pray for them, as we may desire them and as we may expect them; that is, with more confidence and less restraint than in the matter of temporal requests, but with more reservedness and less boldness of petition than when we pray for the graces of sanctification. In the first case we are bound to pray: in the second, it is only lawful under certain conditions: in the third, it becomes to us an act of zeal, nobleness, and Christian prudence. But the matter of our prayers is best taught us in the form our Lord taught his disciples; which because it is short, mysterious, and, like the treasures of the Spirit, full of wisdom and latent senses, it is not improper to draw forth those excellencies which are intended and signified by every petition, that by so excellent an authority we may know what it is lawful to beg of God.

3. Our Father which art in heaven.' The address reminds us of many parts of our duty.

If God be our Father, where is his fear' and reverence and obedience? If ye were Abraham's children, ye would do the works of Abraham;' and ' ye are of your father the devil, for his works ye do.' Let us not dare to call him Father, if we be rebels and enemies but if we be obedient, then we know he is our Father, and will give us a child's portion, and the inheritance of sons. But it is observable that Christ here speaking concerning private prayer, does describe it in a form of plural signification, to tell us, that we are to draw into the communication of our prayers all those who are confederated in the common relation of sons of the same father.' Which art in heaven,' tells us where our hopes

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1 Matt. xxiii. 9; Eph. iv. 6.

and hearts must be fixed, whither our desires and our prayers must tend. Sursum corda; ' where our treasure is, there must our hearts be also.'

4. 'Hallowed be thy name;' that is, let thy name, thy essence, and glorious attributes be honoured. and adored in all the world, believed by faith, loved by charity, celebrated with praises, thanked with eucharist: and let thy name be hallowed in us, as it is in itself. Thy name being called upon us, let us walk worthy of that calling; that 'our light may shine before men, that they, seeing our good works, may glorify thee our Father which art in heaven.' In order also to the sanctification of thy name, grant that all our praises, hymns, eucharistical remembrances and representments of thy glories may be useful, blessed, and effectual for the dispersing thy fame, and advancing thy honour over all the world. This is a direct and formal act of worshipping and adoration. The name of God is representative of God himself, and it signifies, Be thou worshipped and adored, be thou thanked and celebrated with honour and eucharist.

5. Thy kingdom come.' That is, as thou hast caused to be preached and published the coming of thy kingdom, the peace and truth, the revelation and glories of the gospel; so let it come verily and effectually to us and all the world; that thou mayest truly reign in our spirits, exercising absolute dominion, subduing all thine enemies, ruling in our faculties, in the understanding by faith, in the will by charity, in the passions by mortification, in the members by a chaste and

1 Nihil nos delectet in infimis, qui Patrem habemus in cœlis. Leo. Ser. de Ascen.-"Nothing should delight us below, who have a Father in heaven."

right use of the parts. And as it was more particularly and in the letter proper at the beginning of Christ's preaching, when he also taught the prayer, that God would hasten the coming of the gospel to all the world, so now also and ever it it will be in its proportion necessary and pious to pray that it may comes till, making greater progress in the world, extending itself where yet it is not, and intending it where it is already; that the kingdom of Christ may not only be in us in name, and form, and honourable appellatives, but in effect and power. This petition, in the first ages of Christianity, was not expounded to signify a prayer for Christ's second coming; because the gospel not being preached to all the world, they prayed for the delay of the day of judgment, that Christ's kingdom upon earth might have its proper increment but since then every age, as it is more forward in time, so it is more earnest in desire to accomplish the intermedial prophecies, that the kingdom of God the Father might come in glories infinite. And, indeed, the kingdom of grace being in order to the kingdom of glory; this, as it is principally to be desired, so may possibly be intended chiefly. Which also is the more probable, because the address of this prayer being to God the Father, it is proper to observe, that the kingdom of grace, or of the gospel, is called the kingdom of the Son; and that of glory, in the style of the Scripture, is the kingdom of the Father.' St. German, patriarch of Constantinople, expounds it with some little difference, but not ill: Thy kingdom come;' that is, let thy Holy Spirit come into us: for

1 Colos. i. 13; Rev. i. 9; Matt. xiii. 41; Luke, vi. 20; Matt. xvi. 28.

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the kingdom of heaven is within us,' saith the holy Scripture. And so it intimates our desires that the promise of the Father, and the prophecies of old, and the Holy Ghost, the comforter, may come upon us. Let that anointing from above' descend upon us, whereby we may be anointed kings and priests, in a spiritual kingdom and priesthood, by a holy chrism.

6. Thy will be done in earth as it is in heaven.' That is, the whole economy and dispensation of thy providence be the guide of the world, and the measure of our desire; that we be patient in all accidents, conformable to God's will both in doing and in suffering, submitting to changes, and even to persecutions, and doing all God's will: which because without God's aid we cannot do, therefore we beg it of him by prayer; but by his aid we are confident we may do it in the manner of angelical obedience; that is, promptly, readily, cheerfully, and with all our faculties. Or thus as the angels

in heaven serve thee with harmony, concord, and peace, so let us all join in the service of thy Majesty with peace and purity, and love unfeigned; that as all the angels are in peace, and among them there is no persecutor and none persecuted, there is none afflicted, none assaulting or afflicting or assaulted, but all in sweetness and peaceable serenity glorifying thee; so let thy will be done on earth, by all the world, in peace and unity, in charity and tranquillity, that with one heart and one voice we may glorify thee, our universal Father, having in us nothing that may displease thee, having quitted all our own desires and pretensions, living in angelic conformity, our souls subject to thee, and our passions to our souls; that in earth

VOL. II.

X

also thy will may be done as in the spirit and soul, which is a portion of the heavenly substance. These three petitions are addressed to God by way of adoration. In the first, the soul puts on the affections of a child, and divests itself of its own interest, offering itself up wholly to the designs and glorifications of God. In the second, it puts on the relation and duty of a subject to her legitimate prince, seeking the promotion of his regal interest. In the third, she puts on the affection of a spouse, loving the same love, and choosing the same object, and delighting in unions and conformities. The next part descends lower, and makes addresses to God in relation to our own necessities.

7. 'Give us this day our daily bread." That is, give unto us all that is necessary for the support of our lives, the bread of our necessity; so the Syriac interpreter reads it: This day give us the portion of bread, which is day by day necessary.' Give us the bread, or support, which we shall need all our lives; only this day minister our present part for we pray for the necessary bread or maintenance, which God knows we shall need all our days: but that we be not careful for to-morrow,' we are taught to pray, not that it be all at once represented or deposited, but that God would minister it as we need it, how he pleases; but our needs are to be the measure of our desires, our desires must not make our needs; that we may be confident of the divine providence, and not at all coveFor therefore God feeds his people with ex

tous.

· Επιέσιος ab ἐπιᾶσα, quod diem posterum significat. Nazarenorum evangelium (referente S. Hieronymo) legit [panem crastinum;] S. Lucas [panem diurnum, ] sive indies necessarium, Tò καθ' ἡμέραν πλετός ἐτι κτῆσις σύμμετρος πρὸς ἐυδαιμονίαν.