Object. But is it lawful thus to wish to be accursed ? Certainly Paul could not wish himself to love Christ less, or to be less beloved of him ; for these things we cannot part with them without sin ; but in our enjoyment of Christ there is a happy part, some personal happiness which resulteth to us. Now all this he could lay at God's feet. How so ? What, for others? A regular love begins at home, and every man is bound to look to his own salvation first, and then the salvation of others. But that was not the case ; it was not their salvation and Paul's salvation which was in competition, but the glory of God, and the common salvation of the Jews, and Paul's particular salvation. It was a mighty prejudice to the gospel that the people from whom Christ's messengers proceeded — for the law went out of Sion, the gospel came out from among the Jews — that so many of them were prejudiced, and a mighty eclipse to the glory of God. Now he could lay down all his personal happiness at God's feet, he speaks in supposition, if such a case falls out. But, however, this is a clear rule : the glory of God must be preferred before onr own salvation. In some cases there will be need of this rule. For in- stance, there is many a man that possibly is convinced of a false religion ; and the first question men make is, if they can be saved in such a religion, but many men are hardened in Popery. When, there-
74 AN EXPOSITION OF [MaT. VI. 9.
fore, a man is contented to continue in a false religion, and dishonour God with his compliance there, provided he may be saved, he prefers his own salvation before the glory of God ; and in case of the delay of repentance, when men dally with God, and put off the work of return- ing to the Lord until another time, or hereafter it is time enough to repent, these men prize their salvation before the glory of God, If it were true upon that supposition, that if ever they shall be saved, they are contented God shall be dishonoured a great deal longer, and that if they be saved at length this will satisfy them.
Quest. But how may we discern that we make the glory of God the first and chief thing we aim at in prayer ?
1. Partly by the work of your own thoughts. The end is first in intention, though last in execution. When you are praying for a public mercy against an enemy, what runs in your thoughts ? Revenge, safety, and your own personal happiness, or God's glory ? 'What wilt thou do, 0 Lord, unto thy great name?' Josh. vii. 9. Are you pleasing yourselves with suppositions of your escape and deliverance, and reeking your wrath upon your adversaries •? So in pra5'er for strength and quickening, what is it that runs in your mind ? Are you entertaining your spirit with dreams of applause, and feeding your minds with the sweetness of popular acclamation ?
2. By the manner of praying, absolutely for God's glory, but for all other things with a sweet submission to God's will : John xii. 27, ' Father, save me from this hour : but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.' Christ is absolute in the request, and he receives an answer. Is this enough ? Do you mainly press God with this, that he might provide for his own glorious name, that his name might not lie under reproach ? But now carnal aims do make afi'ection impetuous and impatient of check and denial. Eachel must have children, or die. When the heart is set upon earthly success, pleasure, or comfort, then they cannot brook a denial without murmuring. The children of God only accept of God's glory, and in all other things they leave themselves to God's disposal, and therefore this is the main thing.
3. Partly too by the disposition of your hearts when your prayers are accomplished, and God hath given any blessing you pray for. We do not ask it for God's glory, if we do not use it for God's glory. The time of having mercies is the time of trial, and therefore when Ave consume our mercies upon our lusts, when they do not conduce to check our sins, it is a sign God's glory is not the thing intended as it should be.
Thus for the order of this petition.
II. The necessity of putting up such a request to God. It is his charge to us in the third commandment, that we should sanctify his name : ' Thou shalt not take the name of the Lord thy God in vain.' The positive part of that commandment is, thou shalt sanctify it. Now here we make it matter of prayer to God : ' Hallowed be thy. name.' From whence let me observe : —
Doct. Those that would have God's name hallowed and glorified, must seriously deal with God about it.
Mat. VI. 9.] the lord's prayer. 75
There are several reasons why we must put up such requests to God. I might argue from the utility and the necessity of it. First, The utility. "We put up these requests to God : —