Chapter XXII: Front Matter (22)

(1.) Under the legal dispensation. The people, whom he chose out of all the nations of the earth, and called them by his name; among whom he designed to magnify his perfections in such a way, as argued them to be the peculiar objects of his regard above all others, as he designed to make them high in name, in praise, and in honour; these are styled _an holy people_, Deut. xxvi. 19. and elsewhere, _holiness unto the Lord_, Jer. ii. 3. and the wonderful things that he did for them in destroying their enemies, when he brought them out of Egyptian bondage, gave them occasion to celebrate his name, as a God _glorious in holiness, fearful in praises, doing wonders_, Exod. xv. 11. and the worship that he established among them was such, in which he expressly required holiness, both in heart and life; and when, at any time, they cast a reproach on his perfections, or defiled and debased his holy institutions, he testified his displeasure against them in the highest degree: Of this we have various instances in the judgments which he has executed on particular persons for not performing what he had commanded, with the greatest exactness, in those things which related to his worship: Thus when Nadab and Abihu _offered strange fire_, they were _devoured, before the Lord, by fire from heaven_, Lev. x. 1, 2. And, when David was bringing the ark of God to Jerusalem, we read, that Uzzah put forth his hand to take hold of it to prevent its falling, when shaken by the oxen, which he, doubtless, did with a good design, and it is therefore called an _error_, rather than a presumptuous sin; yet it is said, that _the anger of the Lord was kindled against him, so that he smote him that he died_ by it, 2 Sam. vi. 6, 7. this being contrary to an express law which God had given, that the sons of Kohath should _bear the ark, but they should not touch it, or any holy thing_ that was covered, _lest they die_, Numb. iv. 15. And elsewhere we read, that some of the men of Bethshemesh, because they had _looked into the ark of the Lord, were smitten, so that fifty thousand, and threescore and ten of them died_, 1 Sam. vi. 19. inasmuch as God had forbidden that any should indulge their curiosity, so far as to look on the holy things on pain of death, Numb. iv. 20. And he also threatened the children of Israel with death, if any of them who were not appointed to minister in holy things, came nigh the tabernacle of the congregation, so as to perform that service which they were not sanctified or called to, since this was reckoned no other than an instance of profaneness in them. And if Aaron himself, whose office was to go into the holiest of all to perform the yearly service, in which he was to make atonement for the sins of the whole congregation, presumed to do this, at any other time but that day which God had appointed, he was to be punished with death, Lev. xvi. 2.

And, when any thing was brought into the worship of God, contrary to what he had instituted, which was reckoned no other than a profaning it, God hallowed his own name, by pouring forth his wrath on those who gave occasion to, or complied with it. Thus when Jeroboam, set up calves in Bethel and Dan, _made priests of the lowest of the people, which were not of the sons of Levi, ordained feasts_ like those which God had appointed; and, in many other instances, corrupted his worship, whereby the people, who complied with him herein, were led aside from God, it is said, _This became sin unto the house of Jeroboam, even to cut it off, and to destroy it from off the face of the earth_, 1 Kings xii. 29-33. compared with chap. xiii. 34. And when Ahaz _erected an altar, according to the pattern of that which he saw at Damascus, and sacrificed to the gods of the people_, from whom he had took the pattern thereof, this brought _ruin_ on him and his kingdom, 2 Kings xvi. 10. compared with 2 Chron. xxviii. 23. And when Uzziah usurped the priest’s office, by offering incense in the temple, God immediately testified his displeasure against him, by _smiting him with leprosy_; whereby he was separated from the congregation of the Lord, and rendered unfit to govern his people to the day of his death, 2 Chron. xxvi. 16, 20, 21. And when holy men, in any instance, have not sanctified his name in the eyes of the people, God has highly resented it: Thus when Moses and Aaron _spake unadvisedly with their lips_, upon which account they are said _not to sanctify the name of God at the waters of Meribah_ he tells them, that therefore they should not _bring the children of Israel into the land of Canaan, but should die in the wilderness_, Numb. xx. 12.

And, as we have many instances of the judgments of God on particular persons, for not sanctifying his name; so we have a public and visible display of his holiness, in his dealings with the whole nation of Israel, after their many revolts from him, when they served other gods, and not only corrupted, but laid aside his institutions, and were guilty of those vile abominations, which were inconsistent with the least pretensions to holiness; God sanctified his own name, not only by reproving them by the prophets, but sending those many judgments which were the forerunners of that desolation, which they had reason to expect, and then by delivering them into the hand of those who carried them captive, Israel into Assyria, and Judah into Babylon. This leads us to consider,

(3.) How God has, and still continues to sanctify his name, under the gospel-dispensation. Our Lord Jesus Christ, who is the Head and Saviour of his church, has, in his whole administration, set forth the glory of God’s holiness. This appears,

[1.] In that he came into the world, with a commission from his Father, to engage in the work of our redemption; and accordingly he is said to have been _sanctified and sent into_ it for this very purpose, John x. 36. And, when he entered on his public ministry, he produced his commission, and gave undeniable proofs that he was the Messiah, the person whom God the Father had _sealed_, and set over his house to manage this great affair. Every miracle which he wrought, was a divine testimony for the confirmation of this truth, that the gospel-dispensation took its rise from Christ our great Mediator, and was a glorious display of the holiness of God; and the world could not have the least ground to think they were imposed on, when they concluded that this Jesus was he that was to come into the world (according to the predictions of all the holy prophets that went before him) to erect that dispensation in which his own and his Father’s glory were eminently to shine forth, and thereby the name of God was to be hallowed in a greater degree than it had ever been before.

[2.] God sanctifies his own name under the gospel-dispensation, in raising Christ from the dead, after he had finished the work which he came into the world about; in which respect it may be said of him, that _for_, or after _the suffering of death, he was crowned with glory and honour_, Heb. ii. 9. and put into a capacity of applying the redemption which he had purchased, so that God the Father _glorified the Son, that the Son also might glorify him_, John xvii. 1. That this was not done till he had made a full satisfaction to the justice of God, and thereby glorified his holiness to the utmost, has been already considered; after this he entered upon his glory; and from that time the gospel-dispensation might, by way of eminency, be said to begin, upon which occasion we may apply the words of the Psalmist, ‘Sing unto the Lord ye saints of his, and give thanks at the remembrance of his holiness,’ Psal. xxx. 4.

[3.] God sanctified or hallowed his name in the method which he took in his dealings with the Jewish nation, after Christ’s ascension into heaven, which made way for the establishment of the gospel-church, and was in itself an awful display of his holiness. It must be supposed, that the treatment, which our Saviour met with from that nation, who might be said herein to fill up the measure of their iniquities to the utmost, would be followed with some terrible displays of divine vengeance; and thus it was, as appeared by the utter ruin of their civil and religious liberties, which were the immediate consequence thereof; and this is a visible proof of the truth of the Christian religion, and a very awful instance of God’s being sanctified in them.

[4.] The holiness of God farther appears in the methods which he took to propagate his gospel through the world, which was not to be done by might or power, nor by those methods of secular policy, whereby civil states are advanced; but by his Spirit, whereby they who were called, were sufficiently qualified for this important work; who preached the gospel to all nations, according to the commission that was given them, confirmed it by miracles, and were instrumental in gathering a people out of the world, that yielded themselves willing subjects to Christ, a people called by his name, and subjected and entirely devoted to him.

[5.] The holiness of God appears in all those doctrines which were preached, on which the faith of the church is built, and those ordinances in which they were to express their subjection to Christ, and hope of salvation by him.

_1st_, The doctrines of the gospel are all pure and holy; their great design is to set forth the harmony of the divine perfections, as displayed in the method of salvation by Jesus Christ; and to induce those who are made partakers thereof, to serve him in holiness and righteousness; and there is no gospel-doctrine that gives the least countenance, or leads to licentiousness. None have a right to claim an interest in Christ’s righteousness, or to hope for that salvation which he has purchased, but they who believe, and none can be said to believe, to the saving of the soul, but they who are enabled to perform all those duties, whereby it will appear, that they are an holy, as well as an happy people.

_2dly_, All those ordinances which Christ has instituted in the gospel, have a tendency to set forth the holiness of God. What these are, has been considered under foregoing answers; as also, that they were instituted by Christ, and that no creature has a right to invent any modes of worship, or make any additions to his institutions, without incurring the guilt of depraving and sullying the beauty of gospel-worship[114]; and therefore all that I shall add under this head, is, that as these are set apart, and sanctified by God, to be means of grace, and pledges of his presence; so they, who engage herein, are to do it with this view, that they may be made holy in all conversation, as he who hath called them is holy; and hereby God sanctifies his own name in the dispensations of his providence and grace.

Now when we pray, _Hallowed be thy name_, with a particular view to what God does in order hereunto, we adore him with an holy trembling, when we behold the displays of his vindictive justice in punishing sin; and if he sees it necessary to secure his own honour as the governor of the world, so that without it he would not appear to be an holy God, nor the glory of his truth in those threatenings which he has denounced against sin, discovered, we are fully satisfied that all his ways are right, as acquiescing in his providence; and when his judgments are made manifest, we say, _Hallowed be thy name_.

However, when we put up this petition, with a particular view to God’s executing his threatened vengeance on his enemies, several cautions are to be used. As,

_1st_, We are to take heed that we do not do this out of hatred to the persons of any, for even they who are the monuments of divine justice, in whom God will be glorified as a sin-revenging judge, are the objects of our compassion, as they are miserable, how much soever that sin, which is the cause thereof, is to be hated and detested by us.

_2dly_, We must always pray, that God would rather convert than destroy his enemies, were it consistent with his purpose, which must be accomplished.

_3dly_, We are never called to pray expressly for the damnation of any one, how great an enemy soever he may have been to God or us; but rather, on the other hand, that God would glorify his name in his salvation by Jesus Christ.

_4thly_, If we pray that God would prevent those evils, which his church is exposed to, through the power or malice of its enemies, and, in order thereunto, that he would remove them out of the way, that they may not be able to hurt them; this is to be considered only as an expedient for their safety, so that if one of the two must suffer ruin, we rather desire that it may be his enemies than his people. We should be glad if God would be pleased to bring about the welfare of his church some other way; but if not, when we pray that his name herein may be hallowed, it is principally with submission to his will, and an humble acknowledgment that all his judgments are right. Thus concerning God’s sanctifying his own name, as the subject-matter of our prayer in this petition.

II. When we pray, _Hallowed be thy name_, we signify our desire that we may be enabled to glorify God in every thing whereby he makes himself known: In which there is something supposed, namely, that all men are utterly unable and disinclined, of themselves, to honour God aright, or to improve the various displays of his glory, which we behold in his word and works: This arises from the sinfulness of our nature, our alienation from, and opposition to an holy God; so that without the assistance of his Spirit, we are not able to do any thing that is good; and therefore we pray that God would make us holy, by rendering the means of grace conducive thereunto, that we may give him the glory due to his name.

But the thing more especially prayed for, with respect to ourselves and others is, that we may be enabled to act suitably to the discoveries which God has made of his divine perfections; that we may adore his wisdom, power, and goodness in all he does, and worship him in all ordinances in an holy manner, or, as the Psalmist expresses it, _Worship the Lord in the beauty of holiness_, Psal. xxix. 2. We are also to desire that all his holy institutions may be made means of grace to us, that we may be sanctified by his truth, that beholding, as in a glass, the glory of the Lord, we may be transformed into his image, consisting of holiness and righteousness, that we may have an high esteem of every thing whereby he makes himself known, and glorify him in thought, word, and deed.

1. That we may never think or speak of the divine perfections, but with a becoming reverence, and suitable acts of faith, agreeably thereunto; that when he discovers himself as a God of infinite wisdom, we may not only admire the traces and footsteps thereof, as they are visible in all his works, but desire that we may thereby be made wise unto salvation. When we conceive of him as a God of infinite power, we are to desire that he would enable us to have recourse to him, to work all that grace in us which can be effected by none but him with whom all things are possible. And, when he discovers himself as a God of infinite goodness and mercy, that we may be encouraged to hope that we shall be made partakers thereof, by his communicating to us the blessings that accompany salvation. And when he reveals himself as a God of infinite holiness, that we may be conformed to him, in some measure, so as to be enabled to hate and fly from every thing which is contrary thereunto; and that all sin, which contains in it a reflection on the purity of his nature, as well as a contempt of his authority, may be abhorred and detested by us. And when he discovers himself as a God of infinite faithfulness, a God that keepeth covenant and mercy, to them that fear him, who has made many promises respecting their salvation, and will certainly accomplish them, that we may depend upon, and put our trust in him; that he would remember his good word unto us, upon which he hath caused us to hope. When he makes himself known as our Creator, he the Potter, and we the clay, that we may be well pleased with all the dispensations of his providence towards us, as considering that he has a right to do what he will with his own. And when he reveals himself as our Redeemer, we are to pray, that we may be able to conclude, that we are bought with that invaluable price, which Christ gave for his elect: And if we have a comfortable hope concerning our interest therein, that we may walk as becomes those who are hereby laid under the highest obligations to love him, and live to him.

2. That we may worship him in a right manner, in all his ordinances: Accordingly, when he encourages us to attend to what he imparts therein, as in hearing, or reading the word, we pray, that we may be enabled to receive the truth in the love thereof, and improve it as that which is not _the word of men, but of God, which effectually worketh in them that believe_, 1 Thess. ii. 13. that we may esteem it as the only infallible rule of faith and duty; that we may be enabled to _hide it in our hearts, that we may not sin against him_, Psal. cxix. 11. And when we should draw nigh to him in prayer, in which he requires, that we should sanctify his name as a God all-sufficient, on whom we depend for the supply of our wants; or when we bless and praise him for what we have received, that the frame of our spirits may be suited to the spirituality and importance of the duty we are engaged in, that we may not be like those whom our Saviour speaks of, who _draw nigh to him with their mouths, and honour him with their lips, while their heart is far from him_, Matt. xv. 8.

3. As God makes himself known to us by his works, we are to beg of him, that in the work of creation, we may see and admire his eternal power and Godhead, and in his works of common providence, as upholding and governing all things, we may take occasion to adore the manifold wisdom of God, his almighty power, and the inexhaustible treasure of his goodness which appears therein: But more especially when he discovers himself in the gracious dispensations of his providence, in those things which have an immediate reference to our salvation, we are to beg of him, not only that he would enable us to look on them with admiration; but, particularly, to express our love and thankfulness to Christ our great Mediator and Advocate, as those who humbly trust and hope that we have an interest in him by faith. Thus concerning our requesting these things for ourselves.

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._

2. That though God be the only supreme and lawful Sovereign, yet there are some who pretend to stand in competition with, and usurp that dominion which belongs only to him. Accordingly man no sooner rebelled against him, but he was under the dominion of sin, and was inclined to serve divers lusts and pleasures, and willingly gave himself over as a vassal of Satan, who, from that time, was styled _the prince_, or god _of this world, the spirit that worketh in the children of disobedience_, John xii. 31. 2 Cor. iv. 4. Eph. ii. 2. We must not suppose that he has the least right to this kingdom, or dominion, in which he sets himself against the divine government; yet sinners who rebel against God, are said to be Satan’s subjects. Where the gospel is not preached, he reigns without controul; and false churches, that oppose the faith contained therein, are called, _Synagogues of Satan_, Rev. ii. 9. and, indeed, in all those places, where Christ’s kingdom of grace doth not extend itself, there persons are said to be subjects of Satan’s kingdom; which is opposed to it. These two kingdoms divide the world; therefore, when we pray, that Christ’s kingdom may be advanced, this includes in it an earnest desire, that whatsoever has a tendency to oppose it, may be ruined and destroyed. And this leads us to consider,

II. What we are to pray for in this petition. Here let it be observed, that we are not to pray, that God would govern the world, or exercise his providential kingdom, for that he cannot but do; neither are we to pray that Christ’s kingdom may come, in the same sense in which the church prayed for it, before the gospel-dispensation, which is called his kingdom, was erected; since that would be, in effect, to deny that there is such a kingdom; or, that our Saviour has a church, in which he exercises his government in the world: Nevertheless, we are to pray, that God would eminently display his perfections for the good of his people, in his providential government of the world, and over-rule all the dispensations thereof, for the advancement of his own name, and the happiness of his church and people; and though (as we have but now observed) we are not to pray that the gospel-dispensation may be erected; yet we are to pray that Christ’s spiritual kingdom may be farther extended, subjects daily brought into it, and the blessed fruits and effects thereof, which tend to promote his own glory, and his people’s happiness may be abundantly experienced by them: But, that we may more particularly explain the several things contained in this answer, which respect the subject-matter of our prayers, when we say, _Thy kingdom come_, we express our desire,

1. That the kingdom of sin and Satan may be destroyed: This Christ will certainly do in his own time, inasmuch as it is directly opposite to his kingdom. The Devil’s chief design is to draw Christ’s subjects off from their allegiance to him: Therefore he will certainly plead his own cause, that his enemies may not take occasion to insult him, as though they had gained a victory over the Almighty. Moreover, his holiness and justice obliges him to do this; for since Satan’s kingdom is supported by sin’s gaining strength, and this tends to cast a reproach on the divine perfections; it must be destroyed. And to this we may add, that every one who is converted, is, (as the apostle says) _delivered from the power of darkness, and delivered into the kingdom of God’s dear Son_, Col. i. 13. Therefore we pray, that Christ’s interest may flourish in the world, which includes in it a desire, that whatsoever is contrary to it, may be thrown down.

There are various steps and degrees whereby Satan’s kingdom has been, and shall be weakened, till it shall be, at last, wholly destroyed.

(1.) It met with a great shock when the first gospel promise was given to Adam in paradise, relating to the _seed of the woman bruising the serpent’s head_, Gen. iii. 15. or Christ’s coming to defeat this deep-laid design against the interest of God in the world, by giving him a total defeat to him that was at the head thereof. Till this promise was given, there could not be the least hope of salvation for fallen man; whose condition was not only deplorable, but desperate, and, in all appearance, remediless; but by this first display of divine grace, a door of hope was opened, and Satan’s kingdom began to be broken and demolished.

(2.) It met with a farther shock, when men began to lay hold of, and take encouragement from this promise, and public worship was set up in the world; and the coming of the Messiah, who was expected to appear in our nature, and in the fulness of time, to destroy the works of the Devil, was farther made known to the church, and clearer intimations given of the glory of his Person, and the offices he was to execute, by which means he was regarded as the object of their faith, who waited for, and earnestly desired the gospel-day, when all the types and prophesies relating thereunto, should have their accomplishment.

(3.) Satan’s kingdom met with a very great defeat, when Christ, who was the desire of all nations, took our nature, and dwelt among us, and, in the whole course of his ministry, discovered the way of salvation to his people, more clearly than it had been in former ages, and finished the work of redemption in his death, whereby he paid an infinite price for his elect, to divine justice; and at the same time, _destroyed him that had the power of death, that is the Devil_, Heb. ii. 14. or, as it is expressed elsewhere, _spoiled principalities, and powers, openly triumphing over them in his cross_, Col. ii. 17. And when he was raised from the dead, whereby the work that he came about was brought to perfection, Satan’s kingdom was so effectually destroyed, that he shall not be able to maintain that dominion which he had over them, who before were his vassals, but are now become Christ’s subjects by right of redemption.

(4.) The success of the gospel, in the various ages since our Saviour was here on earth; his gathering and building up his church, defeating all the attempts of his enemies, who have threatened its ruin; so that the gates of hell have not been able to prevail against it; and its having been favoured with his special presence, and the means of grace bestowed upon, and continued to it, together with the various instances of that success that has attended them, have all had a tendency to weaken and destroy Satan’s kingdom.

(5.) All the victories that believers are enabled to obtain over sin, and Satan’s temptations; and all the graces that they have exercised, and comforts that they have experienced, are a gradual weakening of Satan’s kingdom, though the victory over him, at present, be not complete, inasmuch as he has too great an interest in the hearts of God’s people, through the remainders of corruption; yet they shall, at last, be made more than conquerors over him; and the fruits and consequences of the victory that Christ has obtained over him, shall be perfectly applied.