prevented from agreeing with those who divide it into seven by the
instruct us how to pray aright (Rom. 8:26). 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 also agree with us, that what is added by Matthew as a seventh head is to be considered as explanatory of the sixth petition. 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