must manifest the dispositions of children when they draw near their father. 1. By the expression, "who art in heaven," we are taught to draw near to God with all holy reverence, because of the infinite distance between him and us, he being not our earthly Father, but our Father who is in heaven.Eccl. v. 2. 2. By the expression, "Our Father," we are taught to draw near to God with confidence both of his ability and willingness to help us; and also with a filial affection of desire, love, and delight, as children to a father.-Rom. viii. 15; Eph. iii. 20; Matt. vii. 11. As it is through Christ alone that we can draw near to God, so it is through him alone that we can draw near with confidence.-Eph. iii. 12. This confidence we should have in the most unlimited degree; but we must avoid presumption, which is a spirit very different from that confidence which we are allowed to have in prayer towards our heavenly Father. True confidence disposes those who have it to repose an entire trust in God, as able and willing to help them; which persuasion flows from his all-sufficiency and his boundless liberality, as exhibited in the promises of the new covenant, which are all yea and amen in Christ.-Luke xi. 13; Psal. lxxxiv. 11; Phil. iv. 19.

We may farther observe, that the spirit of this preface leads us to believe, that the saving knowledge of the Son of God and of his Spirit, is absolutely necessary, before we can say aright, "Our Father, who art in heaven."-John i. 12; Eph. ii. 18; Gal. iv. 6; Rom. viii. 26. It also teaches us, that none can call God "Father" in the highest sense, but such as are born again. If we are not the children of God by regeneration and adoption, it is impossible that we can call God "Father," or "Our Father in heaven," in the strictest sense; or that we can have any right to the privileges of his family.

But it may be here remarked, that although unregenerate men cannot call God their Father in the strictest sense, yet this is no reason why they should not pray. Prayer is a duty incumbent on all. It is a duty even of natural religion; and a duty, the neglect of which shall be signally punished.— Jer. x. 25. And although the Lord may have no respect to prayer, as it is a duty performed by the unregenerate, for "without faith it is impossible to please God;" yet he may have respect to it as his own ordinance; which surely is a reason why all should attempt the performance of duty. The neglect of prayer altogether is a sin of very great magnitude;

it is even a greater sin than if it were performed without due order.

Obs. 354.-By the preface to the Lord's Prayer, "Our Father who art in heaven," we are taught that we should pray with and for others.

The expression, "Our Father," implies, that when we pray to God, we must not forget others; but that we must pray with them and for them. To pray with others, is to be the mouth of others to God, or to join with them in family or social worship. And to pray for others, is to express our concern about them, or our sympathy with them before God, as sincerely and ingenuously as we would do with respect to ourselves, if we were in the same circumstances.-Psal. xxxv. 13. We must express our sympathy with them as exposed to similar trials and wants with ourselves, as children of the same Father, as partakers of the same nature, and as looking forward to the same inheritance.

There are various classes of persons for whom we must pray. Our desires must be offered up,-1. For the whole Church of Christ upon earth, that they may be all one in him, who is the glorious head of Zion; and that they may grow up into him in all things, till they all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ.-Eph. iv. 13. 2. For kings and magistrates, or far all in authority over us.-1 Tim. ii. 1-3. 3. For ministers of the Gospel.-Rom. xv. 30. 4. For our brethren, by whom we are to understand both the members of the visible Church, and all our fellow-creatures.-1 John iv. 21. 5. For the nation to which we belong. 6. For the place in which our lot is cast. 7. For the congregation in which we statedly worship God.-Jer. xxix. 7. 8. For our near relations, or our kindred according to the flesh.-Job i. 5; 2 Kings vi. 17; Gen. xxiv. 12. 9. For our enemies.-Matt. v. 44, and vi. 12, 14, 15. And, 10. For those that shall live hereafter,-Psal. cii. 18, and John xvii. 20, where Christ prays for those that should afterwards believe on him.

INFERENCES.

From this subject we learn,-1. The happiness of those who have God as their Father. 2. The misery of all those who cannot call God their Father. 3. That there can be no

acceptable prayer without faith. 4. That nevertheless it is the duty of all to obey the command of God in this respect. 5. That we are bound to pray with and for others. 6. The honour of the saints. 7. That all are not saints who appear to be so.

Of the First Petition in the Lord's Prayer.

In the first petition, [which is, "Hallowed be thy name," we pray, that God would enable us and others to glorify him in all things whereby he maketh himself known; and that he would dispose all things to his own glory.

ANALYSIS AND PROOFS.

We are here taught,—

1. That the first petition in the Lord's Prayer is," Hallowed be thy name."-Matt. vi. 9.

2. That of ourselves we are unable to glorify God. 2 Cor. iii. 5.-"Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God."

3. That we should pray that God would enable us to glorify him. Psal. li. 15.-"O Lord, open thou my lips; and my mouth shall show forth thy praise."

4. That we should pray that God would enable others to glorify him. Psal. Ixvii. 3.-"Let the people praise thee, O God; let all the people praise thee."

5. That we should pray that God would dispose all things to his own glory. John xii. 28.-"Father, glorify thy name."

EXPLANATION.

Obs. 355.-By the first petition in the Lord's Prayer, “ Hallowed be thy name," we are taught to pray, that God would enable us and others to glorify him in all things by which he maketh himself

known.

We may here observe, that this petition is with the utmost propriety placed first, because the name of God, and the honour and glory which belong to it, are most precious in his sight, and ought to be so in ours. If it is not our design above all things to hallow the name of God, we cannot use this prayer aright; nor can we, with any propriety, present unto God the other petitions.

By the name of God we are here to understand, every thing by which he hath made himself known to his creatures; such as his names, titles, attributes, ordinances, word, and works; and more particularly, by name we are here to understand God himself; for we sometimes find that persons are expressed by names. Rev. iii. 4. And the reason why name is here put for God himself, may arise from the impossibility of finding a word which includes all that he is.

By hallowing the name of God we are to understand the glorifying or sanctifying of it. Lev. x. 3."I will be sanctified in them that come nigh me, and before all the people I will be glorified." Hence, to hallow or sanctify, and to glorify, are expressions of similar import. When we pray, then, that the name of God may be hallowed, it is not to be understood, that it can be made holy, for it is infinitely holy; but the meaning of the petition is, that the holiness of his name may be manifested or declared to be what it really is-infinitely holy; that he would demonstrate this more and more to the world, that he may appear to be a God infinitely glorious, so as to excite the admiration and esteem which are most justly due to him.

This petition imports, that the name of God is hallowed by himself, and that it must be hallowed by the creatures which he hath made.

1. The name of God is hallowed by himself in the works of creation and providence, but especially in the work of redemption. God glorified himself in his manner of dealing with our first parents, before he gave any intimation of his mercy and grace in the promise of Jesus Christ; in the promise of a Saviour, in whom all the families of the earth were to be blessed; in selecting Abraham and his seed as his peculiar people; in causing the Saviour, according to the flesh, to descend from him; in the promises of the Messiah, which he made from time to time; in the actual appearance of Jesus Christ in this world in the fulness of time, as the fulfilment of prophecies and predictions from the beginning; in carrying him through the arduous undertaking of man's redemption on earth, and in his resurrection and exaltation; in sending the Spirit to carry on Christ's work on earth until his second coming; and in the means which he adopted for the propagation of the Gospel throughout the world. And he glorifies himself still, by preserving it in the world, notwithstanding all opposition; and by what Jesus Christ is now doing in behalf of his people. In a word, God glorifies him

self in every part of the work of redemption; in every step of the salvation of every sinner; in the manner of his conversion, illumination, justification, sanctification, increase of grace, and perseverance therein to the end, and final glorification; having redeemed him by the blood of the Lamb slain from the foundation of the world.

2. The name of God must be hallowed by his creatures. And this may be done in various ways :-(1.) We glorify the name of God in his names, titles, and attributes, when we think and speak of them with becoming reverence; when we acknowledge them to be inconceivably glorious; and when we set them before us, and study to exercise faith upon them, as all our own. (2.) We glorify the name of God in his ordinances, when we carefully wait upon God in them; when we desire communion with him in them; and when we improve them for our spiritual nourishment and growth in grace. (3.) We glorify the name of God in his Word, when we believe the Scriptures to be the record of Godthe only revelation of his mind and will to mankind, in which the way of salvation is made known; and when we make it the rule of our faith and obedience. (4.) We glorify the name of God in the work of creation, when we consider the things which are made as the work of an infinitely wise and powerful being; and when we are led to acknowledge his eternal power and godhead, as manifested in them. Rom. i. 20. (5.) We glorify the name of God in the works of providence, when we have such a sense of his mercies, as excites our gratitude and love; when we tremble at his judgments ; and when we justify him in all his ways towards us.-Gen. xxxii. 10; Psal. cxix. 120. (6.) We glorify the name of God in the wondrous plan of redemption, when we receive and rest upon Christ alone for salvation, as he is offered to us in the Gospel; when we renounce all our own righteousness; and when we are careful to maintain good works, that we may adorn the doctrine of God our Saviour in all things.

We pray that others may be enabled to glorify God, when we pray that the honour of his name may be maintained by them; that all nations may be turned from lying vanities to the service of the living God; that the earth may be full of the knowledge of the Lord as the waters cover the sea; and that God would send the Gospel to those who have never yet heard the glad tidings of salvation through Jesus Christ, and that he would make it more successful where it is already.