DISCOURSE II.

MATTHEW, Vi. 9.

Hallowed be thy Name.

In the preceding discourse, our thoughts were employed on the tender and solemn invocation by which the Redeemer teaches us to introduce our petitions at the throne of grace. The language of that invocation, as we have shown, is calculated to allay the terrors which naturally arise from a just conception of the majesty and holiness of the Supreme Being; and to excite in our breasts the highest confidence in his paternal affection. Supporting and cheering, as these considerations are, it behoves us sedulously to guard our minds against every thought that would lessen our reverence for his glorious

name; remembering, that his condescension does not suppose any diminution of his grandeur, and that he associates with the name of a Father, that of "the blessed and only Potentate, the King of kings, and the Lord of lords."

The Name of Jehovah comprehends all that is sublime and infinite, as well as all that is benevolent and gracious. It is sometimes expressive of his titles, both essential and relative; and sometimes of his perfections, both natural and moral. Designed to excite the attention and praises of all ranks of intelligent beings, it is impressed on the whole creation, and distinctly exhibited in every object that meets our eye; it is pencilled by Nature on every flower, and inscribed on every leaf; —it is whispered in the breeze, and proclaimed aloud in the tempest; it is displayed in broad and radiant characters in the heavens, and sung in the harmony of the spheres.

To the correctness of these enunciations celestial truth has borne the amplest testimony; and, by revelations the most impressive, has enlarged on the magnificent theme, and encircled it with brighter, and yet more amiable glories. She published it on the top of Sinai, in thunder; at Bethlehem, in the music of angels; and, on Calvary, in the groans of Immanuel.

Nothing can exceed the solemnity and pathos with which the name of God is declared in the writings of Moses. In Midian it was announced in terms which imply self-existence and absolute eternity. "I AM," said Jehovah, "THAT I AM;" and at Horeb, by the enumeration of properties at once the most awful and lovely:

"The Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, and transgression, and sin; and that will by no means clear the guilty visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation."

The term hallowed is of the same import as sanctified; it is frequently used in scripture to denote the consecration of any particular person, or thing, to a holy use. In this sense, the seventh day was hallowed, because it was devoted to the solemnities of Divine worship. The priests and Levites, also, together with the ark, the tabernacle, and the vessels of the sanctuary, were hallowed, having been set apart for sacred purposes. This, however, is not precisely the

meaning of the word when it is used in reference to the Divine Being. To hallow him, is to reverence and glorify his august name, by forming the highest views of his attributes,by submitting to his will, obeying his commands, and promoting his honour in the world. Such are the ideas which God himself appears to convey in the following passages:-"I will be hallowed by the children of Israel. They shall sanctify my name, and sanctify the Holy One of Jacob, and shall fear the God of Israel."

Having premised these things, I will consider the text as expressive of a believer's desire for the promotion of the Divine glory; in his religious principles,-in his salvation,-in his acts of worship, and in his general conduct. With relation to each of these, a renewed mind adopts the petition, recommended by the Lord Jesus,-"Hallowed be thy name.”

I. A sincere believer desires that God may be hallowed, or glorified, in his religious principles.

The importance of forming correct views of Divine truth, and of having our religious principles in strict accordance with the inspired word, must be admitted by every person who

does not treat his best interests with absolute indifference. It arises, not only from the desirableness of seeing things as they are, and of being in possession of those propositions which are agreeable to reality; but, also, from the influence which such propositions have on the mind and external deportment; being the only springs of all scriptural experience, and of all acceptable obedience.

Some persons, who wish to be regarded as religious, have no principles; they never imagine that thought, and reflection, and inquiry, are necessary to form the christian character; but assume, that, by an indefinite assent to the truth, they sufficiently justify their claim to the distinguishing appellation of believers in Jesus Christ. It is acknowledged, that, in many respects, they may be very estimable persons; they may be serious in their demeanour, and evince a high respect for the exterior duties of religion: but, at the same time, they are unacquainted with the difference between truth and error; and, consequently, may be disposed to admire the grossest absurdities, if urged with an imposing assurance, no less than the most consistent and accurate explications of sacred scripture.

There are others who have, it is true, adopted certain principles, but who have never bestowed