Fourthly, The next thing is the note of Distinction, Hallowed be [thy] Name, not ours. There seems to be a secret opposition between our Name, and the Name of God. When we come to pray, we should distinctly remember whose Name is to be glorified, that God may be at the end of every Request. We beg of God many times, but we think of our selves, our Hearts run upon our own Name, and upon our own Esteem. How often do we come to him with a selfish aim, as if we would draw God into our own Designs and Purposes? None are so un•it to glorify God, and so unwelcome to him, as those that are so wedded and vehemently addicted to their own Honour and Esteem in the World. Therefore Christ by way of Distinction, by way of Opposition to this innate Disposition that is in us, he would have us to say, Hallowed by THY Name. That which gives •ost Honour to God, is believing. Rom. 4. 19, 20. Abraham was strong in Faith, giving Glory to God. Now none so unfit for the work, as they that seek Glory for themselves, Joh. 5. 44. How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only? Affectation of Vain-Glory, or Splendour of our own Name, is a temper inconsistent with Faith, which is the Grace that gives honour to God. I say, when we hunt after Respect from Men, and make that the chiefest scope of our Actions, God's Glory will certainly lye in the Dust; when we are to suffer ignominy and Abasement for his sake, the care of God's Glory will be laid aside. The great Sin of the old-World was this, Gen. 11. 4. Let us […] u• a Name. There are many Conceits about that Enterprise, what that People should aim at ⟨p. 169⟩there, in building so great and so vast a Tower, before God confounded their Tongues. Some interpreting that place, Let us build us a Tower even to Heaven, think this was their intention to make a way into Heaven. But it is not likely they would be so foolish that had so late Experience of the Flood, and when the Ark rested upon the top of the highest Mountains, found themselves to be at so great and vast a distance from Heaven. Some think it was (as Josephus) to secure themselves from another Flood: But that was sufficiently done by God's Promise, who had engaged to them he would no more destroy the Earth by Water; and if that were their intention, why should they build in the Plain, between the two Rivers of Tigris and Euphrates?
Fourthly, The next thing is the note of Distinction, Hallowed be [thy] Name, not ours. There seems to be a secret opposition between our Name, and the Name of God. When we come to pray, we should distinctly remember whose Name is to be glorified, that God may be at the end of every Request. We beg of God many times, but we think of our selves, our Hearts run upon our own Name, and upon our own Esteem. How often do we come to him with a selfish aim, as if we would draw God into our own Designs and Purposes? None are so un•it to glorify God, and so unwelcome to him, as those that are so wedded and vehemently addicted to their own Honour and Esteem in the World. Therefore Christ by way of Distinction, by way of Opposition to this innate Disposition that is in us, he would have us to say, Hallowed by THY Name. That which gives •ost Honour to God, is believing. Rom. 4. 19, 20. Abraham was strong in Faith, giving Glory to God. Now none so unfit for the work, as they that seek Glory for themselves, Joh. 5. 44. How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only? Affectation of Vain-Glory, or Splendor of our own Name, is a temper inconsistent with Faith, which is the Grace that gives honour to God. I say, when we hunt after Respect from Men, and make that the chiefest scope of our Actions, God's Glory will certainly lye in the Dust; when we are to suffer ignominy and Abasement for his sake, the care of God's Glory will be laid aside. The great Sin of the old-World was this, Gen. 11. 4. Let us 〈…〉 u• a Name. There are many Conceits about that Enterprize, what that People should aim at ⟨p. 169⟩there, in building so great and so vast a Tower, before God confounded their Tongues. Some interpreting that place, Let us build us a Tower even to Heaven, think this was their intention to make a way into Heaven. But it is not likely they would be so foolish that had so late Experience of the Flood, and when the Ark rested upon the top of the highest Mountains, found themselves to be at so great and vast a distance from Heaven. Some think it was (as Iosephus) to secure themselves from another Flood: But that was sufficiently done by God's Promise, who had engaged to them he would no more destroy the Earth by Water; and if that were their intention, why should they build in the Plain, between the two Rivers of Tygris and Euphrates?
