72 AN EXPOSITION OF [MaT. VI. 9.
for their own honour, that their hists may be fed by the con- tributions of heaven ; so, by a wicked design, they would even make God to serve the devil. The best of us, when we come to pray, what a deep sense have we of our own wants, and no desire of the glory of God ! If we beg daily bread, maintenance, and protection, we do not beg it as a talent to be improved for our master's use, but as fuel for our lusts. If we beg deliverance, it is because we are in pain, and ill at ease ; not that we may honour and glorify God, that mercy and truth may shine forth. If we beg pardon, it is only to get rid of the smart, and be enlarged out of the stocks of conscience. If they beg grace, it is but a lazy wish after sanctification, because they are convinced there is no other way to be happy. If they beg eternal glory, they do not beg it for God, it appears plainly, because they can be content to dishonour God long, provided they at length may be saved. Most of us pray without a heart set to glorify God, and to bring honour unto his great name. Though a man hath never so much sense and feeling in his prayer, yet if his heart be not duly set as to the glory of God, his prayer is turned into sin. It is not the manner or the vehemency only, for a carnal spring may send forth high tides of affection, and motions that come from lust may be earnest and very rapid ; therefore it is not enough to have fervour and vehemency, but when our aim is to honour and glorify God : Zech. vii. 5, 6, ' When ye fasted, did ye at all fast unto me, even to me ? And when ye did eat, and when ye did drink, did you not eat for yourselves, and drink for yourselves ? '
Use 2. For exhortation, to press us to seek the glory of God above all things. Take these arguments: —
1. How necessary it is the Lord should have his glory. The world serves for no other purpose ; it is made and continued for this end: Eev. iv. 11, 'Thou art worthy, 0 Lord, to receive glory, and honour, and power ; for thou hast created all things, and for thy pleasure they are and were created.' All that God hath made, it was for his own glory; and, Eom. xi. 36, ' For of him, and through him, and to him are all things ; to whom be glory for ever. Amen.' Of him, in a way of creation ; through him, by way of providential in- fluence and supportation ; that they may be to him in their final tend- ency and result. God did not make us for ourselves, but his own glory.
2. It is a singular benefit to be admitted to sanctify God's name. Oh that poor worms should come and put the crown upon God's head ! and that he will count anything we can do to be a glory to himself: 1 Chron. xxix. 14, ' But who am I, and what is my people, that we should be able to offer so willingly after this sort ? For all things come of thee, and of thine own have we given thee.'
3. Consider how much it concerneth us, that we may make some restitution for our former dishonouring of God ; therefore we should be more zealous in this work. How forward have we been to dis- honour God in thought, word, and deed, before the Lord wrought upon us ! There is not a mercy but we have abused it, nor anything we have meddled with, but one way or other we have turned it to the Lord's reproach and dishonour. Now when the Lord hath put grace in our hearts, when we are ' a people formed for his praise ' — Lsa. xliii.
Mat. VI. 9.] the lord's prayer. 73
— when he hath made us anew, we should think of making some restitution, some amends to God, and shoukl zealously affect his glory- above all things.
Use 3. For trial. Do we prefer the glory of God in the first place ? Take these marks : —
1. Then we would be content with our loss, provided the name of God may gain any respect in the w^orld ; and so he may be magni- fied, no matter what becomes of us, and our interest and concernment : Phil. i. 20. The apostle expresseth there a kind of indiffercncy : so ' Christ sliall be magnified in my body, whether it be by life or by death.' Oh, then it is a sign you make it your purpose, drift, and care, when you are contented to do or be anything that God will have you to be or do. This holds good, not only in temporal concernments, when you are content to want necessary food, &c., but it holds also in spiritual concernments: as to sense of pardon, though God should suspend the consolations of his Spirit, yet, if it be for the glory of his grace, I am to be content ; nay, in some cases God's glory is more to be cared for than our own salvation, if they two could come in com- petition ; but that case never falls out with the creature — our salva- tion is conjoined with the glory of God. But yet, in supposition, if it should, as Paul and Moses puts the supposition — Exod. xxxii. 32, ' Blot me, I pray thee, out of the book which thou hast written ' — so God might be honoured in saving that people. So Eom. ix. 3, ' For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh.' It was not a rash speech, a thing spoken out of an unadvised passion : see but w^itli what a serious preface it is ushered in, ver. 1, 'God is my witness, I lie not, my conscience also bearing me witness in the Holy Ghost.' He calls God to witness this was the real disposition of his heart, and he speaks advisedly, and wdth good deliberation.