Part 47

We might here observe something concerning our doing it for others, for whom we are to pray, that they may have the highest esteem for God in all those respects and consequently that his name may be known throughout the whole world, not barely as the God of nature, but as he has revealed himself in his word; and therefore we are to pray, that the way of salvation, by Christ, may be known, and his name adored and magnified as a Redeemer and Saviour in those parts of the world, which are, at present, destitute of gospel-light; and that, where the word is preached, it may be received with faith and love, that they who are called Christians may walk more becoming that relation which they stand in to the blessed Jesus. Thus concerning the subject-matter of our requests in this petition, respecting God’s enabling us and others, to glorify him in every thing by which he makes himself known.

There are two things inferred from hence in the close of this answer.

(1.) That when we pray, that God would sanctify his name, it is, in effect, to desire that he would prevent and remove every thing which is dishonourable to it. Some things tend to cast so great a reproach on the name of God, that sinners are hereby hardened in their opposition to him; as David, by his sin, is said to have _given great occasion to the enemies of the Lord to blaspheme_, 2 Sam. xii. 14. And God is highly dishonoured by those open and scandalous sins which are committed by such as make a profession of religion; whereby it appears that they are strangers to the power thereof, and lay a stumbling-block in the way of those who are too ready to take an estimate of the ways of God, from the conversation of them, who in words profess, but in works deny him. Some deny the very being, perfections and providence of God, or being ignorant of him, worship they know not what; and there are others who treat things sacred with profaneness and scurrility; and, instead of sanctifying the name of God, openly blaspheme and cast a contempt on all his sacred institutions. Therefore,

[1.] We are to pray, that God would prevent and remove atheism. When persons not only act as though there were no God, but, with blasphemy, and daring insolence, express this in words: These are generally hardened in their iniquities, and bid defiance to his justice; as though they were, as it is said of the Leviathan, _made without fear_, Job xii. 33. and were not apprehensive of any ill consequences that will ensue hereupon. These are not to be convinced by arguments, though there is nothing that occurs in the works of creation and providence, but what might confute and put them to silence, did they duly attend to it: Therefore we are to pray, that God would assert his divine being and perfections, and give them some convincing proof thereof, by impressing the dread and terror of his wrath upon their consciences, that hereby they may learn not to blaspheme; or that he would give them that internal light, by which they may be brought to adore and sanctify his name. And whereas there are multitudes of practical atheists, who behave themselves as though there were no God to observe what they do, or punish them for it, therefore they presumptuously conclude, that they may rebel without being called to an account; we are to pray, that God, by his grace, would prevent and fence against prevailing impiety, by working a thorough reformation in the hearts of men, to the end that practical godliness may be promoted, and thereby he may be glorified.

[2.] We are to pray, that God would prevent and remove that ignorance which is inconsistent with persons sanctifying his name. This respects, more especially the not knowing or enquiring into those great doctrines, which are of the highest importance, and more directly tend to the advancing the glory of God, and the obtaining eternal life. In these who are destitute of divine revelation, this ignorance is invincible; therefore, with respect to such, we are to pray, that God would grant to them the means of grace, by sending his gospel among them; that they who sit in darkness, and in the region and shadow of death, may have a glorious light shining about them, whereby they may be made acquainted with the way of salvation by Jesus Christ: But there are others who sit under the sound of the gospel, and yet remain strangers to the great doctrines thereof, who have no love to the truth, and act as though it did not belong to them, to study the scriptures; these are wilfully ignorant, like those who are said to _hate knowledge, and not to choose the fear of the Lord_, Prov. i. 29. We are to pray, with regard to such, that in order to their sanctifying the name of God, they may be led into the knowledge of those great doctrines, in which the glory of the Father, Son, and Holy Ghost, is set forth, as it is in the work of redemption by Christ, together with the way in which righteousness and life may be attained; and that they may know what are those graces which are inseparably connected with, and necessary to salvation.

[3.] We are to pray, that God would prevent or remove idolatry; and that either such as is more gross and practised by the Heathen and others, who give that worship to creatures, that is due to God alone; or else, that idolatry which may be observed in the hearts and lives of many, who though they abhor the grosser acts thereof, are, nevertheless, guilty of this sin, in that they love the creature more than God. This is what we all are either chargeable with, or in danger of, which is directly contrary to our sanctifying the name of God: Therefore we are to pray, with respect to the former, that he would convince them what they falsely call worship, is a dishonour to, and abhorred by him; and, with respect to the latter, that he deserves our supreme love, and will not admit of any thing to stand in competition with him; and that he would enable us to love him with all our heart, soul, mind, and strength: And, in order hereunto, that he would deliver us from the iniquity of covetousness, or those inordinate affections, whereby we are inclined immoderately to pursue after the world, which is inconsistent with an heavenly conversation; and that we may be kept from self-seeking, or trusting to our own righteousness for justification, or giving that glory to any other which is due to God alone.

[4.] We are also to pray for the preventing and removal of that profaneness which is contrary to the sanctifying the name of God; that persons may not give themselves that liberty, which many do, to treat things sacred in a common way, or make religion the subject of wit and drollery; which is very disgustful to the ears of those who have an awe of God on their spirits, and altogether unbecoming persons professing godliness. We are also to beg, that God would deliver us from engaging in religious duties in a formal way, as though his name were to be sanctified only by an external shew or appearance of religion, without that internal frame or disposition of heart which is required in all those who draw nigh to him in an holy manner; and also that we may be kept from making any innovation in the worship of God, and thereby profane it, while we pretend to add to the beauty thereof, and its acceptableness in his sight; which is so far from hallowing his name, that it is highly provoking to him.

(2.) Another thing inferred from the account we have had of those methods by which the name of God is said to be sanctified, is, that we are to beg of him, that, by his overruling providence, he would direct and dispose of all things to his own glory. This is his immediate work; without which his name would not be sanctified by his creatures. And it consists in his bringing a revenue of glory to himself, out of those things that seem to be subversive of it. It is one of the glories of providence, that hereby God brings good out of evil, and renders some things subservient to his interest, which, in themselves, have a tendency to overthrow it.

This may be observed in several things consequent upon the sins and persecutions of the church. Thus when Israel revolted from God, by making the golden calf in the wilderness, he first humbled them greatly for it, and then spirited them with zeal to execute judgment on those who did not repent of it; and afterwards, when, at Moses’s intreaty, he forgave this sin, he filled them with a zeal for the establishing his worship equal to that which had been expressed before in profaning his name; so that, as they then parted with their golden ear-rings, to make the idol which they worshipped, Exod. xxxii. 2, 3. now they make a very large contribution for the building of the tabernacle, chap. xxxv. 21-29. and xxxvi. 5, 6. And when, by their abominable idolatry, they had provoked God to give them into the hands of those that carried them captive into Babylon: This was so far over-ruled by his providence, as that they were never guilty of idolatry afterwards, whatever temptations they had to it therein; so that when they were returned from captivity, how much soever they were chargeable with want of zeal for the building the temple, and setting up public worship in it, Hag. i. 9. or, for many other crimes, in that the priests sought their secular interest rather than the glory of God, in performing several branches of their office in a profane manner, and thereby rendering the public worship contemptible, and offering the _refuse of the flock_ in sacrifice to God, for which they were reproved by him, Mal. i. 10. _& seq._ yet we never find them reproved for idolatry after their captivity. This some think to be the meaning of that vision which the prophet Zechariah had of the woman who was called _wickedness, sitting the midst of Ephah_; and this being _born_ by _two women_ that _had wings like the wings of a stork_ into _the land of Shinar_, viz. Chaldea, to build an house for it, Zech. v. 7,-11. so that it might there be _established, and set upon her own base_, intimating that the idolatry of the Heathen should not spread itself among the Israelites as it had done, but be confined to those parts of the world which had set it up before; and therefore this is considered as what was the proper seat thereof, and not the church. And this seems also to be foretold by the prophet Hosea, when he says, that _the children of Israel_, after they had _been many days without a king, without a priest, and without a sacrifice_; adds, that _they should be without an image_, Hos. iii. 4. The former was an affliction, and denotes, that they should have their civil and religious state broken and discontinued; the latter seems to intimate, that providence would so far over-rule this, that they should be disinclined and averse to idolatry, as they are at this day, though, in other respects, altogether alienated from God.

And all the persecutions which the church has met with from its enemies, with a design to bring about its ruin and destruction, have been over-ruled for the furtherance of the gospel. Thus when Saul, before his conversion, _made havock of the church, entering into every house, and haling men and women, committed them to prison_; so that _a great persecution_ was raised against it by his instigation; and the people of God could not meet safely at Jerusalem, but were _scattered abroad throughout the regions of Judea and Samaria_, Acts viii. 1,-5. this was ordered, by the providence of God, for the greater spread of the gospel, so that the Samaritans received the word of God. And in following ages, we may observe, that whatever attempts have been made against the interest of Christ in the world, they have, contrary to the design of his enemies, been made subservient to the promoting its greater advancement, as some have observed, that the blood of the martyrs has been the seed of the church; and herein the Psalmist’s prediction has been fulfilled, _Surely the wrath of man shall praise thee_, and _the remainder of wrath shalt thou restrain_, Psal. lxxvi. 10. and oftentimes, when the gospel has, like the sea, lost ground in one part of the world, it has gained it in another.

Moreover, we may observe, that God glorifies his holiness by over-ruling the falls and miscarriages of particular believers, as hereby they are made more humble, watchful, and circumspect for the future; and, when restored from their backslidings, put upon admiring his grace, and excited to thankfulness, which the nature of the thing requires. They also take occasion from hence, to warn others, lest they be entangled in the same snare, out of which they have escaped; or, if fallen, to recommend to them those methods of divine grace where they have been recovered. This improvement the Psalmist made of the dealings of God with him, when he speaks of his being _brought out of an horrible pit, out of the miry clay; his feet set upon a rock, and his goings established_; he adds, _many shall see it and fear, and shall trust in the Lord_, Psal. xl. 2, 3. And when God’s people have been greatly dejected under the troubles they have met with; he has over-ruled this for the restoring comforts to them, and then enabling them to comfort others, in like afflictions, which, as the apostle expresses it, _redounds to their consolation and salvation_, 2 Cor. i. 6. Thus concerning the first petition of the Lord’s prayer, as it is explained in the answer before us.

We shall now consider how it may be reduced into practice, that we may be directed in our addressing ourselves to God in those things that concern the glory of his name. Accordingly, it is as though we should say, “We adore thee, O our God, that thou hast been pleased to make such discoveries of thyself to thy people, as thou hast done in all ages; and in particular, we give thanks at the remembrance of thine holiness: Thou mightest, indeed, have glorified thy name in the everlasting destruction of the whole race of fallen man; but thou hast sanctified thy name, and advanced thy perfections in bringing about the work of our redemption by a Mediator, in which justice and mercy are met together, righteousness and peace have embraced each other; and thou hast hereby a greater revenue of glory redounding to thy name, than by all thine other works, or than could have been brought to thee by the united services of the most excellent creatures. We also bless thee that thou hast been pleased to make those bright discoveries of thyself in thy word, which thou hast magnified above all thy name; that thou hast given us thy gospel, and all the ordinances and means of grace, that hereby thou mayest gather to thyself a people out of the world, who might be holy in all conversation, as thou who hast called them art holy. We confess, that we have not sanctified thy name as we ought, nor attended on thine ordinances with that reverence and holy fear that is due to thy divine Majesty, for which thou hast testified thy displeasure against us, in withdrawing thy presence from thine own institutions. We acknowledge that herein thou art righteous, and hast punished us less than our iniquities have deserved; for thou mightest have removed thy candlestick out of its place, or taken thine ordinances from us, as thou hast done from many, who once worshipped thee, as we do at this day, but are now wholly estranged from thee. Revive thy work, O Lord, we beseech thee, and hereby sanctify thy great name: Let thy word have free course, and be glorified: Set up thy standard against every thing that opposes thine interest in the world; send forth thy light and thy truth, whereby the ignorant may be instructed in the way of salvation by Christ. Give a check to that atheism, profaneness, and irreligion that abounds among a professing people; and let all the dispensations of thy providence have a tendency to bring about the work of reformation, that thereby thou mayest be glorified, and thy people enabled, more and more, to sanctify thee in every thing, whereby thou makest thyself known.”

Footnote 114:

_See Quest. CLIV. page 79._

Quest. CXCI.

QUEST. CXCI. _What do we pray for in the second petition?_

ANSW. In the second petition, [which is, _Thy kingdom come_,] acknowledging ourselves, and all mankind to be, by nature, under the dominion of sin and Satan; we pray that the kingdom of sin and Satan may be destroyed, the gospel propagated throughout the world, the Jews called, the fulness of the Gentiles brought in, the church furnished with all gospel officers and ordinances, purged from corruption, countenanced and maintained by the civil magistrate, that the ordinances of Christ may be purely dispensed and made effectual to the converting of those that are yet in their sins, and the confirming, comforting, and building up of those that are already converted; that Christ would rule in our hearts here, and hasten the time of his second coming, and our reigning with him for ever; and that he would be pleased so to exercise the kingdom of his power in all the world, as may best conduce to these ends.

In this petition there are,

I. Some things supposed, relating to the sovereignty and dominion of God over men, and the position that it meets with, which, how great soever it be, shall not hinder its advancement in the world.

II. There are several things which we are directed to pray for, relating thereunto.

I. As to those things that are supposed, we may consider,

1. That God is a great and glorious King. This is the necessary result of his being the Creator of all things; from whence arises an universal propriety in them, and a right to dispose of them at his pleasure, in the methods of his providence, so that he can no more lose his right to govern the world, than he can cease to be God. It may be farther observed, that the subjects governed are intelligent creatures; for, though all other things are upheld by him, and made use of to fulfil his pleasure; yet they cannot be said to be under a law, or the subjects of moral government. Therefore God is more especially related to angels and men as their King; and as to that branch of his government, which is exercised in this lower world, it principally respects men. Now when God is said to be their King, the exercise of his dominion is variously considered, according to the different circumstances in which they are.

(1.) As men, they are the subjects of his providential kingdom; in which respect they are not only the objects of his care and common goodness, which extends itself, as the Psalmist says, to _all his works_, Psal. cxlv. 9. or, as he _gives to all, life and breath, and all things_, Acts xvii. 25. But, whatever he does in the world, is, some way or other, designed for their use or advantage, either as subservient to their happiness, or as objects, in which they behold the glory of his divine perfections that shines forth therein; and, in this respect, as the God of nature, he is King over the whole world, whose glory infinitely surpasses that of the greatest monarch on earth. When men are said to have dominion, they derive it from his will and providence: It is also limited; whereas his is universal. And they are accountable to him for the administration of that authority, which he commits to them: But he giveth no account of his matters to any one; inasmuch as there is none superior to him. Moreover, there are many flaws and imperfections in the government of the best kings on earth; because their wisdom, holiness, power, and justice are imperfect; and sometimes the most desirable ends are not attained thereby: But, on the other hand, the divine government is such as tends to set forth God’s glorious perfections, and answer the highest ends, to wit, the advancement of his own name, in promoting the welfare of his creatures. We may also observe, that the greatest potentates on earth, are not only mortal, but their government is often subject to change, and liable to be resisted and controuled, by other kings like themselves: Whereas God has none equal with him; therefore his government cannot be controuled; and being all-sufficient, he cannot be destitute of what is necessary to fulfil his purpose, or advance his glory. Again, none but God has a right to give laws to the consciences of men; and, indeed, no government is properly spiritual, and such as reaches the heart like his; nor does the honour that is due to any other, contain in it, the least right to divine worship or adoration which belongs only to him.

(2.) As God has a peculiar people in the world, who are the objects of his grace, these are the subjects of Christ’s mediatorial kingdom, in which respect he is styled King of saints. This is not only a divine honour which we ascribe to him; but it belongs to him in particular as our Redeemer: and so it is to be understood whenever he is called a King in scripture, as denoting that kingdom which he has received from his Father; whereas his right to govern the world, which is styled his providential kingdom, necessarily belongs to him as God, and is no more conferred upon him by the will of his Father, than his divine nature or personality: We do not therefore pray in this petition, that he would govern the world; for we may all well address ourselves to him, that he would be an infinite Sovereign, and act agreeably to his divine nature, which he cannot but be and do. But the kingdom which is here intended, which we have a more immediate regard to, as the subject-matter of this petition, is, that which belongs to him as Mediator, which he received from the Father; who is said, in this respect, to have _set him_ as _his King upon his holy hill of Zion_, Psal. ii. 6. concerning whom it was foretold, that _the government_ should _be upon his shoulder_, Isa. ix. 6. This is therefore not only an honour, but an office which he is invested with, having received a commission from the Father, to execute it; and whenever he is said to do any thing in the methods of his providence, which have an immediate reference to the salvation of his people, it contains in it the exercise of his dominion, or is a branch of the glory of his Mediatorial kingdom; and this is what we have a peculiar regard to, when we desire that his kingdom may come. In this respect we pray, that all the dispensations of his providence may tend to the application of that redemption which is purchased for his people; and in particular, that he would subdue them to himself, take possession of their hearts, govern them by his laws, defend them by his power, restrain and conquer all their enemies, and, at last, admit them to inherit the kingdom prepared for them from the foundation of the world.

In the New Testament Christ’s kingdom is generally taken for the gospel-dispensation; in which he is represented as sitting on a throne of grace, and sinners are invited to come and bow down before him, and receive the blessings that he encourages them to expect, as their merciful Sovereign. This kingdom of grace shall not cease to be administered by him, till all his redeemed ones are made willing, in the day of his power, and, pursuant thereunto, brought into a better world; and then it will receive another denomination, as called, the kingdom of heaven. It is true, the gospel-dispensation is often so called in the New Testament, as it respects the administration of his gracious government begun and carried on in this world; whereas, in heaven, it will be administered in a most glorious manner, agreeably to that state of perfection to which his saints shall be brought; But these things having been particularly insisted on under a foregoing answer, in which Christ’s Kingly office was explained[115]; we shall pass them over at present, and proceed to consider another thing supposed in this petition, _viz._