with the Prophet, "Let Thy way be known upon earth, and Ps. 67. 2. Thy saving health among all nations."

20.

Secondly, not to know it only, but cheerfully to go forward in the profession of God's truth, and in the worship of His name: "Thou hast multiplied the people, but not increased Isa. 9. 3. their joy." But we are to pray that as all nations know His name, so that they may so carry and profess it as that the heathen may not have occasion to say scoffingly, Populus Dei Ezek. 36. est iste. We must desire of God that all that profess His name may so carry themselves, that for their sakes "the Rom. 2. 24. name of God may not be evil spoken of among the Gentiles," but contrariwise that they may "shine as lights in the world Phil. 2.15. among a froward and crooked generation;" that they may "by their good works" stir up all men to "glorify our heavenly Mat. 5. 16. Father," and "by their good conversation, without the word, 1 Pet. 3. 1. win those that obey not the word."

We are to desire that such as have not yet cared to perform this duty may now begin, that such as have begun to sanctify God's name may go forwards, and that such as are fallen away from God and pollute that holy name, which sometimes they did highly esteem, may resipiscere, that being renewed by repentance they may recover themselves out of relapses, that they may be of the society of Angels that cry continually, "Holy, Holy, Holy."

Isa. 6. 3.

Rev. 4. 8.

We must be careful not for ourselves only but for those over whom we have power, that they may sanctify God's name and account it holy; that the heathen may not take occasion to pollute the holy name of the Lord, saying, Are these the people of the Lord? but that while they behold our good conversation they may have occasion to say, "Verily 1 Cor. 14. God is in you."

25.

Thirdly, Tuum Nomen, "Thy Name." Men are given generally to give a kind of honour to God, but in the mean time they will have themselves honoured; but here they are taught otherwise. It is our duty to ascribe all glory to God: Non nobis, sed nomini Tuo da gloriam, "Not unto us, O Lord, not Ps. 115. 1. unto us, but to Thy name give the glory." So that all men are no less desirous of their own honour and glory, than the builders that built Babel that said, "Let us get us a name." But such as are thus affected, and carried with the love of

Gen, 11. 4.

Joh. 5. 44.

SERM. themselves, are not fit to sanctify the name of God; as our IX. Saviour speaks, "How can ye believe, seeing ye receive glory one of another, and seek not the glory which is of God."

As we may not usurp God's honour for ourselves, so we may not deify princes; for we see how ill that voice was taken, Acts 12. 22. Vox Dei et non hominis, "The voice of God and not of man.” Neither may we give divine honour to the Apostles and Prophets of God. The heathen people said of Paul and Barnabas, "Gods are come down to us in the shape of men,” and they would have sacrificed unto them; but the Apostles Acts 14. 11, not willing to admit this sacrilege "rent their clothes and cried, We are men subject to the same passions that you yourselves be." For we are desirous to give honour, if not to ourselves, yet to others; but here Christ tells us that no other name is to be sanctified but the name of God, whereof we should be so careful that we ought to pray that God's name may be sanctified by others if not by ourselves; though we in our own persons cannot hallow it, yet sanctificetur Nomen Tuum, "let Thy Name, O Lord, be sanctified."

14, 15.

Isa. 11. 2.

Hereby, as we pray for the gift of "the fear of God," which is one of the seven virtues which are set down because we do Isa. 8. 13. truly sanctify God when we make Him "our fear and dread,” so we pray against the vice of pride which is the contrary to Mat. 5. 3, the virtue of fear; so shall we obtain the blessings, "Blessed are the poor in spirit," &c. And upon this petition is grounded not only whatsoever hymn or psalm is sung of the congregation, but even the end of all assemblies is to ascribe holiness to God, and to sanctify His name for His benefits bestowed upon us.

&c.

And in this they acknowledge, first, their own unworthiness; secondly, they bless Him for His goodness extended toward them; thirdly, they do not acknowledge it in themPs. 66. 16. selves, but do tell it forth as the Psalmist speaketh, "O come hither and hearken all ye that do fear God, and I will tell you what He hath done for my soul." Fourthly, to this end Ps. 66. 8. they lift up their voices in singing, "to the end they make the voice of His praise to be heard."

And among other benefits, we are to praise and bless His name for the benefits of sanctification, which we have in the

Joh.17.17.

name of the Lord Jesus; secondly, for the means whereby this sanctification is offered and wrought in us, which is the word, as Christ saith, "O Father, sanctify them in Thy Joh. 17.17. truth." For the perfection of sanctification, that we shall have after this life, when we shall be "partakers of the in- Col. 1. 12. heritance of the saints in light," when we shall continually sing with the heavenly angels, "Holy, Holy, Holy, Lord God Isa. 6. 3. of Hosts."

And howsoever, when we desire of God that His name may be sanctified, we seem like natural children to forget our own necessities in respect of the care we have to God's glory; yet even then we pray no less for ourselves than for God, for the Lord hath promised, "Them that honour Me I will 1 Sam.2.30. honour;" and Christ saith, "that if the name of the Lord 2 Thes. Jesus be glorified in us, we also shall be glorified in Him." 1. 12. Et sanctificando nomen adveniet regnum, In sanctifying His name His kingdom shall come, as the next petition is.

If while we remain on earth our whole desire be to sanctify God's name, we shall at length come to the place where we shall day and night sing as the Cherubims do, and with the Isa. 6. 3. heavenly host of Angels sing, "Glory to God on high;" we Lu. 2. 14. shall fall down before His Throne, saying always, "Thou art Rev. 4.11. worthy, O Lord, to receive glory and honour and praise for

ever."

THE LORD'S PRAYER.

SERMON X.

SERM.
X.

Thy Kingdom come.

HAVING intreated of the first petition touching the holy estimation of God's Name, we are consequently to speak of those six that concern ourselves, whereof the first three are spent in praying for that which is good, in the other three we pray for the removing of evil. The first two petitions, or the sum of them, is excellently expressed by the Prophet and by our Saviour; for agreeably to the words of David and of Ps. 84. 11. Christ our Saviour, in the first petition we ask for “glory” and seek for "the Kingdom of God;" in the second, for grace and righteousness; in the third, for the good things of this life, which shall not be withheld from them that lead a godly life, but shall be ministered unto them that upon earth do seek God's Kingdom and the righteousness thereof.

Mat. 6. 33.

Wherefore, as of things which concern our good, the first both in order and nature is the Kingdom of God; for the first thing in our desire ought to be the Kingdom of God according to the commandment of our Saviour, and we are to account all things but dung" in respect of it. Hereunto is Isa. 11. 2. required "the Spirit of wisdom and understanding," That may teach us to contemn all earthly pleasures in respect of the heavenly Kingdom.

Phil. 3. 8.

66

Here our Saviour condemneth that capital vice that reigns in those men which in the world live of their own, and take no further care but to establish for themselves a kingdom upon earth. But if, according to His direction, we fix our desire upon the Kingdom of heaven, and by despising the world do

labour for the virtue which consists in the purity of the heart, then shall we have the blessing that is promised to "the pure Mat. 5. 8. in heart," that is, they shall be exalted to "see God."

Now when He saith, "None shall see My face and live," Ex. 33. 20. they that truly make this prayer shall behold His face in the Kingdom of glory.

These two first petitions have relation to the invocation; for as God by the word "Father" doth express His love to us, and for that He is in heaven doth give us hope for a heavenly estate, so we in these petitions do first desire that whereby our love towards Him may appear, while we prefer the sanctifying of His name before the regard of our own good. Secondly, we declare our heavenly hope that may come of being partakers of His heavenly Kingdom.

Howsoever God will not have any man's name hallowed or glorified but His own, as He speaks of Himself, "My Isa. 42. 8. glory will I not give to another;" yet He will communicate His Kingdom to us, and therefore in our own behalf we are taught to pray, "Thy Kingdom come."

In the petition we are to consider two things; first, the Kingdom itself, secondly, the coming of His Kingdom.

Touching the first point it may be objected, how it is that Christ teacheth us to make this petition; for "God's Kingdom Ps. 145.13. is an everlasting Kingdom, and His dominion endureth throughout all ages." How then is it said to "come?" For the answer of this doubt, the Kingdom of God must be distinguished. First, God hath an universal Kingdom, such a Kingdom as ever was and for ever shall be; of which it is said, "The Lord is King, be the people never so impatient; Ps. 99. 1. He ruleth as King, be the people never so unquiet." Secondly, there is a Kingdom of glory, that whereof our Saviour speaketh, "Come, ye blessed of My Father, inherit the King- Mat. 25.34. dom prepared for you," &c. And the thief upon the cross said, “Lord, remember me when Thou comest into Thy Kingdom.” Lu. 23. 42. And this is the Kingdom which in the first place Christ teacheth us to pray for; we pray for this Kingdom, that it may come; we pray for our own good, for it is a Kingdom of power, and therefore able to defend us; and therefore our Saviour in the conclusion of His prayer addeth this, "For Mat. 6. 13. Thine is the Kingdom." According to which the Prophet