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the Form of Invocation in this Prayer, taken by it felf, and compared with the whole Prayer, affords; and for being plain, they are fo much the more profitable, for they are not meet for the Speculation of a nice Understanding, but for the Improvement of true Devotion; and God grant we may not lose the Effect of them,

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SERMON IV.

The Second Sermon on the LORD's PRAYER.

MATTH. VI. ix.

Hallowed be thy NAM E.

IN difcourfing upon this Petition I fhall

confider the Matter of it, that we may know what we pray for in it, and alfo what manner of Perfons we ought to be, if we use it with Understanding and Confideration.

I fhall fhew what it is to hallow the Name of God, and how many Instances of a religious Man's Duty come under it. In order to which I am to fhew,

1. What is meant by the Name of God. 2. What we are to understand by hallowing his Name.

The Name of God fignifies first of all God himself. Thus when it is faid, The

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Name of God is holy, the Meaning is, that God is holy. And to call upon the Name of the Lord, is no other thing than to call upon God himself. And to fwear by the Name of God, is to fwear by God. And to believe in the Name of Chrift, is to believe in Chrift.

2. The Name of God is very often used to express that which belongs to him as his Peculiar, in Contradiftinction to that which is common, or belongs to us. Indeed all Things are God's, and he is the Proprietor of the whole World; but yet fome Things are in a more peculiar manner his than others are, thofe efpecially which are referved for his Service and Worfhip; and these Things are not his only by Original Right, But by fpecial Relation, and therefore they are called by his Name. And thus we find Solomon praying that the House which he had built for God might be known, to be called by his Name, 1 Kings 8. 29. (i. e.) that it might be known to be his House. And fo the Ark of God is faid to have the Name of God called on in it, 1 Chron. 13.6. And by like reafon every Thing has the Name of God upon it which is faid to be his, in Contradiftinction to what is ours; as when St. Paul diftinguishes between our bwn Houfes and the Church, which is the Houfe of God, 1 Cor. 11. 22. So that the Name of God either fignifies God himself,

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or it is used to exprefs fomething that hath a peculiar Relation to his Service, and is therefore called by his Name. !

I proceed then to enquire,

2dly, What we are to understand by ballowing the Name of God (i. e.) by hallowing the Divine Majefty, God himself, and hallowing those Things that are called by his Name.

For the understanding of which it will be proper and requifite to fay, What is meant by hallowing or fanctifying, and therefore by HOLINESS here, the true Notion of which will lead us into that Meaning.

Holiness fometimes fignifies the Preheminence of fome Things above others, and their Separation from common Ufe. Thus the People of Ifrael were faid to be holy to the Lord, becaufe the Lord had chosen them before all other People to be his: Te shall be holy unto me, for I the Lord am holy, and have severed you from other People, that ye should be mine, Levit. 20. 26. And hence it is that what is common is opposed to that which is holy. Therefore when we are faid to fanctify or hallow any thing, it muft fignify either,

1. To make that holy which was not fo before. Or,

2. To treat and ufe that which is holy in a Way fuitable to its Eminence and San

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&tity, And this latter is the Meaning of the Word in this Petition, Hallowed be thy Name; for we cannot fanctify the Name of God by making it holy, but we do fan&tify it when we use it reverently.

And now that I have fhewn what we are to understand by the Name of God, and what by hallowing or fanctifying his Name, it remains that we put thefe Things together, and fhew.

1. What it is to fanctify the Name of God, as this fignifies fanctifying God him felf. And,

2dly, What it is to fanctify the Name of God, as this fignifies fanctifying those things which are peculiarly related to him, and that are called by his Name in Token of fuch peculiar Relation.

1. Sanctifying the Name of God (i. e.) God himself, confifts in thefe Things. In Honourable Thoughts of the Divine Majefty. And,

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In Affections and Actions fuitable to fuch Thoughts. And

In Honouring him by the Worship that is due to him.

For this is to do unto God according to his Holiness, to think of him as we ought to think, and to exprefs inward by outward Honour and Reverence.

In the first place then, the incomparable Majefty of God is to be hallowed, by think

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