or perſon, or to prepare for any ſpeciall ſervice.
2. God is ſaid to ſanctify Man which is, either to chooſe him to ſome peculiar office, as Aaron and his Sons, Exod. 29. 44. Or elſe to infuſe habits of graces, and make him holy by reall communications of the graces of his Spirit: of which 1 Theſſ. 5. 23. and many other Scriptures.
3. God is ſaid to ſanctify himſelf. Numb. 20. 13. when hee vindicates himſelf from any diſhonour or wicked reflexions of mens ſins. So Ezek. 36. 23. I will ſanctify my great name which was profaned among the Heathen, which ye have profaned in the midſt of them: i. e. I will wipe off the reproach which your miſcarriages have brought upon my Name amongſt the Heathen. Thus God ſanctified himſelf upon Aarons Sons, Levit. 10. 3. See alſo, Iſa. 5. 16. But amongſt his own people, God is ſaid to ſanctify himſelf when hee reſtores to them the purity of his worſhip Ezek. 20. 41. or delivers them from any grievous affliction, Ezek. 28. 25. and 39. 27. In a word when God by any ſignall providence declares what hee is; or writes any of his attributes ſo legibly upon his Providences that men may plainly read it, hee doth herein ſanctifie himſelf.
4. Laſtly, Man is ſaid to ſanctify God: Iſa. 8. 13. Sanctify the Lord of hoſts himſelf—that is, not to make, but to declare God holy and glorious: to acknowledge him to be what hee is, and to aſcribe to him what ever ſpeaks his tranſcendent excellency. In a word, to refer our whole life and all our actions and endeavours, to his glory, according to that. 1 Cor. 10. 31.
Now the two laſt ſenſes are proper to this Petition. Let thy name be ſanctified both by thy ſelf and by us thy Creatures; doe thou reveal thy glory, and enable us to acknowledg and celebrate it.
And, by the way, it is well obſervedSr. Rich. Baker. how generally theſe Petitions run that relate to God. It is ſaid Hallowed be thy name, Not [by us] leſt wee make the Muſick of too few voices: Thy Kingdom come, not [to us], leſt wee aſſign God too ſmall a Territory: Thy will be done, Not [by us] leſt wee ſtint God to too few Servants. But wee ſay, Hallowed be thy name, and ſtop there that no mouth may be ſtopt from glorifying God. Thy Kingdom come but not [whither], becauſe wee ſhould deſire its coming into all places. Thy will be done, Not [by whom] becauſe it ſhould be done by all: The ſenſe then of this Petition may be given in theſe Scriptures, Pſam. 80. 12. Thou that dwelleſt between the Cherubins ſhine forth—and Pſal. 21. 13. Be thou exalted, Lord, in thine owne ſtrength—And Pſal. 57. 5, 11. Be thou exalted O God above heavens, let thy glory be above all the earth. Theſe may expreſs it as it relates to Gods ſanctifying himſelf: And then as it relates to our ſanctifying of him: Pſ. 67. 3, 5. Let the people praiſe thee, O God, yea let all the people praiſe thee, may be a good expoſition or Paraphraſe upon it. So Pſal. 13. 18. &c. The more particular explication I reſerve to the Application. The Point is this,
Doctr. 6 The gloryfying or ſanctifying of Gods name ſhould be our chief Petition in our addreſſes to God by prayer. This needs no great proof: that one Scripture ſpeaks fully to it 1 Cor. 10. 31. Whether yee eat or drink—doe all to the glory of God. If every thing, if our naturall and civil, much more our religious actions: and if the glory of God muſt be the higheſt end of our prayers, it clearly followes that it muſt be firſt and chief in our Petitions, as well as in our intentions: I ſhall for further clearing the thing, and preventing miſtakes, briefly anſwer a 3. ſold Query, and then apply it.
Queſt. 1. Is it neceſſary that wee ſhould alwayes keep this order in our Petitions? muſt wee alwayes pray in the firſt place, that Gods name may be ſanctifyed?
Anſ. 1. The glory of God ſhould alwayes fit higheſt in our hearts: and all our deſires and Petitions ſhould be ſubordinate to this as their end, and (as far as wee can diſcern) directed to it: ſo that all wee ask ſhould be, implicitly and intentionally, Petitions that Gods name may be ſanctified, ſince in what ever wee ask wee ſhould chiefly intend this; and our deſires ſhould be ever bounded with this as the condition: if wee ask outwards, health, riches, deliverance &c. or if ſpirituals, grace or comfort, ſtill wee muſt have an ey to this mark: and the nearer any thing comes to this mark, the more intenſe may our deſires be, and the move earneſt our Petitions about it. So that though I doe not conceive it alwayes neceſſary to pray or begin our prayers in theſe or the like words, yet that wee are hereby taught both what to pray for with the greateſt intenſneſs, viz. things that have a more immediate and infallible tendency to Gods glory; as alſo with what intention to pray for all wee pray for, viz. that wee or others may be in a better capacity to glorify God: That Text Matth. 6. 33. Seek firſt—&c. doth not mainly intend order of time, but of dignity: firſt i. e. mainly, principally with the greateſt earneſtneſs, ſeriouſneſs, induſtry. So that the Order of this Petition, doth not ſo much teach us in what order to begin as to what end wee ſhould order and direct our prayers.
2. Yet in reaſon, that which ſhould be higheſt in our intentions ſhould ordinarily be firſt in our Petitions. I ſay not, that it is abſolutely neceſſary that ſo it ſhould be, but ſurely in Reaſon that which concerns Gods glory and our ſpiritual good ſhould have the precedency in an ordinary courſe. That wee give God his glory, before wee ask him to give us what makes for our good, is very reaſonable. Though (as wee ſometimes diſpatch ſmaller buiſneſſes that mee may be more fit and free for the main, ſo) it may not be amiſs ſometimes to diſpatch ſome Petitions for outwards which may be urgent and preſſing upon us, that they may not hinder in our more ſpiritual, and more important concernment. But this I make not a rule for our ordinary practiſe, but only an expedient in ſome urgent and extraordinary Caſes.
Queſt. 2. But what neceſſity at all of ſuch a Petition, ſince God will ſee to that himſelf, ſince hee will infallibly earry on that as his grand deſign, nor can our prayers contribute any thing to it?
Anſw. 1. Were it but to teſtify our deſire, it were ſomething: ſince that is our great end, 1 Cor. 10. 31. Our prayers ſhould expreſs the workings of our hearts towards it: nor doth the certainty of Gods effecting any thing ſuperſede our prayers or endeavours about it: nay rather if the thing be any way our concernments and within the compaſs of a promiſe, certainty of the event ſhould edge our prayers, (indeed wee can pray for nothing abſolutely, except wee know God will, or hath promiſed to effect it). The decrees of God bring-forth upon the knees of prayer: when God had bound himſelfEzek. 36. 37. by promiſe for the Jews reſtauration, hee will yet be enquired of, that hee may doe it: it's no ſmall evidence of the Truch of grace when our prayers Eccho back Gods promiſes, and when the breathings of our hearts are after the accompliſhment of God's grand deſign in the world.
2. But beſides; 'tis our concernment▪ for the ſenſe of the Petition (as hath bin hinted) is this; Lord, ſanctify thy name and enable us to ſanctify it: That God ſhall be gloryfied is certain; but, that wee may be amongſt that number that give him the glory due to his name, ſhould be the earneſt and moſt importunate deſire of our ſouls. Eſpecially ſince,
Thirdly, Upon the ſanctifying of Gods name by us, depends our happineſs, and indeed to hallow or ſanctify the name of God in glory is our very happineſs. What is our hope, or what ſhould be our deſire but to be admitted to joyne with the heavenly Quire in ſinging glory, honour, and praiſe to God for ever and ever? This is their both work and wages; and this is the import of the Petition: q. d. Lord, enable us ſo to ſanctify thy name on earth, that wee may both glorify thee and bee glorified with thee in heaven; And who will ſay, This is a needleſs or frivolous Petition?
Queſt. 3. Why is this firſt in order? (though wee have partly hinted already) yet take this ccount.
1. This is the higheſt end of our Creation and ſhould be of all our actions (as hath bin ſhewd once and again). Now, the chief end ſhould be firſt in the intention: this is as the Sea out of which all our Petitions ſhould iſſue, and into which they ſhould empty themſelves.
2. This chiefly intended, is as the firſtfruits that make the lump holy, as the altar that ſanctifies the gift: when wee have propoſed this as our end, and praefixt it to our players, what ever elſe wee ask (keeping our eye …xt on this) is wel-pleaſing to God: yea though wee ſhould miſtake in the particular, God will excuſe it: If wee ask according to1 John. 5. 14. his will hee heareth us; now if wee ſincerely intend his glory in our asking, wee cannot but in the generall ask according to his will, though hee may ſee good to withold the particular thing wee pray for. David deſignes to build God a houſe (herein propoſing1 Kings …. 18. 2 Sam. 7. 11. to himſelf the glory of God.) God approves and rewards this deſign, though hee will not permit David himſelf to effect his deſign. So that when this is ſincerely propoſed, it facilitates and opens the way for the attainment of other bleſſings: all that wee ask after, and in ſubordination to this, ſhall either be given or denyed, in mercy. 'Tis a grand failure in prayer, when wee ask toJam. 4. 3▪ waſte upon our luſts, and 'tis a ſingular excellency, when a ſoul can reflect upon his prayer, and ſay, hee hath askt nothing but what hee conceives might tend to the glory of God, and might enable him for that end, otherwiſe hee would not have askt it.
3. And it is fit wee ſhould prefer God and his grand concernment to our owne. Are not wee his Creatures, his Servants, his Children? Should not the Servant gird himſelf and ſerve his Maſter before himſelf, Luk. 17. 8? Should a ſervant that is wholly maintained by another ſeek himſelf in the firſt place? God made us for himſelf Prov. 16. 4. Rom. 11. ult. and therefore wee ſhould make him our principall end: That wee firſt or chiefly pray for Gods glory and the means of it, is a duty that reſults from our Relation to God; That wee may afterward ask for our ſelves is a mercy, flowing from Gods condeſcenſion and compaſſion towards us: ſo that wee ſee, There is all the reaſon in the world why Gods glory ſhould be chief in our intention, when wee pray, if not alwayes firſt in our expreſſion.
Uſe. Now the Uſe (omitting all other) is this. Labour wee do direct our prayers according to the pattern of this Petition; make this ordinarily the firſt in asking, and alwayes the end of what wee aske. This ſhould be the primum mobile, the ſpring of all our motions in prayer, This is the Term from, and to which all our prayers ſhould tend. To moove and perſwade to this; Conſider;
Mot. 1. Wee cannot lightly ask amiſs as to particular, if wee ma… this our end in general. The ſame Spirit that directs us to this as our end, will direct us in asking ſuitable means to it: The arrow that is rightly fixt upon the mark, will lightly hit it. God will ſhew us his way, w…en wee make himſelf our end: the Spirit will regulate our Petitions, when it hath rectified our ends.
2. Nor ſhall wee miſs of what wee ask ſo far as it makes for our end: having made Gods glory our chief deſign, and put all other things in ſubordination to it, wee may ſay with Luther, fiat voluntas mea—mea, quia tua, Domine: let my will be done, mine Lord becauſe thine. Your Petitions when thus directed are ſuch as God can no more deny than hee can deny himſelf; for hereby Gods Intereſt is greater then yours, in what ever you pray for; I mean, ſo far as the thing askt hath a reall tendency to his glory: Oh this frame would make us Iſraels indeed, Princes and prevailers with God. Whereas on the contrary, prayers that want a good aime, want a good iſſue, They areJam. 4. … 3. either not granted, or, if granted, not in mercy.
3. 'Tis worſe then Heatheniſh Idolatry to propoſe any other as our higheſt end: 'tis reall Idolatry, Jam. 4. 3. Yee ask amiſs that you may conſume it upon your luſts, and then Verſe 4. it follows, Yee Adulterers and Adultereſſes, i. e. in Scripture-phraſe, yee Idolaters. And its worſe then Heatheniſh: they (at leaſt the wiſer ſort) direct their prayers, immediatly to ſtocks and ſtones, but ultimately to the true God. Wee direct our prayers immediatly to the true God, but for things which wee intend to beſtow upon worſe then ſtocks and ſtones, even our luſts and corruptions: remember what was ſaid in ſpeaking to the preface, that God muſt be both our Object and our End, in worſhip: wee muſt both ſerve God as our Object and ſeek him as our End: and indeed when wee doe not ſo ſeek him, and his glory, wee doe not ſerve him but ſeek to ſerve our ſelves of him. Perverting the ends of duty, turns an otherwiſe commendable and commanded duty, into a puniſhable ſin: 2 Kings 10. 30. God bids or approves of Jehu's deſtroying the houſe of Ahab: yet, Hoſea. 1. 4. hee will avenge the blood of Jezaell upon the houſe of Jehu: the Reaſon may be, becauſe though hee did it at Gods command, yet hee miſt it in the end: ſo it may be in the caſe of prayer: Let this ſuffice by way of motive: Now for Direction that wee may proſecute this as our end, and that wee may imitate our pattern in this particular (and I ſhall give the ſame in each Petition,). Take theſe Two▪
Direct. 1. Labour well to underſtand what is implyed in this Petition, what particulars are coucht' under this generall, That ſo you may enlarge upon it, and frame your prayers according to it, that the matter of your Petition may correſpond to your pattern.
Now that I may more particularly ſhew you what is implyed and included in this Petition (which was purpoſely reſerved to this place.) remember what I layed down in the preliminary propoſitions, viz. that, Every Petition did imply ſomething by way of Acknowledgment, aſwell as include ſomething by way of Petition.
1. Then in this Petition, is implyed a three fold Acknowledgment, which you may amplify in your imitation of it.
1. That God is in himſelf infinitly glorious; that is, There are thoſe eſſential excellencies and perfections in God, which …ender him admirable and adorable by all his creatures: and that thoſe diſcoveries which hee hath made of himſelf in his word and works ſet him above all our bleſſing and praiſe. Now this you may amplify in the language of Moſes (for I ſhall all along hint Scripture-phraſe for your help and advantage.) Exod. 15. 11. glorious in holineſs, fearfull in praiſes, doing wonders, or in the language of God himſelf. Exod. 34. 6, 7. The Lord, The Lord God, merciful, and gracious—or of David. 1 Chron. 29. 11, 12. Thine O Lord is the greatneſs, and the power, and the glory, and the victory—or of Jehoſhaphat: 2 Chron. 20. 6. Art not thou God in Heaven? and ruleſt thou not over all the Kingdoms of the Heathen?—Nor only in generall, but occaſionally you may particularize in Gods imcomprehenſibleneſs in the words of Zophar Job 11. 7, 8. or Paul, 1 Tim. 6. 16. his Immenſity. Pſam. 47. 2. and 95. 3. Iſa. 40. 15. 22. his power and faith-fulneſs Pſam. 89. 8. his immutability Mal. 3. 6. Jam. 1. 17. his mercy Exod. 34. 6, 7▪ his eternity Pſam. 90. 2. his purity. Hab. 1. 13. Pſam. 5. 4. Thus you may acknowledge the excellency of his works and providences. Neh. 9. 6. Pſam. 19. 1.—4. and 8. 1. and 104. 24. and 145. 10. Thus may you upon occaſion ſingle out one or more of his Attributes, or works; for the reflexion of theſe upon God, is the glory that wee doe owe and can only render to God.
2. That as God is glorious in himſelf, ſo it is our duty, and the duty of all his creatures, eſpecially Saints and Angels, ſo to acknowledge him, that, as wee are his Creatures, much more as his ſervants and children, wee ought to reflect upon him the glory of his attributes and works. This may be done in the Pſalmiſts language, Pſal. Pſal. 65. 1.89. 7. greatly to be feared in the aſſembly of the Saints, and to be had in reverence of all them that are about him. And here again, wee may enlarge into the particular obligations that are upon us to give glory to him. As our Creation, Pſam. 139. 14-17. I will praiſe thee▪ for I am fearfully and wonderfully made. Our Birth and the proviſion. God made for us in our infancy, Pſam. 22. 9, 10. and 71. 6. our protection, preſervation, deliverance, Pſam. 116. 8. &c. And here you ſee what an ample field you have to expatiate in: here you may take occaſion to reckon up the moſt ſingular and ſignal experiences you have had of Gods goodneſs, as ſo many obligations upon you to give God his glory.
3. In this Petition is implyed an acknowledgment of your own and others inability for this high imployment: this (as you have heard) is part of the ſenſe of this Petition, to beg of God grace and ability wherewith to glorify him. So that it is an implicit acknowledgment of our own inſufficiency: This may be done in Pauls language, 2 Cor. 3. 5. Not ſufficient of our ſelves to think any thing as of our ſelves: or in that of the Levites. Neh. 9. 5. or of David Pſam. 106. 2. Who can …ter his mighty acts, or ſhew forth all his praiſe? Here you may take occaſion to amplify upon your owne ignorance and narrow apprehenſions of God, in Zophar's words. Job 11. 6, 7. or Agur's Prov. 30. 2, 3. or in thoſe words Job 26. ult. So likewiſe you may acknowledge the backwardneſs of your hearts, the coldneſs, and ſtraitneſs of your affections, implyed in that Petition of David Pſal. 51. 15. Thus may you occaſionally enlarge on theſe things.
2. As there is ſomething acknowledged, ſo there is ſomething begged, I mean particular things under this generall. I ſhall reduce what is included by way of Petition, to theſe two general heads.
1. Wee are, according to this Petition, to pray that God will glorify himſelf, that hee will doe that which moſt tends to his owne glory: which wee may doe in the words of the Pſalmiſt Pſam. 57. 5, 11. and As our Savior, Joh. 12. 28. Father glorify thy Name.115. 1. and in order to this end that hee will both remove what ever darkens his glory, and bring about the things that moſt tend to the advancement of it. Since as you heard in the Propoſitions premiſed, each Petition implies a deprecation of the hindrances, and prayer for what tends to the furtherance of the thing prayed for: Now it would be infinite here to ſumme up all the particular hindrances of, or means to advance the glory of God: I ſhall only hint a few generals.
1. Then, as to the impediments of Gods glory, there are three more generall, whereby the honour of God is darkned and Ecclipſed in the world, which (in complyance with this Petition) wee muſt pray againſt.
1. That Idolatry and falſe Worſhip which raignes in a great part of the world: this is a black cloud that darkens the name of God; hereby the glory due to God is given to others, and his praiſe to graven Images, Divels, and thoſe that are no Gods. The hoſt of heaven, Angels, men, bruits, ſtocks and ſtones &c. rob God of his glory: Oh, how ſhould wee wreſtle with God that theſe Dagon's may fall before his Ark? Turn that of the Pſalmiſt, Pſal. 97. 6, 7. into prayer, Let the heavens declare thy righteouſneſs, O Lord, and all the people ſee thy glory. Confounded be all they that ſerve graven Images that boaſt themſelves of Idols—Plead the many promiſes for the converſion Idolatrous nations that they may ſay with Ephraim Hoſ. 14. 8. What have I to doe any more with Idols? that their Idols of Silver, and Idols of Gold which they made each one for himſelf to worſhip may be caſt to the moles and to the bats, Iſa. 2. 20. That hee will turn to the people a pure language, that they may all call upon the name of the Lord to ſerve him with one conſent, Zeph. 3. 9. So that there may be one Lord and his name one Zech. 14. 9. And that from the riſing of the Sun even unto the goeing down of the ſame his Mal. 1. 11.name may be great among the Gentiles, and in every place incenſe may be offered to his name, and a pure offering, and his name may be great among the Heathen.
2. The Blaſphemy of Gods name, occaſioned by the wicked's miſtakes and miſinterpretations of his providences: It pleaſes the Lord often to obſcure his way Pſam. 77. 19. And his providences ſeem for a time to ſavour the wicked Pſal. 73. 3, 4, 5. Job: 21. 8-14. Hence they gather ſad concluſions, diſhourable to God, diſcourageing to the Godly, though at laſt deſtructive to themſelves: and hereby Gods glory is for the preſent much eclipſed, when God ſeemes to ſavour the wicked, and to frown upon his own people, when they that work wickedneſs Mal. 3. 15.are delivered, men will call the proud happy. Now though nothing is ſurer then that God will vindicate his honour, and wipe off the reproach that is caſt upon him; yet our part is to mind God of it, in the Pſalmiſts words. Pſam. 74. 18, 22, 23. Remember this, that the enemy hath reproached, O Lord, and that the fooliſh people have blaſphemed thy name. Ariſe, O God, plead thine owne cauſe, remember how the fooliſh man reproacheth thee daily: forget not the voice of thine enemies—Wee are to pray that God will fill their faces with ſhame &c. Pſal. 83. 16, 18. that hee will ſanctify himſelf upon them. That hee will haſten the time when judgment ſhall return unto righteouſneſs, and the upright in heart may Pſal. 94. 15follow after it. And ſo order it in his providences, that men may be forced to ſay, Verily there is a reward for the righteous, verily hee is a God that judgeth in the earth Pſalm 58. ult.
3. The profaneneſs, atheiſm, impiety, and all manner of iniquity that reigns amongſt thoſe that profeſſe and call upon his name. How doe the vile miſcarriages of thoſe that profeſs themſelves worſhippers of the true God obſcure his glory, and make his name to ſtink amongſt Pagans and Idolaters? This therefore wee ſhould with all earneſtneſs beſeech the Majeſty of heaven, that all that name his Name may depart from 2 Tim. 2. 19.iniquity: That the wickedneſs of the wicked may (in this ſenſe) come to an end; That there may be no root amongſt us that beareth gall and wormwood Deut. 29. 18. That no root of bitterneſs ſpringing up trouble us, and many be defiled Hebr. 12. 15. That no profeſſing Chriſtian may be a profeſſed Atheiſt, a practicall blaſphemer of that holy name whereby hee is called. Thus for the impediments to be deprecated.
2. As to the means whereby God may glorify himſelf and which wee are to pray for in order thereunto, they are infinite: nor ſhall I trouble you with particulars: a few Inſtances may ſerve. Pray wee then that God will diſcover himſelf, that hee will ſhine forth and diſplay his glorious attributes to the world, Pſal. 80. 1, 2. and 94. 1, 2. That hee will make himſelf known Pſal. 67. 2, 3. That men may know that hee whoſe name alone is Jehovah is the moſt High over all the earth: for if his Name were known aright, it would be glorified. Again: That hee will take to himſelf his great power and Rev. 11. 17Reign; That hee ſo rule all the affairs of the world, as that each wheel may move in a direct tendency to his glory. Again that the Goſpel may be propagated, Infidels, Heathens, Turks, Pagans, and Idolaters Converted: That hee will confound the wicked, and make bare his arme in the ſignall and ſeaſonable deliverances of his Church and people. In a word, that all the tranſactions of God in the world may be ordered to the moſt advantagious way of glorifying his great Name. This is the firſt generall included in this Petition.
2. Wee are alſo according to this Petition to pray that wee and others may be enabled to glorify him, that he will frame our hearts to praiſe him, and fill our mouths with his glory; That all the creatures may be as a well-turned Inſtrument harmoniouſly ſounding forth the glory of their Creatour. In this ſenſe may wee uſe that (ſo often quoted) Scripture, Pſal. 67. 3, 5. and 51. 15. And here alſo wee may amplify in deprecating hindrances and a begging bilities. To touch on each,
1. Pray we (in complyance with this Petition) that God will remove from us and others whatſoever hinders us from paying him that tribute of glory due unto his name: for inſtance, that ignorance and blindueſſe that Reigns in the world: for▪ though it is poſſible that ſome who know God Rom. 1. 21may not glorify him as God, yet it is impoſſible that they that know him not, ſhould ſo glorify him: therefore wee may take up on the behalf of our ſelves and others, that excellent prayer of Paul for his Epheſians. Epheſ. 1. 17, 18, 19. So likewiſe wee may begge deliverance from Atheiſm, Idolatry, Errour, falſhood, from looſeneſs, careleſneſs, and unſuitable walking; from wretched profaneneſs, damnable hypocriſy, ſelf-ſeeking, aff…ct…tion of applauſe, and vain glory, all which ſtand in a direct oppoſition to Gods glory: pray that God will pull downe that great Idoll ſelf, which like Bel in the Apocryphall ſtory devoures all, and robs God of his glory: that hee will lay▪ us and others low in our owne eys, that hee will put us in mind wee are not our owne,1 Cor. 6. 20. and therefore ſhou'd glorify him in our bodies and Spirits.
2. And (as to Helps) pray wee that God will work in us thoſe abilities, give us thoſe graces, beſtow on us thoſe bleſſings, and afford us thoſe opportunities, whereby, with, and for which, wee may moſt ſanctify him. It would be infinite to particularize: indeed to reckon up the means relating to this part of the Petition, would be to run through the whole duty of man, and all the other Petitions are but means ſubordinate to this: yet to inſtance in ſome things, eſpecially conducing hereunto.
1. Pray for the ſanctifying work of Gods Spirit upon your hearts. 'Tis impoſſible you ſhould ſanctify Gods name aright, till hee ſanctify your nature: man indeed was a well tuned inſtrument, fitted to celebrate the glory of his Creatour, but the Fall him quite out of order, and no hand but his that made, can mend it. Put in ſuit that promiſe for your ſelves and others, Iſa. 43. 21. that God will form you for himſelf, that you may (how forth his praiſe: and as Luk. 1. 74, 75. wee may ſerve him without feare, in holineſs and righteouſneſs before him all the dayes of our life. That hee will tune your hearts, and open your lips that &c. That hee would work in you all thoſe graces of knowledg▪ love, ſaith, fear, delight, zeal, &c. which may be as ſo many ſtrings ſounding forth his glory: ſo that your hearts may be as David inditing Pſal. 45. 1.good matter, that you may make things touching the King even the Lord of hoſts: and that they may be in ſuch a frame as to be apt to take all occaſions to glorify him, … wee ſee David's was from the contemplation of his works and providences, Pſal. 8. 1. and 57. 7. and 104. Tot: and 108. 1. O God, my heart is fixed &c.
2. And that God will make us and others fruitfull and aboundant in every good work▪ ſince, as it is in John 15. 8. herein is our heavenly Father glorified if wee bring forth much fruit. 'Tis not the great talker but the holy and circumſpect walker that brings glory to God: beſpeak God therefore that you and others to whom the grace of God hath appeared may be effectually taught to deny all ungodlineſs and worldly luſts—Tit. 2. 11, 12. That you may be ſtedfaſt unmoovable alwayes abounding in the work of the Lord. 1 Cor. 15. ult: pray that your light may ſo ſhine—Matth. 5. 18. That you may be holy in all converſation and godlineſs, 2 Pet. 3. 11.
3. A third advantage of glorifying God will be, if wee pray that God will ſo diſpoſe of us and all our concernments, that we may be in the fitteſt capacity to glorify him. That as he hath made us for that end, he will ſo diſpoſe of us that we may be alwayes inſtrumentall for it: That all his providences may both adminiſter matter and excite our hearts to praiſe him: to this purpoſe you may borrow the words of Agur, Prov. 30. 8, 9. Give mee neither poverty nor riches &c.—left I ſhould be full and deny thee, and ſay, Who is the Lord.—Or left I ſhould be poor and ſteal and take thy name in vain. q. d. Lord I find my heart in either extream apt to diſhonour thee, I therefore beg a mean condition as moſt fitting me for my main end, which is thy Glory. This ſhould be the import of our prayer▪
4. That our lips may be opened, our tongues toucht with a coal from Gods Altar, that wee may be enabled to ſpeak of God with that reverence where-with it becomes us, and to give him the calves of our lips the ſacritice of praiſe … borrow to this purpoſe the words of David Pſalm 51. 15. Lord, open thou my lips, that my mouth may ſhew forth thy praiſe. Pray with him Pſalm 71. 8. Let my mouth be filled with thy praiſe, and with thy honour all the day: that the word may be fitted to your lips, Prov. 22. 18. Pſalm 126. 2.
5. In a word that when ſoever Gods glory comes in competition with any ſelfadvantage; with any pleaſure, profit, o… worldly accommodation, you may be enabled to preferre that to all your owne concernment, in the words of David, Pſal. 115. 1. That as the 24. Elders Rev. 4 10, 11. you may take the Crowns from your heads and lay them at the feet of God: and aſcribe all to him, nothing to your ſelves. Thus for the matter of your Petitions in conformity to this.
Direct. 2. But it is not enough that the matter of your Petitions be according to your pattern, but you are alſo to endeavour that the frame of your hearts be ſuited to the matter of your Petition. It is eaſy to amplify in words upon this or any other of the Petitions, but not ſo eaſy to get a right frame of ſpirit. Therefore,
1. Labour after a frame of ſpirit exceedingly enlarged in apprehenſions of the infinite excellencies, and eſſentiall glory of God, elſe you doe but mock God: Endeavour that your hearts may be hot within you, Pſal. 39. 3. may boyle up good matter Pſal. 45. 1. Then are our prayers right when our apprehenſions are much wider then our expreſſions: when it is with us in this caſe as it was with Elihu, Job 32. 18. When wee are full of matter, and the ſpirit within us conſtraineth us: when our belly is as wine which hath no vent, and ready to burſt like new bottles.
2. Get a heart very ſenſible and tender of Gods diſhonour: ſuch a frame as that of David Pſal. 42. 10. As with a ſword in my bones they reproach mee while they ſay, Where is now thy God? When as Pſal. 69. 9. The zeal of Gods houſe (and name) eates us up, and the reproaches of thoſe that reproach God fall upon us: when the darkning of Gods glory goes nearer our hearts, than any loſs or croſs in our owne greateſt concernments. This Petition put up with ſuch a frame is exceeding acceptable and well-pleaſing to the Almighty: Oh, when a ſoul can be more ſenſible of Gods diſhonour, and more vehemently begg the vindication of his Name, and wiping off the dirt that is caſt upon it, then any thing relating to its ſelf, 'tis pleaſant Muſick in Gods care.
3. Pray this Petition with a heart full of holy zeal, and reſolution to doe what you can for the advancement of Gods glory: Prayers are obligations to endeavours: hee that prayes: Hallowed be thy Name, and lives a life diſhnorable to God, and his Religion, is the verieſt Hypocrite in the world: 'tis but a complementing, nay worſe, 'tis but a mocking God: Thoſe deſires are but feigned, and thoſe prayers counterfeit which are not ſeconded with anſwerable endeavours. 'Tis a cheap thing to ſay, Hallowed be thy Name, but when wee ſay and ſtand to it; when wee reſolve to live up to this Petition, and lay downe all in proſecution of what wee pray for in it; this is highly commendable, and a reſolution neceſſary, and becoming thoſe that pray thus. I would therefore ſay to ſuch profane ones as live to Gods diſhonour, as Pſam. 50. 17. What haſt thou to doe to take the Name of God into thy mouth? Either forbear to pray this prayer with your lips, or reſolve to proſecute it in your lives. The carnall perſecuting Jews who hated and eaſt out their Brethren for the Name of Chriſt, could ſay, Let the Eſa. 66. 5.Lord be gloryfied: but, Were they any thing better for ſaying ſo? no, God will appear to his people's joy, and they ſhall be aſhamed. Oh, remember as often as you take up this Petition into your mouths, you take upon you to proſecute the Ends of it in your lives, and as often as you act any thing derogating from Gods glory, you contradict your prayers in your practiſes: Therefore pray this Petition, but pray it with a ſuitable frame and reſolution, and proſecute it with anſwerable endeavours. So much ſhall ſuffice to be ſpoken to the firſt Petition. I proceed to the ſecond Petition.