(Calvin, On Prayer. part 4)

proclaiming the singular mercies of God, says, "Sing unto the Lord a new 
song (Is. xlii. 10.)" In the same sense David says in another passage, 
"O Lord, open thou my lips; and my mouth shall show forth thy praise," 
(Ps. li. 15.) In like manner, Hezekiah and Jonah declare that they will 
regard it as the end of their deliverance "to celebrate the goodness of 
God with songs in his temple," (Is. xxxviii. 20; Jonah ii. 10.) David 
lays down a general rule for all believers in these words, "What shall I 
render unto the Lord for all his benefits toward me? I will take the cup 
of salvation, and call upon the name of the Lord," (Ps. cxvi. 12, 13.) 
This rule the Church follows in another psalm, "Save us, O Lord our God, 
and gather us from among the heathen, to give thanks unto thy holy name, 
and to triumph in thy praise," (Ps. cvi. 47.) Again, "He will regard the 
prayer of the destitute, and not despise their prayer. This shall be 
written for the generation to come: and the people which shall be 
created shall praise the Lord." "To declare the name of the Lord in 
Zion, and his praise in Jerusalem," (Ps. cii. 18, 21.) Nay, whenever 
believers beseech the Lord to do anything _for his own name's sake_, as 
they declare themselves unworthy of obtaining it in their own name, so 
they oblige themselves to give thanks, and promise to make the right use 
of his lovingkindness by being the heralds of it. Thus Hosea, speaking 
of the future redemption of the Church, says, "Take away all iniquity, 
and receive us graciously; so will we render the calves of our lips," 
(Hos. xiv. 2.) Not only do our tongues proclaim the kindness of God, but 
they naturally inspire us with love to him. "I love the Lord, because he 
hath heard my voice and my supplications," (Ps. cxvi. 1.) In another 
passage, speaking of the help which he had experienced, he says, "I will 
love thee, O Lord, my strength," (Ps. xviii. 1.) No praise will ever 
please God that does not flow from this feeling of love. Nay, we must 
attend to the declaration of Paul, that all wishes are vicious and 
perverse which are not accompanied with thanksgiving. His words are, "In 
everything by prayer and supplication with thanksgiving let your 
requests be made known unto God," (Phil. iv. 6.) Because many, under the 
influence of moroseness, weariness, impatience, bitter grief and fear, 
use murmuring in their prayers, he enjoins us so to regulate our 
feelings as cheerfully to bless God even before obtaining what we ask. 
But if this connection ought always to subsist in full vigour between 
things that are almost contrary, the more sacred is the tie which binds 
us to celebrate the praises of God whenever he grants our requests. And 
as we have already shown that our prayers, which otherwise would be 
polluted) are sanctified by the intercession of Christ, so the Apostle, 
by enjoining us "to offer the sacrifice of praise to God continually" by 
Christ, (Heb. xiii. 15,) reminds us, that without the intervention of 
his priesthood our lips are not pure enough to celebrate the name of 
God. Hence we infer that a monstrous delusion prevails among Papists, 
the great majority of whom wonder when Christ is called an intercessor. 
The reason why Paul enjoins, "Pray without ceasing; in every thing give 
thanks," (1 Thess. v. 17, 18,) is, because he would have us with the 
utmost assiduity, at all times, in every place, in all things, and under 
all circumstances, direct our prayers to God, to expect all the things 
which we desire from him, and when obtained ascribe them to him; thus 
furnishing perpetual grounds for prayer and praise. 
     29. This assiduity in prayer, though it specially refers to the 
peculiar private prayers of individuals, extends also in some measure to 
the public prayers of the Church. These, it may be said, cannot be 
continual, and ought not to be made, except in the manner which, for the 
sake of order, has been established by public consent. This I admit, and 
hence certain hours are fixed beforehand, hours which, though 
indifferent in regard to God, are necessary for the use of man, that the 
general convenience may be consulted, and all things be done in the 
Church, as Paul enjoins, "decently and in order," (1 Cor. xiv. 40.) But 
there is nothing in this to prevent each church from being now and then 
stirred up to a more frequent use of prayer and being more zealously 
affected under the impulse of some greater necessity. Of perseverance in 
prayer, which is much akin to assiduity, we shall speak towards the 
close of the chapter, (sec. 51, 52.) This assiduity, moreover, is very 
different from the BATTOLOGIAN (Greek--English "yammering"), _vain 
speaking_, which our Saviour has prohibited, (Matth. vi. 7.) For he does 
not there forbid us to pray long or frequently, or with great fervour, 
but warns us against supposing that we can extort anything from God by 
importuning him with garrulous loquacity, as if he were to be persuaded 
after the manner of men. We know that hypocrites, because they consider 
not that they have to do with God, offer up their prayers as pompously 
as if it were part of a triumphal show. The Pharisee, who thanked God 
that he was not as other men, no doubt proclaimed his praises before 
men, as if he had wished to gain a reputation for sanctity by his 
prayers. Hence that vain speaking, which for a similar reason prevails 
so much in the Papacy in the present day, some vainly spinning out the 
time by a reiteration of the same frivolous prayers, and others 
employing a long series of verbiage for vulgar display.[14] This 
childish garrulity being a mockery of God, it is not strange that it is 
prohibited in the Church, in order that every feeling there expressed 
may be sincere, proceeding from the inmost heart. Akin to this abuse is 
another which our Saviour also condemns, namely, when hypocrites for the 
sake of ostentation court the presence of many witnesses, and would 
sooner pray in the market-place than pray without applause. The true 
object of prayer being, as we have already said, (sec. 4, 5,) to carry 
our thoughts directly to God, whether to celebrate his praise or implore 
his aid, we can easily see that its primary seat is in the mind and 
heart, or rather that prayer itself is properly an effusion and 
manifestation of internal feeling before Him who is the searcher of 
hearts. Hence, (as has been said,) when our divine Master was pleased to 
lay down the best rule for prayer, his injunction was, "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," 
(Matth. vi. 6.) Dissuading us from the example of hypocrites, who sought 
the applause bf men by an ambitious ostentation in prayer, he adds the 
better course--enter thy chamber, shut thy door, and there pray. By 
these words (as I understand them) he taught us to seek a place of 
retirement which might enable us to turn all our thoughts inwards and 
enter deeply into our hearts, promising that God would hold converse 
with the feelings of our mind, of which the body ought to be the temple. 
He meant not to deny that it may be expedient to pray in other places 
also, but he shows that prayer is somewhat of a secret nature, having 
its chief seat in the mind, and requiring a tranquillity far removed 
from the turmoil of ordinary cares. And hence it was not without cause 
that our Lord himself, when he would engage more earnestly in prayer, 
withdrew into a retired spot beyond the bustle of the world, thus 
reminding us by his example that we are not to neglect those helps which 
enable the mind, in itself too much disposed to wander, to become 
sincerely intent on prayer. Meanwhile, as he abstained not from prayer 
when the occasion required it, though he were in the midst of a crowd, 
so must we, whenever there is need, lift up "pure hands" (1 Tim. ii. 8) 
at all places. And hence we must hold that he who declines to pray in 
the public meeting of the saints, knows not what it is to pray apart, in 
retirement, or at home. On the other hand, he who neglects to pray alone 
and in private, however sedulously he frequents public meetings, there 
gives his prayers to the wind, because he defers more to the opinion of 
man than to the secret judgment of God. Still, lest the public prayers 
of the Church should be held in contempt, the Lord anciently bestowed 
upon them the most honourable appellation, especially when he called the 
temple the "_house of prayer_," (Isa. lvi. 7.) For by this expression he 
both showed that the duty of prayer is a principal part of his worship, 
and that to enable believers to engage in it with one consent his temple 
is set up before them as a kind of banner. A noble promise was also 
added, "Praise waiteth for thee, O God, in Sion: and unto thee shall the 
vow be performed," (Ps. lxv. 1.)[15] By these words the Psalmist reminds 
us that the prayers of the Church are never in vain; because God always 
furnishes his people with materials for a song of joy. But although the 
shadows of the law have ceased, yet because God was pleased by this 
ordinance to foster the unity of the faith among us also, there can be 
no doubt that the same promise belongs to us--a promise which Christ 
sanctioned with his own lips, and which Paul declares to be perpetually 
in force. 
     30. As God in his word enjoins common prayer, so public temples are 
the places destined for the performance of them, and hence those who 
refuse to join with the people of God in this observance have no ground 
for the pretext, that they enter their chamber in order that they may 
obey the command of the Lord. For he who promises to grant whatsoever 
two or three assembled in his name shall ask, (Matth. xviii. 20,) 
declares, that he by no means despises the prayers which are publicly 
offered up, provided there be no ostentation, or catching at human 
applause, and provided there be a true and sincere affection in the 
secret recesses of the heart.[16] If this is the legitimate use of 
churches, (and it certainly is,) we must, on the other hand, beware of 
imitating the practice which commenced some centuries ago, of imagining 
that churches are the proper dwellings of God, where he is more ready to 
listen to us, or of attaching to them some kind of secret sanctity, 
which makes prayer there more holy. For seeing we are the true temples 
of God, we must pray in ourselves if we would invoke God in his holy 
temple. Let us leave such gross ideas to the Jews or the heathen, 
knowing that we have a command to pray without distinction of place, "in 
spirit and in truth," (John iv. 23.) It is true that by the order of God 
the temple was anciently dedicated for the offering of prayers and 
sacrifices, but this was at a time when the truth (which being now fully 
manifested, we are not permitted to confine to any material temple) lay 
hid under the figure of shadows. Even the temple was not represented to 
the Jews as confining the presence of God within its walls, but was 
meant to train them to contemplate the image of the true temple. 
Accordingly, a severe rebuke is administered both by Isaiah and Stephen, 
to those who thought that God could in any way dwell in temples made 
with hands, (Isa. lxvi. 2; Acts vii. 48.) 
     31. Hence it is perfectly clear that neither words nor singing (if 
used in prayer) are of the least consequence, or avail one iota with 
God, unless they proceed from deep feeling in the heart. Nay, rather 
they provoke his anger against us, if they come from the lips and throat 
only, since this is to abuse his sacred name, and hold his majesty in 
derision. This we infer from the words of Isaiah, which, though their 
meaning is of wider extent, go to rebuke this vice also: "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," (Isa. xxix. 13.) Still 
we do not condemn words or singing, but rather greatly commend them, 
provided the feeling of the mind goes along with them. For in this way 
the thought of God is kept alive on our minds, which, from their fickle 
and versatile nature, soon relax, and are distracted by various objects, 
unless various means are used to support them. Besides, since the glory 
of God ought in a manner to be displayed in each part of our body, the 
special service to which the tongue should be devoted is that of singing 
and speaking, inasmuch as it has been expressly created to declare and 
proclaim the praise of God. This employment of the tongue is chiefly in 
the public services which are performed in the meeting of the saints. In 
this way the God whom we serve in one spirit and one faith, we glorify 
together as it were with one voice and one mouth; and that openly, so 
that each may in turn receive the confession of his brother's faith, and 
be invited and incited to imitate it. 
     32. It is certain that the use of singing in churches (which I may 
mention in passing) is not only very ancient, but was also used by the 
Apostles, as we may gather from the words of Paul, "I will sing with the 
spirit, and I will sing with the understanding also," (1 Cor. xiv. 15.) 
In like manner he says to the Colossians, "Teaching and admonishing one 
another in psalms, and hymns, and spiritual songs, singing with grace in 
your hearts to the Lord," (Col. iii. 16.) In the former passage, he 
enjoins us to sing with the voice and the heart; in the latter, he 
commends spiritual Songs, by which the pious mutually edify each other. 
That it was not an universal practice, however, is attested by 
Augustine, (Confess. Lib. ix. cap. 7,) who states that the church of 
Milan first began to use singing in the time of Ambrose, when the 
orthodox faith being persecuted by Justina, the mother of Valentinian, 
the vigils of the people were more frequent than usual;[17] and that the 
practice was afterwards followed by the other Western churches. He had 
said a little before that the custom came from the East.[18] He also 
intimates (Retract. Lib. ii.) that it was received in Africa in his own 
time. His words are, "Hilarius, a man of tribunitial rank, assailed with 
the bitterest invectives he could use the custom which then began to 
exist at Carthage, of singing hymns from the book of Psalms at the 
altar, either before the oblation, or when it was distributed to the 
people; I answered him, at the request of my brethren."[19] And 
certainly if singing is tempered to a gravity befitting the presence of 
God and angels, it both gives dignity and grace to sacred actions, and 
has a very powerful tendency to stir up the mind to true zeal and ardour 
in prayer. We must, however, carefully beware, lest our ears be more 
intent on the music than our minds on the spiritual meaning of the 
words. Augustine confesses (Confess. Lib. x. cap. 33) that the fear of 
this danger sometimes made him wish for the introduction of a practice 
observed by Athanasius, who ordered the reader to use only a gentle 
inflection of the voice, more akin to recitation than singing. But on 
again considering how many advantages were derived from singing, he 
inclined to the other side.[20] If this moderation is used, there cannot 
be a doubt that the practice is most sacred and salutary. On the other 
hand, songs composed merely to tickle and delight the ear are unbecoming 
the majesty of the Church, and cannot but be most displeasing to God. 
     33. It is also plain that the public prayers are not to be couched 
in Greek among the Latins, nor in Latin among the French or English, (as 
hitherto has been every where practised,) but in the vulgar tongue, so 
that all present may understand them, since they ought to be used for 
the edification of the whole Church, which cannot be in the least degree 
benefited by a sound not understood. Those who are not moved by any 
reason of humanity or charity, ought at least to be somewhat moved by 
the authority of Paul, whose words are by no means ambiguous: "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, but the other is 
not edified," (1 Cor. xiv. 16, 17.) How then can one sufficiently admire 
the unbridled license of the Papists, who, while the Apostle publicly 
protests against it, hesitate not to bawl out the most verbose prayers 
in a foreign tongue, prayers of which they themselves sometimes do not 
understand one syllable, and which they have no wish that others should 
understand?[21] Different is the course which Paul prescribes, "What is 
it then? 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:" meaning by the _spirit_ the special gift of 
tongues, which some who had received it abused when they dissevered it 
from the mind, that is, the understanding. The principle we must always 
hold is, that in all prayer, public and private, the tongue without the 
mind must be displeasing to God. Moreover, the mind must be so incited, 
as in ardour of thought far to surpass what the tongue is able to 
express. Lastly, the tongue is not even necessary to private prayer, 
unless in so far as the internal feeling is insufficient for incitement, 
or the vehemence of the incitement carries the utterance of the tongue 
along with it. For although the best prayers are sometimes without 
utterance, yet when the feeling of the mind is overpowering, the tongue 
spontaneously breaks forth into utterance, and our other members into 
gesture. Hence that dubious muttering of Hannah, (1 Sam. i. 13,) 
something similar to which is experienced by all the saints when concise 
and abrupt expressions escape from them. The bodily gestures usually 
observed in prayer, such as kneeling and uncovering of the head, (Calv. 
in Acts xx. 36,) are exercises by which we attempt to rise to higher 
veneration of God. 
     34. We must now attend not only to a surer method, but also form of 
prayer, that, namely, which our heavenly Father has delivered to us by 
his beloved Son, and in which we may recognize his boundless goodness 
and condescension, (Matth. vi. 9; Luke xi. 2.) Besides admonishing and 
exhorting us to seek him in our every necessity, (as children are wont 
to betake themselves to the protection of their parents when oppressed 
with any anxiety,) seeing that we were not fully aware how great our 
poverty was, or what was right or for our interest to ask, he has 
provided for this ignorance; that wherein our capacity failed he has 
sufficiently supplied. For he has given us a form in which is set before 
us as in a picture every thing which it is lawful to wish, every thing 
which is conducive to our interest, every thing which it is necessary to 
demand. From his goodness in this respect we derive the great comfort of 
knowing, that as we ask almost in his words, we ask nothing that is 
absurd, or foreign, or unseasonable; nothing, in short, that is not 
agreeable to him. Plato, seeing the ignorance of men in presenting their 
desires to God, desires which if granted would often be most injurious 
to them, declares the best form of prayer to be that which an ancient 
poet has furnished: "O king Jupiter, give what is best, whether we wish 
it or wish it not; but avert from us what is evil even though we ask 
it," (Plato, Alcibiad. ii.) This heathen shows his wisdom in discerning 
how dangerous it is to ask of God what our own passion dictates; while, 
at the same time, he reminds us of our unhappy condition in not being 
able to open our lips before God without dangers unless his Spirit 
instruct us how to pray aright, (Rom. viii. 26.) The higher value, 
therefore, ought we to set on the privilege, when the only begotten Son 
of God puts words into our lips, and thus relieves our minds of all 
hesitation. 
     35. This form or rule of prayer is composed of _six petitions_. For 
I am prevented from agreeing with those who divide it into _seven_ by 
the adversative mode of diction used by the Evangelist, who appears to 
have intended to unite the two members together; as if he had said, Do 
not allow us to be overcome by temptation, but rather bring assistance 
to our frailty, and deliver us that we may not fall. Ancient writers[22] 
also agree with us, that what is added by Matthew as a seventh head is 
to be considered as explanatory of the sixth petition.[23] But though in 
every part of the prayer the first place is assigned to the glory of 
God, still this is more especially the object of the three first 
petitions, in which we are to look to the glory of God alone, without 
any reference to what is called our own advantage. The three remaining 
petitions are devoted to our interest, and properly relate to things 
which it is useful for us to ask. When we ask that the name of God may 
be hallowed, as God wishes to prove whether we love and serve him 
freely, or from the hope of reward, we are not to think at all of our 
own interest; we must set his glory before our eyes, and keep them 
intent upon it alone. In the other similar petitions, this is the only 
manner in which we ought to be affected. It is true, that in this way 
our own interest is greatly promoted, because, when the name of God is 
hallowed in the way we ask, our own sanctification also is thereby 
promoted. But in regard to this advantage, we must, as I have said, shut 
our eyes, and be in a manner blind, so as not even to see it; and hence 
were all hope of our private advantage cut off, we still should never 
cease to wish and pray for this hallowing, and every thing else which 
pertains to the glory of God. We have examples in Moses and Paul, who 
did not count it grievous to turn away their eyes and minds from 
themselves, and with intense and fervent zeal long for death, if by 
their loss the kingdom and glory of God might be promoted, (Exod. xxxii. 
32; Rom. ix. 3.) On the other hand, when we ask for daily bread, 
although we desire what is advantageous for ourselves, we ought also 
especially to seek the glory of God, so much so that we would not ask at 
all unless it were to turn to his glory. Let us now proceed to an 
exposition of the Prayer. 
 
     OUR FATHER WHICH ART IN HEAVEN. 
 
     36. The first thing suggested at the very outset is, as we have 
already said, (sec. 17-19,) that all our prayers to God ought only to be 
presented in the name of Christ, as there is no other name which can 
recommend them. In calling God our Father, we certainly plead the name 
of Christ. For with what confidence could any man call God his Father? 
Who would have the presumption to arrogate to himself the honour of a 
son of God were we not gratuitously adopted as his sons in Christ? He 
being the true Son, has been given to us as a brother, so that that 
which he possesses as his own by nature becomes ours by adoption, if we 
embrace this great mercy with firm faith. As John says, "As many as 
received him, to them gave he power to become the sons of God, even to 
them that believe in his name," (John i. 12.) Hence he both calls 
himself our Father, and is pleased to be so called by us, by this 
delightful name relieving us of all distrust, since no where can a 
stronger affection be found than in a father. Hence, too, he could not 
have given us a stronger testimony of his boundless love than in calling 
us his sons. But his love towards us is so much the greater and more 
excellent than that of earthly parents, the farther he surpasses all men 
in goodness and mercy, (Isaiah lxiii. 16.) Earthly parents, laying aside 
all paternal affection, might abandon their offspring; he will never 
abandon us, (Ps. xxvii. 10,) seeing he cannot deny himself. 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 give 
good things to them that ask him?" (Matth. vii. 11.) In like manner in 
the prophet, "Can a woman forget her sucking child, that she should not 
have compassion on the son of her womb? Yea, they may forget, yet will 
not I forget thee," (Isaiah xlix. 15.) But if we are his sons, then as a 
son cannot betake himself to the protection of a stranger and a 
foreigner without at the same time complaining of his father's cruelty 
or poverty, so we cannot ask assistance from any other quarter than from 
him, unless we would upbraid him with poverty, or want of means, or 
cruelty and excessive austerity. 
     37. Nor let us allege that we are justly rendered timid by a 
consciousness of sin, by which our Father, though mild and merciful, is 
daily offended. For if among men a son cannot have a better advocate to 
plead his cause with his father, and cannot employ a better intercessor 
to regain his lost favour, than if he come himself suppliant and 
downcast, acknowledging his fault, to implore the mercy of his father, 
whose paternal feelings cannot but be moved by such entreaties, what 
will that "Father of all mercies, and God of all comfort," do? (2 Cor. 
i. 3.) Will he not rather listen to the tears and groans of his 
children, when supplicating for themselves, (especially seeing he 
invites and exhorts us to do so,) than to any advocacy of others to whom 
the timid have recourse, not without some semblance of despair, because 
they are distrustful of their father's mildness and clemency? The 
exuberance of his paternal kindness he sets before us in the parable, 
(Luke xv. 20; see Calv. Comm.) when the father with open arms receives 
the son who had gone away from him, wasted his substance in riotous 
living, and in all ways grievously sinned against him. He waits not till 
pardon is asked in words, but, anticipating the request, recognizes him 
afar off, runs to meet him, consoles him, and restores him to favour. By 
setting before us this admirable example of mildness in a man, he 
designed to show in how much greater abundance we may expect it from him 
who is not only a Father, but the best and most merciful of all fathers, 
however ungrateful, rebellious, and wicked sons we may be, provided only 
we throw ourselves upon his mercy. And the better to assure us that he 
is such a Father if we are Christians, he has been pleased to be called 
not only a Father, but our Father, as if we were pleading with him after 
this manner, O Father, who art possessed of so much affection for thy 
children, and art so ready to forgive, we thy children approach thee and 
present our requests, fully persuaded that thou hast no other feelings 
towards us than those of a father, though we are unworthy of such a 
parent.[24] But as our narrow hearts are incapable of comprehending such 
boundless favour, Christ is not only the earnest and pledge of our 
adoption, but also gives us the Spirit as a witness of this adoption, 
that through him we may freely cry aloud, Abba, Father. Whenever, 
therefore, we are restrained by any feeling of hesitation, let us 
remember to ask of him that he may correct our timidity, and placing us 
under the magnanimous guidance of the Spirit, enable us to pray boldly. 
     38. The instruction given us, however, is not that every individual 
in particular is to call him Father, but rather that we are all in 
common to call him Our Father. By this we are reminded how strong the 
feeling of brotherly love between us ought to be, since we are all 
alike, by the same mercy and free kindness, the children of such a 
Father. For if He from whom we all obtain whatever is good is our common 
Father, (Matth. xxiii. 9,) every thing which has been distributed to us 
we should be prepared to communicate to each other, as far as occasion 
demands. But if we are thus desirous as we ought, to stretch out our 
hands and give assistance to each other, there is nothing by which we 
can more benefit our brethren than by committing them to the care and 
protection of the best of parents, since if He is propitious and 
favourable nothing more can be desired. And, indeed, we owe this also to 
our Father. For as he who truly and from the heart loves the father of a 
family, extends the same love and good-will to all his household, so the 
zeal and affection which we feel for our heavenly Parent it becomes us 
to extend towards his people, his family, and, in fine, his heritage, 
which he has honoured so highly as to give them the appellation of the 
"fulness" of his only begotten Son," (Eph. i. 23.) Let the Christian, 
then, so regulate his prayers as to make them common, and embrace all 
who are his brethren in Christ; not only those whom at present he sees 
and knows to be such, but all men who are alive upon the earth. What God 
has determined with regard to them is beyond our knowledge, but to wish 
and hope the best concerning them is both pious and humane. Still it 
becomes us to regard with special affection those who are of the 
household of faith, and whom the Apostle has in express terms 
recommended to our care in every thing, (Gal. vi. 10.) In short, all our 
prayers ought to bear reference to that community which our Lord has 
established in his kingdom and family. 
     39. This, however, does not prevent us from praying specially for 
ourselves, and certain others, provided our mind is not withdrawn from 
the view of this community, does not deviate from it, but constantly 
refers to it. For prayers, though couched in special terms, keeping that 
object still in view, cease not to be common. All this may easily be 
understood by analogy. There is a general command from God to relieve 
the necessities of all the poor, and yet this command is obeyed by those 
who with that view give succour to all whom they see or know to be in 
distress, although they pass by many whose wants are not less urgent, 
either because they cannot know or are unable to give supply to all. In 
this way there is nothing repugnant to the will of God in those who, 
giving heed to this common society of the Church, yet offer up 
particular prayers, in which, with a public mind, though in special 
terms, they commend to God themselves or others, with whose necessity he 
has been pleased to make them more familiarly acquainted. 
     It is true that prayer and the giving of our substance are not in 
all respects alike. We can only bestow the kindness of our liberality on 
those of whose wants we are aware, whereas in prayer we can assist the 
greatest strangers, how wide soever the space which may separate them 
from us. This is done by that general form of prayer which, including 
all the sons of God, includes them also. To this we may refer the 
exhortation which Paul gave to the believers of his age, to lift up 
"holy hands without wrath and doubting," (1 Tim. ii. 8.) By reminding 
them that dissension is a bar to prayer, he shows it to be his wish that 
they should with one accord present their prayers in common. 
     40. The next words are, WHICH ART IN HEAVEN. From this we are not 
to infer that he is enclosed and confined within the circumference of 
heaven, as by a kind of boundaries. Hence Solomon confesses, "The heaven 
of heavens cannot contain thee," (1 Kings viii. 27;) and he himself says 
by the Prophet, "The heaven is my throne, and the earth is my 
footstool," (Isa. lxvi. 1;) thereby intimating, that his presence, not 
confined to any region, is diffused over all space. But as our gross 
minds are unable to conceive of his ineffable glory, it is designated to 
us by _heaven_, nothing which our eyes can behold being so full of 
splendour and majesty. While, then, we are accustomed to regard every 
object as confined to the place where our senses discern it, no place 
can be assigned to God; and hence, if we would seek him, we must rise 
higher than all corporeal or mental discernment. Again, this form of 

expression reminds us that he is far beyond the reach of change or 
corruption, that he holds the whole universe in his grasp, and rules it 
by his power. The effect of the expressions therefore, is the same as if 
it had been said, that he is of infinite majesty, incomprehensible 
essence, boundless power, and eternal duration. When we thus speak of 
God, our thoughts must be raised to their highest pitch; we must not 
ascribe to him any thing of a terrestrial or carnal nature, must not 
measure him by our little standards, or suppose his will to be like 
ours. At the same time, we must put our confidence in him, understanding 
that heaven and earth are governed by his providence and power. In 
short, under the name of Father is set before us that God, who hath 
appeared to us in his own image, that we may invoke him with sure faith; 
the familiar name of Father being given not only to inspire confidence, 
but also to curb our minds, and prevent them from going astray after 
doubtful or fictitious gods. We thus ascend from the only begotten Son 
to the supreme Father of angels and of the Church. Then when his throne 
is fixed in heaven, we are reminded that he governs the world, and, 
therefore, that it is not in vain to approach him whose present care we 
actually experience. "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," (Heb. xi. 6.) Here Christ makes both claims for his Father, 
_first_, that we place our faith in him; and, _secondly_ ,that we feel 
assured that our salvation is not neglected by him, inasmuch as he 
condescends to extend his providence to us. By these elementary 
principles Paul prepares us to pray aright; for before enjoining us to 
make our requests known unto God, he premises in this way, "The Lord is 
at hand. Be careful for nothing," (Phil. iv. 5, 6.) Whence it appears 
that doubt and perplexity hang over the prayers of those in whose minds 
the belief is not firmly seated, that "the eyes of the Lord are upon the 
righteous," (Ps. xxxiv. 15.) 
     41. The first petition is, HALLOWED BE THY NAME. The necessity of 
presenting it bespeaks our great disgrace. For what can be more 
unbecoming than that our ingratitude and malice should impair, our 
audacity and petulance should as much as in them lies destroy, the glory 
of God? But though all the ungodly should burst with sacrilegious rage, 
the holiness of God's name still shines forth. Justly does the Psalmist 
exclaim, "According to thy name, O God, so is thy praise unto the ends 
of the earth," (Ps. xlviii. 10.) For wherever God hath made himself 
known, his perfections must be displayed, his power, goodness, wisdom, 
justice, mercy, and truth, which fill us with admiration, and incite us 
to show forth his praise. Therefore, as the name of God is not duly 
hallowed on the earth, and we are otherwise unable to assert it, it is 
at least our duty to make it the subject of our prayers. The sum of the 
whole is, It must be our desire that God may receive the honour which is 
his due: that men may never think or speak of him without the greatest 
reverence. The opposite of this reverence is profanity, which has always 
been too common in the world, and is very prevalent in the present day. 
Hence the necessity of the petition, which, if piety had any proper 
existence among us, would be superfluous. But if the name of God is duly 
hallowed only when separated from all other names it alone is glorified, 
we are in the petition enjoined to ask not only that God would vindicate 
his sacred name from all contempt and insult, but also that he would 
compel the whole human race to reverence it. Then since God manifests 
himself to us partly by his word, and partly by his works, he is not 
sanctified unless in regard to both of these we ascribe to him what is 
due, and thus embrace whatever has proceeded from him, giving no less 
praise to his justice than to his mercy. On the manifold diversity of 
his works he has inscribed the marks of his glory, and these ought to 
call forth from every tongue an ascription of praise. Thus Scripture 
will obtain its due authority with us, and no event will hinder us from 
celebrating the praises of God, in regard to every part of his 
government. On the other hand, the petition implies a wish that all 
impiety which pollutes this sacred name may perish and be extinguished, 
that every thing which obscures or impairs his glory, all detraction and 
insult, may cease; that all blasphemy being suppressed, the divine 
majesty may be more and more signally displayed. 
     42. The second petition is, THY KINGDOM COME. This contains nothing 
new, and yet there is good reason for distinguishing it from the first. 
For if we consider our lethargy in the greatest of all matters, we shall 
see how necessary it is that what ought to be in itself perfectly known 
should be inculcated at greater length. Therefore, after the injunction 
to pray that God would reduce to order, and at length completely efface 
every stain which is thrown on his sacred name, another petition, 
containing almost the same wish, is added, viz., Thy kingdom come. 
Although a definition of this kingdom has already been given, I now 
briefly repeat that God reigns when men, in denial of themselves and 
contempt of the world and this earthly life, devote themselves to 

(continued in part 5...)



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