Chapter XX (3)

XXIX. But this diligence in prayer, although it chiefly respects the particular and private devotions of each individual, has, notwithstanding, some reference also to the public prayers of the Church. But these cannot be unceasing, nor ought they to be conducted otherwise than according to the polity which is appointed by the common consent. This, indeed, I confess. For therefore also certain hours are fixed and prescribed, though indifferent with God, yet necessary to the customs of men, that the benefit of all may be regarded, and all the affairs of the Church be administered, according to the direction of Paul, “decently and in order.”[385] But this by no means prevents it from being the duty of every Church often to stimulate themselves to a greater frequency of prayer, and also to be inflamed with more ardent devotion on the pressure of any necessity unusually great. But the place to speak of perseverance, which is nearly allied to unceasing diligence, will be towards the end. Moreover these things afford no encouragement to those vain repetitions which Christ has chosen to interdict us;[386] for he does not forbid us to pray long or frequently, or with great fervour of affection; but he forbids us to confide in our ability to extort any thing from God by stunning his ears with garrulous loquacity, as though he were to be influenced by the arts of human persuasion. For we know that hypocrites, who do not consider that they are concerned with God, are as pompous in their prayers as in a triumph. For that Pharisee, who thanked God that he was not like other men,[387] undoubtedly flattered himself in the eyes of men, as if he wished to gain by his prayer the reputation of sanctity. Hence that βαττολογια (_vain repetition_) which from a similar cause at present prevails among the Papists; while some vainly consume the time by reiterating the same oraisons, and others recommend themselves among the vulgar by a tedious accumulation of words. Since this garrulity is a puerile mocking of God, we need not wonder that it is prohibited in the Church, that nothing may be heard there but what is serious, and proceeds from the very heart. Very similar to this corrupt practice is another, which Christ condemns at the same time; that hypocrites, for the sake of ostentation, seek after many witnesses of their devotions, and rather pray in the market-place, than that their prayers should want the applause of the world. But as it has been already observed that the end of prayer is to elevate our minds towards God, both in a confession of his praise and in a supplication of his aid, we may learn from this that its principal place is in the mind and heart; or, rather, that prayer itself is the desire of the inmost heart, which is poured out and laid before God the searcher of hearts. Wherefore our heavenly Teacher, as has already been mentioned, when he intended to deliver the best rule respecting prayer, gave the following command: “Enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.”[388] For when he has dissuaded from imitating the example of hypocrites, who endeavoured by the ambitious ostentation of their prayers to gain the favour of men, he immediately adds a better direction, which is, to enter into our closet, and there to pray with the door shut. In which words, as I understand them, he has taught us to seek retirement, that we may be enabled to descend into our own hearts, with all our powers of reflection, and promised us that God, whose temples our bodies ought to be, will accede to the desires of our souls. For he did not intend to deny the expediency of praying also in other places; but shows that prayer is a kind of secret thing, which lies principally in the heart, and requires a tranquillity of mind undisturbed by all cares. It was not without reason, therefore, that the Lord himself, when he would engage in an unusual vehemence of devotion, retired to some solitary place, far from the tumult of men; but with a view to admonish us by his own example, that we ought not to neglect these helps, by which our hearts, naturally too inconstant, are more intensely fixed on the devotional exercise. But notwithstanding, as he did not refrain from praying even in the midst of a multitude, if at any time the occasion required it, so we, in all places where it may be necessary, should “lift up holy hands.”[389] And so it is to be concluded, that whoever refuses to pray in the solemn assembly of the saints, knows nothing of private prayer, either solitary or domestic. And again, that he who neglects solitary and private prayer, how sedulously soever he may frequent the public assemblies, only forms there such as are mere wind, because he pays more deference to the opinion of men than to the secret judgment of God. In the mean time, that the common prayers of the Church might not sink into contempt, God anciently distinguished them by splendid titles, especially when he called the temple a “house of prayer.”[390] For by this expression he taught both that the duty of prayer is a principal part of his worship, and that the temple had been erected as a standard for believers, in order that they might engage in it with one consent. There was also added a remarkable promise: “Praise waiteth for thee, O God, in Sion; and unto thee shall the vow be performed;”[391] in which words the Psalmist informs us that the prayers of the Church are never in vain, because the Lord supplies his people with perpetual matter of praise and joy. But though the legal shadows have ceased, yet since it has been the Divine will by this ceremony to maintain a unity of faith among us also, the same promise undoubtedly belongs to us, Christ having confirmed it with his own mouth, and Paul having represented it as perpetually valid.

XXX. Now, as God in his word commands believers to unite in common prayers, so also it is necessary that public temples be appointed for performing them; where they who refuse to join with the people of God in their devotions, have no just reason for abusing this pretext, that they enter into their closets, in obedience to the Divine mandate. For he who promises to grant whatever shall be implored by two or three persons convened in his name,[392] proves that he is far from despising prayers offered in public; provided they be free from ostentation and a desire of human applause, and accompanied with a sincere and real affection dwelling in the secret recesses of the heart. If this be the legitimate use of temples, as it certainly is, there is need of great caution, lest we either consider them as the proper habitations of the Deity, where he may be nearer to us to hear our prayers,—an idea which has begun to be prevalent for several ages,—or ascribe to them I know not what mysterious sanctity, which might be supposed to render our devotions more holy in the Divine view. For since we are ourselves the true temples of God, we must pray within ourselves, if we wish to invoke him in his holy temple. But let us, who are directed to worship the Lord “in spirit and in truth,”[393] without any difference of place, relinquish those gross ideas of religion to the Jews or pagans. There was, indeed, anciently a temple dedicated, by Divine command, to the oblation of prayers and sacrifices: at that time the truth was figuratively concealed under such shadows; but now, having been plainly discovered to us, it no longer permits an exclusive attachment to any material temple. Nor, indeed, was the temple recommended to the Jews that they might enclose the Divine presence within its walls, but that they might be employed in contemplating a representation of the true temple. Therefore Isaiah and Stephen have sharply reprehended those who suppose that God dwells in any respect “in temples made with hands.”[394]

XXXI. Hence it is moreover clearly evident, that neither voice nor singing, if used in prayer, has any validity, or produces the least benefit with God, unless it proceed from the inmost desire of the heart. But they rather provoke his wrath against us, if they be only emitted from the lips and throat; since that is an abuse of his sacred name, and a derision of his majesty; as we conclude from the words of Isaiah, which, though their meaning be more extensive, contain also a reproof of this offence: “The Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men,—therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder; for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.”[395] Nor do we here condemn the use of the voice, or singing, but rather highly recommend them, provided they accompany the affection of the heart. For they exercise the mind in Divine meditation, and fix the attention of the heart; which by its lubricity and versatility is easily relaxed and distracted to a variety of objects, unless it be supported by various helps. Besides, as the glory of God ought in some respect to be manifested in every part of our bodies, to this service, both in singing and in speaking, it becomes us especially to addict and devote our tongues, which were created for the express purpose of declaring and celebrating the Divine praises. Nevertheless the principal use of the tongue is in the public prayers which are made in the congregations of believers; the design of which is, that with one common voice, and as it were with the same mouth, we may all at once proclaim the glory of God, whom we worship in one spirit and with the same faith; and this is publicly done, that all interchangeably, each one of his brother, may receive the confession of faith, and be invited and stimulated by his example.

XXXII. Now, the custom of singing in churches (to speak of it by the way) not only appears to be very ancient, but that it was even used by the apostles, may be concluded from these words of Paul: “I will sing with the spirit, and I will sing with the understanding also.”[396] Again, to the Colossians: “Teaching and admonishing one another in psalms, and hymns, and spiritual songs, singing with grace in your hearts to the Lord.”[397] For in the former passage he inculcates singing with the voice and with the heart; and in the latter he recommends spiritual songs, which may conduce to the mutual edification of the saints. Yet that it was not universal is proved by Augustine, who relates that in the time of Ambrose, the church at Milan first adopted the practice of singing, when, during the persecution of the orthodox faith by Justina, the mother of Valentinian, the people were unusually assiduous in their vigils; and that the other Western churches followed. For he had just before mentioned that this custom had been derived from the churches of the East. He signifies also, in the second book of his Retractations, that in his time it was received in Africa. “One Hilary, (says he,) who held the tribunitial office, took every opportunity of loading with malicious censures the custom which was then introduced at Carthage, that hymns from the Book of Psalms should be sung at the altar, either before the oblation, or while that which had been offered was distributed to the people. In obedience to the commands of my brethren, I answered him.” And certainly if singing be attempered to that gravity which becomes the presence of God and of angels, it adds a dignity and grace to sacred actions, and is very efficacious in exciting the mind to a true concern and ardour of devotion. Yet great caution is necessary, that the ears be not more attentive to the modulation of the notes, than the mind to the spiritual import of the words. With which danger Augustine confesses himself to have been so affected, as sometimes to have wished for the observance of the custom instituted by Athanasius, who directed that the reader should sound the words with such a gentle inflection of voice, as would be more nearly allied to rehearsing than to singing. But when he recollected the great benefit which himself had received from singing, he inclined to the other side. With the observance, therefore, of this limitation, it is without doubt an institution of great solemnity and usefulness. As, on the reverse, whatever music is composed only to please and delight the ear, is unbecoming the majesty of the Church, and cannot but be highly displeasing to God.

XXXIII. Hence also it plainly appears, that public prayers are to be composed, not in Greek among the Latins, nor in Latin among the French or English, as has hitherto been universally practised; but in the vernacular tongue, which may be generally understood by the whole congregation; for it ought to be conducted to the edification of the whole Church, to whom not the least benefit can result from sounds which they do not understand. But they who disregard the voice both of charity and of humanity, ought at least to discover some little respect for the authority of Paul, whose words are free from all ambiguity: “When thou shalt bless with the Spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest? For thou verily givest thanks well, but the other is not edified.”[398] Who, then, can sufficiently wonder at the unbridled license of the Papists, who, notwithstanding this apostolic caution against it, are not afraid to bellow their verbose prayers in a foreign language, of which they neither sometimes understand a syllable themselves, nor wish a syllable to be understood by others! But Paul directs to a different practice: “What is it then? (says he) I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also.”[399] Signifying by the word _spirit_ the peculiar gift of tongues, which was abused by some of its possessors, when they separated it from understanding. Thus it must be fully admitted, that both in public and in private prayer, the tongue, unaccompanied by the heart, cannot but be highly displeasing to God; and likewise that the mind ought to be incited, in the ardour of meditation, to rise to a much higher elevation than can ever be attained by the expression of the tongue; lastly, that the tongue is indeed not necessary to private prayer, any further than as the mind is insufficient to arouse itself, or as the vehemence of its emotions irresistibly carries the tongue along with them. For though some of the best prayers are not vocal, yet it is very common, under strong emotions, for the tongue to break forth into sounds, and the other members into gestures, without the least ostentation. Hence the uncertain muttering of Hannah,[400] somewhat similar to which is experienced by the saints in all ages, when they break forth into abrupt and imperfect sounds. The corporeal gestures usually observed in prayer, such as kneeling and uncovering the head, are customs designed to increase our reverence of God.

XXXIV. Now, we must learn not only a certain rule, but also the form of praying; even that which our heavenly Father has given us by his beloved Son;[401] in which we may recognize his infinite goodness and clemency. For beside advising and exhorting us to seek him in all our necessities, as children, whenever they are afflicted with any distress, are accustomed to have recourse to the protection of their parents; seeing that we did not sufficiently perceive how great was our poverty, what it was right to implore, or what would be suitable to our condition, he has provided a remedy even for this our ignorance, and abundantly supplied the deficiencies of our capacity. For he has prescribed for us a form, in which he gives a statement of all that it is lawful to desire of him, all that is conducive to our benefit, and all that it is necessary to ask. From this kindness of his, we derive great consolation in the persuasion that we pray for nothing absurd, nothing injurious or unseasonable; in a word, nothing but what is agreeable to him; since our petitions are almost in his own words. Plato, observing the ignorance of men in presenting their supplications to God, which if granted were frequently very detrimental to them, pronounces this to be the best method of praying, borrowed from an ancient poet: “King Jupiter, give us those things which are best, whether we pray for them or not; but command evil things to remain at a distance from us, even though we implore them.” And indeed the wisdom of that heathen is conspicuous in this instance, since he considers it as very dangerous to supplicate the Lord to gratify all the dictates of our appetites; and at the same time discovers our infelicity, who cannot, without danger, even open our mouths in the presence of God, unless we be instructed by the Spirit in the right rule of prayer.[402] And this privilege deserves to be the more highly valued by us, since the only begotten Son of God puts words into our mouths, which may deliver our minds from all hesitation.

XXXV. This form or rule of prayer, whichever appellation be given to it, is composed of six petitions. For my reason for not agreeing with those who divide it into seven parts is, that the Evangelist appears, by the insertion of the adversative conjunction, to connect together these two clauses; as though he had said, Suffer us not to be oppressed with temptation, but rather succour our weakness, and deliver us, that we may not fall. The ancient writers of the Church also are of our opinion; so that what is now added in Matthew in the seventh place, must be explained as belonging to the sixth petition. Now, though the whole prayer is such, that in every part of it the principal regard must be paid to the glory of God, yet to this the first three petitions are particularly devoted, and to this alone we ought to attend in them, without any consideration of our own interest. The remaining three concern ourselves, and are expressly assigned to supplications for those things which tend to our benefit. As when we pray that God’s name may be hallowed, since he chooses to prove whether our love and worship of him be voluntary, or dictated by mercenary motives, we must then think nothing of our own interest, but his glory must be proposed as the only object of our fixed attention; nor is it lawful for us to be differently affected in the other petitions of this class. And this indeed conduces to our great benefit; because, when the Divine name is hallowed or sanctified as we pray, it becomes likewise our sanctification. But our eyes should overlook, and be, as it were, blind to such advantage, so as not to pay the least regard to it. And even if we were deprived of all hope of private benefit, yet this hallowing, and the other things which pertain to the glory of God, ought still to be the objects of our desires and of our prayers. This is conspicuous in the examples of Moses and Paul,[403] who felt a pleasure in averting their minds and eyes from themselves, and in praying with vehement and ardent zeal for their own destruction, that they might promote the kingdom and glory of God even at the expense of their own happiness. On the other hand, when we pray that our daily bread may be given us, although we wish for what is beneficial to ourselves, yet here also we ought principally to aim at the glory of God, so as not even to ask it, unless it tend to his glory. Now, let us attempt an explanation of the prayer itself.

XXXVI. OUR FATHER, WHO ART IN HEAVEN, &c. The first idea that occurs is, what we have before asserted, that we ought never to present a prayer to God but in the name of Christ, since no other name can recommend it to his regard. For by calling God our Father, we certainly plead the name of Christ. For with what confidence could any one call God his Father? who could proceed to such a degree of temerity, as to arrogate to himself the dignity of a son of God, if we had not been adopted as the children of his grace in Christ? who, being his true Son, has been given by him to us as our brother, that the character which properly belongs to him by nature, may become ours by the blessing of adoption, if we receive this inestimable favour with a steady faith; as John says, that to them is given “power to become the sons of God, even to them that believe on the name of the only begotten of the Father.”[404] Therefore he denominates himself our Father, and wishes us to give him the same appellation; delivering us from all diffidence by the great sweetness of this name, since the affection of love can nowhere be found in a stronger degree than in the heart of a father. Therefore he could not give us a more certain proof of his infinite love towards us, than by our being denominated the sons of God. But his love to us is as much greater and more excellent than all the love of our parents, as he is superior to all men in goodness and mercy;[405] so that though all the fathers in the world, divested of every emotion of paternal affection, should leave their children destitute, he will never forsake us, because “he cannot deny himself.”[406] For we have his promise, “If ye, then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven?”[407] Again, in the prophet: “Can a woman forget her child? Yea, they may forget, yet will I not forget thee.”[408] But if we are his sons, then, as a son cannot commit himself to the protection of a stranger and an alien, without at the same time complaining of the cruelty or poverty of his father, so neither can we seek supplies for our wants from any other quarter than from him, without charging him with indigence and inability, or with cruelty and excessive austerity.

XXXVII. Neither let us plead that we are justly terrified by a consciousness of our sins, which may cause even a merciful, kind Father to be daily offended with us. For if, among men, a son can conduct his cause with his father by no better advocate, can conciliate and recover his lost favour by no better mediator, than by approaching him as an humble suppliant, acknowledging his own guilt, and imploring his father’s mercy, (for the bowels of a father could not conceal their emotions at such supplications,) what will he do, who is “the Father of mercies, and the God of all comfort?”[409] Will he not hear the cries and groans of his children when they deprecate his displeasure for themselves, especially since it is to this that he invites and exhorts us; rather than attend to any intercessions of others, to which they resort in great consternation, not without some degree of despair, arising from a doubt of the kindness and clemency of their Father? Of this exuberance of paternal kindness, he gives us a beautiful representation in a parable;[410] where a father meets and embraces a son who had alienated himself from his family, who had dissolutely lavished his substance, who had grievously offended him in every respect: nor does he wait till he actually supplicates for pardon, but anticipates him, recognizes him when returning at a great distance, voluntarily runs to meet him, consoles him, and receives him into favour. For by proposing to our view an example of such great kindness in a man, he intended to teach us how much more abundant compassion we ought, notwithstanding our ingratitude, rebellion, and wickedness, to expect from him, who is not only our Father, but the most benevolent and merciful of all fathers, provided we only cast ourselves on his mercy. And to give us the more certain assurance that he is such a Father, if we be Christians, he will be called not only “Father,” but expressly “Our Father;” as though we might address him in the following manner: O Father, whose affection towards thy children is so strong, and whose readiness to pardon them is so great, we thy children invoke thee and pray to thee, under the assurance and full persuasion that thou hast no other than a paternal affection towards us, how unworthy soever we are of such a Father. But because the contracted capacities of our minds cannot conceive of a favour of such immense magnitude, we not only have Christ as the pledge and earnest of adoption, but as a witness of this adoption he gives us the Spirit, by whom we are enabled with a loud voice freely to cry, “Abba, Father.”[411] Whenever, therefore, we may be embarrassed by any difficulty, let us remember to supplicate him, that he will correct our timidity, and give us this spirit of magnanimity to enable us to pray with boldness.

XXXVIII. But since we are not instructed, that every individual should appropriate him to himself exclusively as his Father, but rather that we should all in common call him Our Father, we are thereby admonished how strong a fraternal affection ought to prevail among us, who, by the same privilege of mercy and free grace, are equally the children of such a Father. For if we all have one common Father,[412] from whom proceeds every blessing we enjoy, there ought to be nothing exclusively appropriated by any among us, but what we should be ready to communicate to each other with the greatest alacrity of heart, whenever necessity requires. Now, if we desire, as we ought, to exert ourselves for our mutual assistance, there is nothing in which we can better promote the interests of our brethren, than by commending them to the providential care of our most benevolent Father, with whose mercy and favour no other want can be experienced. And, indeed, this is a debt which we owe to our Father himself. For as he who truly and cordially loves any father of a family, feels likewise a love and friendship for his whole household, in the same manner, our zeal and affection towards this heavenly Father must be shown towards his people, his family, his inheritance, whom he has dignified with the honourable appellation of the “fulness” of his only begotten Son.[413] Let a Christian, then, regulate his prayers by this rule, that they be common, and comprehend all who are his brethren in Christ; and not only those whom he at present sees and knows to be such, but all men in the world; respecting whom, what God has determined is beyond our knowledge; only that to wish and hope the best concerning them, is equally the dictate of piety and of humanity. It becomes us, however, to exercise a peculiar and superior affection “unto them who are of the household of faith;” whom the apostle has in every case recommended to our particular regards.[414] In a word, all our prayers ought to be such, as to respect that community which our Lord has established in his kingdom and in his family.

XXXIX. Yet this is no objection to the lawfulness of particular prayers, both for ourselves and for other certain individuals; provided our minds be not withdrawn from a regard to this community, nor even diverted from it, but refer every thing to this point. For though the words of them be singular, yet as they are directed to this end, they cease not to be common. All this may be rendered very intelligible by a similitude. God has given a general command to relieve the wants of all the poor; and yet this is obeyed by them who to that end succour the indigence of those whom they either know or see to be labouring under poverty; even though they pass by multitudes who are oppressed with necessities equally severe, because neither their knowledge nor ability can extend to all. In the same manner, no opposition is made to the Divine will by them who, regarding and considering this common society of the Church, present such particular prayers, in which, with a public spirit, but in particular terms, they recommend to God themselves or others, whose necessity he has placed within their more immediate knowledge. However, there is not a perfect similarity in every respect between prayer and donation of alms, for munificence cannot be exercised but towards them whose wants we have perceived; but we may assist by our prayers even the greatest strangers, and those with whom we are the most unacquainted, how distant soever they may be from us. This is done by that general form of prayer, which comprehends all the children of God, among whom they also are numbered. To this may be referred the exhortation which Paul gives believers of his age, “that men pray every where, lifting up holy hands without wrath;”[415] because by admonishing them, that discord shuts the gate against prayers, he advises them unanimously to unite all their petitions together.

XL. It is added, THAT HE IS IN HEAVEN. From which it is not hastily to be inferred, that he is included and circumscribed within the circumference of heaven, as by certain barriers. For Solomon confesses, that “the heaven of heavens cannot contain” him.[416] And he says himself, by the prophet, “The heaven is my throne, and the earth is my footstool.”[417] By which he clearly signifies that he is not limited to any particular region, but diffused throughout all space. But because the dulness of our minds could not otherwise conceive of his ineffable glory, it is designated to us by the heaven, than which we can behold nothing more august or more majestic. Since, then, wherever our senses apprehend any thing, there they are accustomed to fix it, God is represented as beyond all place, that when we seek him we may be elevated above all reach of both body and soul. Moreover, by this form of expression, he is exalted above all possibility of corruption or mutation: finally, it is signified, that he comprehends and contains the whole world, and governs the universe by his power. Wherefore, this is the same as if he had been said to be possessed of an incomprehensible essence, infinite magnitude or sublimity, irresistible power, and unlimited immortality. But when we hear this, our thoughts must be raised to a higher elevation when God is mentioned; that we may not entertain any terrestrial or carnal imaginations concerning him, that we may not measure him by our diminutive proportions, or judge of his will by our affections. We should likewise be encouraged to place the most implicit reliance on him, by whose providence and power we understand both heaven and earth to be governed. To conclude: under the name of “Our Father” is represented to us, that God who has appeared to us in his own image, that we might call upon him with a steady faith; and the familiar appellation of Father is not only adapted to produce confidence, but also efficacious to prevent our minds from being seduced to dubious or fictitious deities, and to cause them to ascend from the only begotten Son to the common Father of angels and of saints; moreover, when his throne is placed in heaven, we are reminded by his government of the world, that it is not in vain for us to approach to him who makes us the objects of his present and voluntary care. “He that cometh to God (says the apostle) must believe that he is, and that he is a rewarder of them that diligently seek him.”[418] Christ asserts both these of his Father, that we may have first a firm faith in his existence, and then a certain persuasion that, since he deigns to extend his providence to us, he will not neglect our salvation. By these principles, Paul prepares us for praying in right manner; for his exhortation, “Let your requests be made known unto God,” is thus prefaced: “The Lord is at hand. Be careful for nothing.”[419] Whence it appears, that their prayers must be attended with great doubt and perplexity of mind, who are not well established in this truth, that “the eyes of the Lord are upon the righteous.”[420]

XLI. The first petition is, THAT GOD’S NAME MAY BE HALLOWED; the necessity of which is connected with our great disgrace. For what is more shameful, than that the Divine glory should be obscured partly by our ingratitude, partly by our malignity, and, as far as possible, obliterated by our presumption, infatuation, and perverseness? Notwithstanding all the sacrilegious rage and clamours of the impious, yet the refulgence of holiness still adorns the Divine name. Nor does the Psalmist without reason exclaim, “According to thy name, O God, so is thy praise unto the ends of the earth.”[421] For wherever God may be known, there must necessarily be a manifestation of his perfections of power, goodness, wisdom, righteousness, mercy, and truth, which command our admiration and excite us to celebrate his praise. Therefore, because God is so unjustly robbed of his holiness on earth, if it is not in our power to assert it for him, we are at least commanded to regard it in our prayers. The substance of it is, that we wish God to receive all the honour that he deserves, that men may never speak or think of him but with the highest reverence; to which is opposed that profanation, which has always been too common in the world, as it continues to be in the present age. And hence the necessity of this petition, which, if we were influenced by only a tolerable degree of piety, ought to be superfluous. But if the name of God be truly hallowed, when separated from all others it breathes pure glory, we are here commanded to pray, not only that God will vindicate his holy name from all contempt and ignominy, but also that he will constrain all mankind to revere it. Now, as God manifests himself to us partly by his word, and partly by his works, he is no otherwise hallowed by us, than if we attribute to him in both instances that which belongs to him, and so receive whatever proceeds from him; ascribing, moreover, equal praise to his severity and to his clemency; since on the multiplicity and variety of his works he has impressed characters of his glory, which should draw from every tongue a confession of his praise. Thus will the Scripture obtain a just authority with us, nor will any event obstruct the benedictions which God deserves in the whole course of his government of the world. The tendency of the petition is, further, that all impiety which sullies this holy name, may be utterly abolished; that whatever obscures or diminishes this hallowing, whether detraction or derision, may disappear; and that while God restrains all sacrilege, his majesty may shine with increasing splendour.

XLII. The second petition is, THAT THE KINGDOM OF GOD MAY COME; which, though it contains nothing new, is yet not without reason distinguished from the first; because, if we consider our inattention in the most important of all concerns, it is useful for that which ought of itself to have been most intimately known to us, to be inculcated in a variety of words. Therefore, after we have been commanded to pray to God to subdue, and at length utterly to destroy, every thing that sullies his holy name, there is now added another petition, similar and almost identically the same—That his kingdom may come. Now, though we have already given a definition of this kingdom, I now briefly repeat, that God reigns when men, renouncing themselves and despising the world and the present state, submit themselves to his righteousness, so as to aspire to the heavenly state. Thus this kingdom consists of two parts; the one, God’s correcting by the power of his Spirit all our carnal and depraved appetites, which oppose him in great numbers; the other, his forming all our powers to an obedience to his commands. No others therefore observe a proper order in this petition, but they who begin from themselves, that is, that they may be purified from all corruptions which disturb the tranquillity, or violate the purity, of God’s kingdom. Now, since the Divine word resembles a royal sceptre, we are commanded to pray that he will subdue the hearts and minds of all men to a voluntary obedience to it. This is accomplished, when, by the secret inspiration of his Spirit, he displays the efficacy of his word, and causes it to obtain the honour it deserves. Afterwards, it is our duty to descend to the impious, by whom his authority is resisted with the perseverance of obstinacy and the fury of despair. God therefore erects his kingdom on the humiliation of the whole world, though his methods of humiliation are various; for he restrains the passions of some, and breaks the unsubdued arrogance of others. It ought to be the object of our daily wishes, that God would collect churches for himself from all the countries of the earth, that he would enlarge their numbers, enrich them with gifts, and establish a legitimate order among them; that, on the contrary, he would overthrow all the enemies of the pure doctrine and religion, that he would confound their counsels, and defeat their attempts. Whence it appears that the desire of a daily progress is not enjoined us in vain; because human affairs are never in such a happy situation, as that all defilement of sin is removed, and purity can be seen in full perfection. This perfection is deferred till the last advent of Christ, when, the apostle says, “God will be all in all.”[422] And so this petition ought to withdraw us from all the corruptions of the world, which separate us from God, and prevent his kingdom from flourishing within us; it ought likewise to inflame us with an ardent desire of mortifying the flesh, and finally to teach us to bear the cross; since these are the means which God chooses for the extension of his kingdom. Nor should we be impatient that the outward man is destroyed, provided the inward man be renewed. For this is the order of the kingdom of God, that, when we submit to his righteousness, he makes us partakers of his glory. This is accomplished, when, discovering his light and truth with perpetual accession of splendour, before which the shades and falsehoods of Satan and of his kingdom vanish and become extinct, he by the aids of his Spirit directs his children into the path of rectitude, and strengthens them to perseverance; but defeats the impious conspiracies of his enemies, confounds their insidious and fraudulent designs, disappoints their malice, and represses their obstinacy, till at length “he” will “consume” Antichrist “with the spirit of his mouth, and destroy” all impiety “with the brightness of his coming.”[423]

XLIII. The third petition is, THAT THE WILL OF GOD MAY BE DONE ON EARTH AS IT IS IN HEAVEN; which, though it is an appendage to his kingdom, and cannot be disjoined from it, is yet not without reason separately mentioned, on account of our ignorance, which does not apprehend with facility what it is for God to reign in the world. There will be nothing absurd, then, in understanding this as an explanation, that God’s kingdom will then prevail in the world, when all shall submit to his will. Now, we speak not here of his secret will, by which he governs all things, and appoints them to fulfil his own purposes. For though Satan and men oppose him with all the violence of rage, yet his incomprehensible wisdom is able, not only to divert their impetuosity, but to overrule it for the accomplishment of his decrees. But the Divine will here intended, is that to which voluntary obedience corresponds; and therefore heaven is expressly compared with the earth, because the angels, as the Psalmist says, spontaneously “do his commandments, hearkening unto the voice of his word.”[424] We are therefore commanded to desire that, as in heaven nothing is done but according to the Divine will, and the angels are placidly conformed to every thing that is right, so the earth, all obstinacy and depravity being annihilated, may be subject to the same government. And in praying for this, we renounce our own carnal desires; because, unless we resign all our affections to God, we are guilty of all the opposition in our power to his will, for nothing proceeds from us but what is sinful. And we are likewise habituated by this petition to a renunciation of ourselves, that God may rule us according to his own pleasure; and not only so, but that he may also create in us new minds and new hearts, annihilating our own, that we may experience no emotion of desire within us, but a mere consent to his will; in a word, that we may have no will of our own, but that our hearts may be governed by his Spirit, by whose internal teachings we may learn to love those things which please him, and to hate those which he disapproves; consequently, that he may render abortive all those desires which are repugnant to his will. These are the three first clauses of this prayer, in praying which we ought solely to have in view the glory of God, omitting all consideration of ourselves, and not regarding any advantage of our own, which, though they largely contribute to it, should not be our end in these petitions. But though all these things, even if we never think of them, nor wish for them, nor request them, must nevertheless happen in their appointed time, yet they ought to be the objects of our wishes, and the subjects of our prayers. And such petitions it will be highly proper for us to offer, that we may testify and profess ourselves to be the servants and sons of God; manifesting the sincerest devotedness, and making the most zealous efforts in our power for advancing the honour which is due to him, both as a Master and as a Father. Persons, therefore, who are not incited, by this ardent zeal for promoting the glory of God, to pray, that his name may be hallowed, that his kingdom may come, and that his will may be done, are not to be numbered among his sons and servants; and as all these things will be accomplished in opposition to their inclinations, so they will contribute to their confusion and destruction.

XLIV. Next follows the second part of the prayer, in which we descend to our own interests; not that we must dismiss all thoughts of the Divine glory, (which, according to Paul,[425] should be regarded even in eating and drinking,) and only seek what is advantageous to ourselves; but we have already announced that this is the distinction—that God, by exclusively claiming three petitions, absorbs us entirely in the consideration of himself, that thus he may prove our piety; afterwards he permits us to attend to our own interests, yet on this condition, that the end of all our requests be the illustration of his glory, by whatever benefits he confers on us, since nothing is more reasonable than that we live and die to him. But the first petition of the second part, GIVE US THIS DAY OUR DAILY BREAD, is a general request to God for a supply of all our corporeal wants in the present state, not only for food and clothing, but also for every thing which he sees to be conducive to our good, that we may eat our bread in peace. By this we briefly surrender ourselves to his care, and commit ourselves to his providence, that he may feed, nourish, and preserve us. For our most benevolent Father disdains not to receive even our body into his charge and protection, that he may exercise our faith in these minute circumstances, while we expect every thing from him, even down to a crumb of bread and a drop of water. For since it is a strange effect of our iniquity, to be affected and distressed with greater solicitude for the body than for the soul, many, who venture to confide to God the interests of their souls, are nevertheless still solicitous concerning the body, still anxious what they shall eat and what they shall wear; and unless they have an abundance of corn, wine, and oil, for the supply of their future wants, tremble with fear. Of so much greater importance to us is the shadow of this transitory life, than that eternal immortality. But they who, confiding in God, have once cast off that anxiety for the concerns of the body, expect likewise to receive from him superior blessings, even salvation and eternal life. It is therefore no trivial exercise of faith, to expect from God those things which otherwise fill us with so much anxiety; nor is it a small proficiency when we have divested ourselves of this infidelity, which is almost universally interwoven with the human constitution. The speculations of some, concerning supernatural bread, appear to me not very consonant to the meaning of Christ; for if we did not ascribe to God the character of our Supporter even in this transitory life, our prayer would be defective. The reason which they allege has too much profanity; that it is unbecoming for the children of God, who ought to be spiritual, not only to devote their own attention to terrestrial cares, but also to involve God in the same anxieties with themselves; as though, truly, his benediction and paternal favour were not conspicuous even in our sustenance; or there were no meaning in the assertion, that “godliness hath promise of the life that now is, and of that which is to come.”[426] Now, though remission of sins is of much greater value than corporeal aliments, yet Christ has given the first place to the inferior blessing, that he might gradually raise us to the two remaining petitions, which properly pertain to the heavenly life; in which he has consulted our dulness. We are commanded to ask “our bread,” that we may be content with the portion which our heavenly Father deigns to allot us, nor practise any illicit arts for the love of lucre. In the mean time, it must be understood that it becomes ours by a title of donation; because neither our industry, nor our labour, nor our hands, as is observed by Moses,[427] acquire any thing for us of themselves, when unattended by the Divine blessing; and that even an abundance of bread would not be of the least service to us, unless it were by the Divine power converted into nourishment. And therefore this liberality of God is equally as necessary to the rich as to the poor; for though their barns and cellars were full, they would faint with hunger and thirst, unless through his goodness they enjoyed their food. The expression “this day,” or “day by day,” as it is in the other Evangelist, and the epithet _daily_, restrain the inordinate desire of transitory things, with which we are often violently inflamed, and which leads to other evils; since if we have a greater abundance, we fondly lavish it away in pleasure, delights, ostentation, and other kinds of luxury. Therefore we are enjoined to ask only as much as will supply our necessity, and as it were for the present day, with this confidence, that our heavenly Father, after having fed us to-day, will not fail us to-morrow. Whatever affluence, then, we possess, even when our barns and cellars are full, yet it behoves us always to ask for our daily bread; because it must be considered as an undeniable truth, that all property is nothing, any further than the Lord, by the effusions of his favour, blesses it with continual improvement; and that even what we have in our possession is not our own, any further than as he hourly bestows on us some portion of it, and grants us the use of it. Since the pride of man does not easily suffer itself to be convinced of this, the Lord declares that he has given to all ages an eminent proof of it, by feeding his people with manna in the desert, in order to apprize us “that man doth not live by bread only, but by every word that proceedeth out of his mouth;”[428] which implies, that it is his power alone by which our life and strength are sustained, although he communicates it to us by corporeal means; as he is accustomed to teach us likewise by an opposite example, when he breaks, at his pleasure, the strength (and, as he himself calls it, “the staff”) of bread, so that though men eat they pine with hunger, and though they drink are parched with thirst.[429] Now, they who are not satisfied with daily bread, but whose avidity is insatiable, and whose desires are unbounded, and they who are satiated with their abundance, and think themselves secure amid their immense riches, and who nevertheless supplicate the Divine Being in this petition, are guilty of mocking him. For the former ask what they would not wish to obtain, and even what most of all they abominate, that is, daily bread only; they conceal from God, as much as they can, their avaricious disposition; whereas true prayer ought to pour out before him the whole mind, and all the inmost secrets of the soul; and the latter implore what they are far from expecting to receive from him, what they think they have in their own possession. In its being called “ours,” the Divine goodness is, as we have observed, the more conspicuous, since it makes that _ours_, to which we have no claim of right. Yet we must not reject the explanation which I have likewise hinted at, that it intends also such as is acquired by just and innocent labour, and not procured by acts of deception and rapine; because, whatever we acquire by any criminal methods, is never our own, but belongs to others. Our praying that it may be “given” to us signifies that it is the simple and gratuitous donation of God, from what quarter soever we receive it; even when it most of all appears to be obtained by our own skill and industry, and to be procured by our own hands; since it is solely the effect of his blessing, that our labours are attended with success.