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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
up: on God himself. And to swear by the Nanie of God, is to swear by God. And to believe in the Name of Christ, 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 Contra distinction 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 somThings are in a more peculiar manner his than others are, those especially which are reserved for his Service and Worship, and these Things are not his only by Original Right, but by fpecial Relation, and therefore they are called by his Name. And tlus we find Solomon praying that the House which he had built for God might be known, to be called by his Name, i Kings 8. 29. (i. e.) that it might be known to be his House. And so the Ark of God is said to have the Name of God called on in it, i Chron. 13. 6. And by like reason every Thing has the Name of God upon it which is said to be his, in Contradistinction to what is ours; as when St. Paul distinguishes between our own Houses and the Church, which is the House of God, i Cor. 11. 22. So that the Nanie of God either signifies God himself,
or it is used to express something that hath a peculiar Relation to his Service, and is therefore called by his Name. !
I proceed then to enguire,
2dly, What we are to understand by hallowing the Name of God (1. e.) by hallowing the Divine Majesty, God himself, and hallowing those Things that are called by his Name.
For the understanding of which it will be proper and requisite to say, What is meant by hallowing or fan&tifying, and therefore by HOLINESS here, the true Notion of which will lead us into that Meaning
Holiness sometimes fignifies the Preheminence of fome Things above others, and their Separation from common Use. Thus the People of Israel were said to be holy to the Lord, because 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 boly. Therefore when we are said to fanctify or hallow any thing, it must signify either,
1. To make that holy which was not fo before. Or,
2. To treat and use that which is holy in a Way suitable to its Eminence and San
&tityAnd 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&ify it when we use it reverently,
And now that I have shewn what we are to understand by the Name of God, and what by hallowing or fan&tifying his Name, it remains that we put these Things together, and shew,
1. What it is to fan&tify the Name of God, as this signifies sanctifying God hime felf. And,
2dly, What it is to fan&tify the Name of God, as this signifies fanétifying those things which are peculiarly related to him, and that are called by his Name in Token of such peculiar Relation.
1, San&tifying the Name of God (i. e.) God himself, consists in these Things.
In Honourable Thoughts of the Divine Majesty. And,
In Affections and A&tions suitable to such 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 express inward by outward Honour and Reverence.
In the first place then, the incomparable Majesty of God is to be hallowed, by think
ing worthily and honourably of him, because this is the Ground of all our Respect and Reverence, by which we are to fanctify his Name.
Now it is a true Notion of God, that he is a Being infinite in Wisdom, Power and Goodness; and he that thus thinks of God, thinks worthily and honourably of him. But it is very hard for us to conceive what is implied in these Words; our Thoughts lose themselves when we try to compre, hend what it is to be infinitely perfect; and therefore God hath represented himself to us under other Notions, far more easy to be conceived, more suitable to the Infirmity of our Minds, and more effectual for the exciting that Reverence and Divine Affection, which the Contemplation of the Divine Nature should cause in us. He hath given us to understand what the Effects of his infinite Perfections are, that by the Effects we may judge of the Causes, which we are far better able to do, than to judge of Causes themseives. He hath shewn us what he is in relation to us, which we can more eafily conceive, than what he is in himself; and thus he hath made himself known by the Scriptures. As for Instance,
1. That He is the Maker of the whole World. To consider the Eternity, the infinite Wisdom, Power and Goodness of God, abstractedly from all other Things, is that
which would soon tire the ablest Understanding. But our Minds are better able to deal with Things that are not infinite, tho' they are exceeding great, and that ftrike our Senses and Imagination, than with Things invisible, and not subject to Sense. When we consider how all Things are framed as we now see them, what a magnificent Work the Heavens and the Earth are, and with what a Variety of
Things, and all of them for Use and Ornament, they are furnished, the dullest Mind must be stricken with Admiration of the Goodness which designed, of the Wisdom which contrived, and of the Power that perfected all these Things; and withal can: not but acknowledge, that he himself always was, who was before them all. A great Part of the Idolatry of the World codfisted in worshipping the Sun, Moon, and Stars, the Fruits of the Earth, and the World it felf. As stupid as they were who committed Idolatry, yet they were right in this, that those Things were fit to raise the Admiration of all that considered them. But they foolishly gave that Honour to the Effects, which was due only to their Cause. They should have considered how much greater and better was HE, that made all Things in this Order, how wise, and mighty; and good He was, that created those Yery Beings, which they in their Folly took