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the lawfulness of particular prayers, both for ourselves and for other certain individuals; provided our minds be not withdrawn from a regard to this community, nor even diverted from it, but refer every thing to this point.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.
XLV. It follows—Forgive us our debts; in which petition, and the next, Christ has comprised whatever relates to the heavenly life; as in these two parts consists the spiritual covenant which God has made for the salvation of his Church—“I will write my law in their hearts, and will pardon their iniquities.”[[430]] Here Christ begins with remission of sins: immediately after, he subjoins a second favour—that God would defend us by the power, and support us by the aid, of his Spirit, to enable us to stand unconquered against all temptations. Sins he calls debts, because we owe the penalty of them—a debt we are altogether incapable of discharging, unless we are released by this remission, which is a pardon flowing from his gratuitous mercy, when he freely cancels these debts without any payment from us, being satisfied by his own mercy in Christ, who has once given himself for our redemption. Those, therefore, who rely on God’s being satisfied with their own merits, or the merits of others, and persuade themselves that remission of sins is purchased by these satisfactions, have no interest in this gratuitous forgiveness; and while they call upon God in this form, they are only subscribing their own accusation, and even sealing their condemnation with their own testimony. For they confess themselves debtors, unless they are discharged by the benefit of remission, which nevertheless they accept not, but rather refuse, while they obtrude upon God their own merits and satisfactions. For in this way they do not implore his mercy, but appeal to his judgment. They who amuse themselves with dreams of perfection, superseding the necessity of praying for pardon, may have disciples whom itching ears lead into delusions; but it must be clear that all whom they gain are perverted from Christ, since he teaches all to confess their guilt, and receives none but sinners; not that he would flatter and encourage sins, but because he knew that believers are never wholly free from the vices of their flesh, but always remain obnoxious to the judgment of God. It ought, indeed, to be the object of our desires and strenuous exertions, that, having fully discharged every part of our duty, we may truly congratulate ourselves before God on being pure from every stain; but as it pleases God to restore his image within us by degrees, so that some contagion always remains in our flesh, the remedy ought never to be neglected. Now, if Christ, by the authority given him by the Father, enjoins us, as long as we live, to have recourse to prayer for the pardon of guilt, who will tolerate the new teachers, who endeavour to dazzle the eyes of the simple with a visionary phantom of perfect innocence, and fill them with a confidence in the possibility of their being delivered from all sin? which, according to John, is no other than making God a liar.[[431]] At the same time, also, these worthless men, by obliterating one article, mutilate, and so totally invalidate, the covenant of God, in which we have seen our salvation is contained; being thus guilty not only of sacrilege by separating things so united, but also of impiety and cruelty, by overwhelming miserable souls with despair, and of treachery to themselves and others, by contracting a habit of carelessness, in diametrical opposition to the Divine mercy. The objection of some, that in wishing the advent of God’s kingdom, we desire at the same time the abolition of sin, is too puerile; because, in the first part of the prayer, we have an exhibition of the highest perfection, but here of infirmity. Thus these two things are perfectly consistent, that in aspiring towards the mark we may not neglect the remedies required by our necessity. Lastly, we pray that we may be forgiven AS WE FORGIVE OUR DEBTORS; that is, as we forgive and pardon all who have ever injured us, either by unjust actions or by contumelious language. Not that it is our province to forgive the guilt of sin and transgression; this is the prerogative of God alone: our forgiveness consists in divesting the mind of anger, enmity, and desire of revenge, and losing the memory of injuries by a voluntary forgetfulness. Wherefore we must not pray to God for forgiveness of sins, unless we also forgive all the offences and injuries of others against us, either present or past. But if we retain any enmities in our minds, meditate acts of revenge, and seek opportunities of annoyance, and even if we do not endeavour to obtain reconciliation with our enemies, to oblige them by all kind offices, and to render them our friends,—we beseech God, by this petition, not to grant us remission of sins. For we supplicate him to grant to us what we grant to others. This is praying him not to grant it to us, unless we grant it also. What do persons of this description gain by their prayers but a heavier judgment? Lastly, it must be observed, that this is not a condition, that he would forgive us as we forgive our debtors, because we can merit his forgiveness of us by our forgiveness of others, as though it described the cause of his forgiveness; but, by this expression, the Lord intended, partly to comfort the weakness of our faith; for he has added this as a sign, that we may be as certainly assured of remission of sins being granted us by him, as we are certain and conscious of our granting it to others; if, at the same time, our minds be freed and purified from all hatred, envy, and revenge; partly by this, as a criterion, he expunges from the number of his children, those who, hasty to revenge and difficult to forgive, maintain inveterate enmities, and cherish in their own hearts towards others, that indignation which they deprecate from themselves, that they may not presume to invoke him as their Father. Which is also clearly expressed by Luke in Christ’s own words.
XLVI. The sixth petition is, Lead us not into temptation, but deliver us from evil. This, as we have said, corresponds to the promise respecting the law of God to be engraven in our hearts. But because our obedience to God is not without continual warfare, and severe and arduous conflicts, we here pray for arms, and assistance to enable us to gain the victory. This suggests to us our necessity, not only of the grace of the Spirit within us to soften, bend, and direct our hearts to obedience to God, but also of his aid to render us invincible, in opposition to all the stratagems and violent assaults of Satan. Now, the forms of temptations are many and various. For the corrupt conceptions of the mind, provoking us to transgressions of the law, whether suggested by our own concupiscence or excited by the devil, are temptations; and things not evil in themselves, nevertheless become temptations through the subtlety of the devil, when they are obtruded on our eyes in such a manner that their intervention occasions our seduction or declension from God. And these temptations are either from prosperous, or from adverse events. From prosperous ones, as riches, power, honours; which generally dazzle men’s eyes by their glitter and external appearance of goodness, and insnare them with their blandishments, that, caught with such delusions and intoxicated with such delights, they forget their God. From unpropitious ones, as poverty, reproaches, contempt, afflictions, and other things of this kind; overcome with the bitterness and difficulty of which, they fall into despondency, cast away faith and hope, and at length become altogether alienated from God. To both these kinds of temptations which assail us, whether kindled within us by our concupiscence, or presented to us by the craft of Satan, we pray our heavenly Father not to permit us to yield, but rather to sustain and raise us up with his hand, that, strong in his might, we may be able to stand firm against all the assaults of our malignant enemy, whatever imaginations he may inject into our minds; and also, that whatever is presented to us on either quarter, we may convert it to our benefit; that is, by not being elated with prosperity or dejected with adversity. Yet we do not here pray for an entire exemption from all temptations, which we very much need, to excite, stimulate, and animate us, lest we should grow torpid with too much rest. For it was not without reason that David wished to be tempted or tried; nor is it without cause that the Lord daily tries his elect, chastising them by ignominy, poverty, tribulation, and the cross in various forms. But the temptations of God are widely different from those of Satan. Satan tempts to overthrow, condemn, confound, and destroy. But God, that, by proving his people, he may make a trial of their sincerity, to confirm their strength by exercising it, to mortify, purify, and refine their flesh, which, without such restraints, would run into the greatest excesses. Besides, Satan attacks persons unarmed and unprepared, to overwhelm the unwary. “God, with the temptation, also makes a way to escape, that they may be able to bear” whatever he brings upon them.[[432]] By the word evil, whether we understand the devil or sin, is of little importance. Satan himself, indeed, is the enemy that lies in wait for our life; but sin is the weapon with which he seeks our destruction. Our petition therefore is, that we may not be overwhelmed and conquered by any temptations, but that we may stand, strong in the power of the Lord, against all adverse powers that assault us, which is not to submit to temptations; that being taken into his custody and charge, and being secure in his protection, we may persevere unconquered, and rise superior to sin, death, the gates of hell, and the whole kingdom of the devil. This is being delivered from evil. Here it must also be carefully remarked, that it is not in our power to contend with so powerful an enemy as the devil, and sustain the violence of his assaults. Otherwise it would be useless, or insulting, to supplicate from God what we already possessed in ourselves. Certainly, they who prepare themselves for such a combat with self-confidence, are not sufficiently aware of the skill and prowess of the enemy that they have to meet. Now, we pray to be delivered from his power, as from the mouth of a ravenous and raging lion, just about to tear us with his teeth and claws, and to swallow us down his throat, unless the Lord snatch us from the jaws of death; knowing, at the same time, that if the Lord shall be present and fight for us while we are silent, in his strength “we shall do valiantly.”[[433]] Let others confide as they please in the native abilities and powers of free-will, which they suppose themselves to possess,—let it be sufficient for us, to stand and be strong in the power of God alone. But this petition comprehends more than at first appears. For if the Spirit of God is our strength for fighting the battle with Satan, we shall not be able to gain the victory, till, being full of him, we shall have laid aside all the infirmity of our flesh. When we pray for deliverance from Satan and sin, therefore, we pray to be frequently enriched with new accessions of Divine grace; till, being quite filled with them, we may be able to triumph over all evil. To some there appears a difficulty and harshness in our petition to God, that he will not lead us into temptation, whereas, according to James, it is contrary to his nature for him to tempt us.[[434]] But this objection has already been partly answered, because our own lust is properly the cause of all the temptations that overcome us, and therefore we are charged with the guilt. Nor does James intend any other than to assert the futility and injustice of transferring to God the vices which we are constrained to impute to ourselves, because we are conscious of our being guilty of them. But notwithstanding this, God may, when he sees fit, deliver us to Satan, abandon us to a reprobate mind and sordid passions, and so lead us into temptations, by a righteous yet often secret judgment; the cause being frequently concealed from man, but, at the same time, well known to him. Whence it is inferred, that there is no impropriety in this mode of expression, if we are persuaded that there is any meaning in his frequent threatenings, that he will manifest his vengeance on the reprobate, by smiting them with blindness and hardness of heart.
XLVII. These three petitions, in which we particularly commend to God ourselves and all our concerns, evidently prove, what we have before asserted, that the prayers of Christians ought to be public, and to regard the public edification of the Church, and the advancement of the communion of believers. For each individual does not supplicate the gift of any favour to himself in particular; but we all in common pray for our bread, the remission of our sins, that we may not be led into temptation, that we may be delivered from evil. The cause is likewise subjoined, which gives us such great boldness in asking, and confidence of obtaining; which, though not to be found in the Latin copies, yet appears too apposite to this place to be omitted—namely, His is the kingdom, and the power, and the glory for ever. This is a solid and secure basis for our faith; for if our prayers were to be recommended to God by our own merit, who could dare to utter a word in his presence? Now, all miserable, unworthy, and destitute as we are of every recommendation, yet we shall never want an argument or plea for our prayers: our confidence can never forsake us; for our Father can never be deprived of his kingdom, power, and glory. The whole is concluded with Amen; which expresses our ardent desire to obtain the blessings supplicated of God, and confirms our hope that all these things are already obtained, and will certainly be granted to us; because they are promised by God, who is incapable of deception. And this agrees with that form of petition already quoted—“Do this, O Lord, for thy name’s sake, not for our sake, or for our righteousness;” in which the saints not only express the end of their prayers, but acknowledge that they are unworthy to obtain it, unless God derive the cause from himself, and that their confidence of success arises solely from his nature.
XLVIII. Whatever we ought, or are even at liberty, to seek from God, is stated to us in this model and directory for prayer, given by that best of masters, Christ, whom the Father has set over us as our Teacher, and to whom alone he has enjoined us to listen.[[435]] For he was always his eternal wisdom, and being made man, was given to men as the Angel of great counsel.[[436]] And this prayer is so comprehensive and complete, that whatever addition is made of any thing extraneous or foreign, not capable of being referred to it, is impious and unworthy of the approbation of God. For in this summary he has prescribed what is worthy of him, what is acceptable to him, what is necessary for us, and, in a word, what he chooses to bestow. Wherefore those who presume to go beyond it, and to ask of God any thing else, in the first place, are determined to make some addition of their own to the wisdom of God, which cannot be done without folly and blasphemy; in the next place, despising the limits fixed by the will of God, they are led far astray by their own irregular desires; and in the last place, they will never obtain any thing, since they pray without faith. And there is no doubt that all prayers of this kind are made without faith, because they are not sanctioned by the word of God, the only basis on which faith can stand. But they who neglect the Master’s rule, and indulge their own desires, not only deviate from the word of God, but make all possible opposition against it. With equal beauty and truth, therefore, Tertullian has called this a legitimate prayer, tacitly implying, that all others are irregular and unlawful.