On Prayer

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Chapter 1. General Introduction.

TheSpirit of God, and theWord of God, and the Reason of God — Word of Reason, and Reason and Spirit of Word —Jesus Christ our Lord, namely, who is both the one and the other, — has determined for us, thedisciples of theNew Testament, a new form ofprayer; for in this particular also it was needful that new wine should be laid up in new skins, and a new breadth be sewn to a new garment. Besides, whatever had been in bygone days, has either been quite changed, ascircumcision; or else supplemented, as the rest of the Law; or else fulfilled, as Prophecy; or else perfected, asfaith itself. For the newgrace of God has renewed all things from carnal unto spiritual, by superinducing theGospel, the obliterator of the whole ancient bygone system; in whichour Lord Jesus Christ has been approved as theSpirit of God, and theWord of God, and the Reason of God: theSpirit, by which He was mighty; the Word, by which He taught; the Reason, by which He came. So theprayer composed by Christ has been composed of three parts. In speech, by whichprayer is enunciated, in spirit, by which alone it prevails, even John had taught hisdisciples topray, but all John's doings were laid as groundwork forChrist, until, whenHe had increased — just as the same John used to fore-announcethat it was needful thatHe should increase and himself decreaseJohn 3:30 — the whole work of the forerunner passed over, together with his spirit itself, unto the Lord. Therefore, after what form of words John taught topray is not extant, because earthly things have given place to heavenly.He who is from the earth, says John,speaks earthly things; and He who is here from the heavens speaks those things which He has seen.John 3:31-32 And what is the Lord Christ's — as this method ofpraying is —that isnot heavenly? And so, blessedbrethren, let us consider His heavenly wisdom: first, touching the precept ofpraying secretly, whereby He exacted man'sfaith, that he should be confident that the sight and hearing ofAlmighty God are present beneath roofs, and extend even into the secret place; and required modesty infaith, that it should offer its religious homage to Him alone, whom itbelieved to see and to hear everywhere. Further, since wisdom succeeded in the following precept, let it in like manner appertain untofaith, and the modesty offaith, that we think not that the Lord must be approached with a train of words, who, we are certain, takes unsolicited foresight for His own. And yet that very brevity — and let this make for the third grade of wisdom — is supported on the substance of a great and blessed interpretation, and is as diffuse in meaning as it is compressed in words. For it has embraced not only the special duties ofprayer, be it veneration ofGod or petition forman, but almost every discourse of the Lord, every record ofHis Discipline; so that, in fact, in the Prayer is comprised an epitome of the wholeGospel.

Chapter 2. The First Clause

Theprayer begins with a testimony toGod, and with the reward offaith, when we say,Our Father who art in the heavens; for (in so saying), we at oncepray toGod, and commendfaith, whose reward this appellation is. It is written,To them whobelieved on Him He gave power to be called sons ofGod.John 1:12 However, our Lord very frequently proclaimed God as a Father to us; nay, even gave a preceptthat we call no one on earth father, but the Father whom we have in the heavens:Matthew 23:9 and so, in thuspraying, we are likewiseobeying the precept. Happy they who recognize their Father! This is the reproach that is brought againstIsrael, to which the Spirit attests heaven and earth, saying,I have begotten sons, and they have not recognized me.Isaiah 1:2 Moreover, in sayingFather, we also call HimGod. That appellation is one both of filial duty and of power. Again, in the Father the Son is invoked;for I, says He,and the Father are One.John 10:30 Nor is even our mother theChurch passed by, if, that is, in the Father and theSon is recognized the mother, from whom arises the name both of Father and of Son. In one general term, then, or word, we bothhonourGod, together with His own, and are mindful of the precept, and set a mark on such as have forgotten their Father.

Chapter 3. The Second Clause

The name ofGod the Father had been published to none. EvenMoses, who had interrogated Him on that very point, had heard a different name.Exodus 3:13-16 To us it has been revealed in theSon, for the Son is now the Father's new name.I have come, says He,in the Father's name;John 5:43 and again,Father, glorify Your name;John 12:28 and more openly,I have manifested Your name to men.John 17:6 Thatname, therefore, wepray maybe hallowed. Not that it is becoming for men towish Godwell, as if there were any other by whom He may be wished well, or as if He would suffer unless we do so wish. Plainly, it is universally becoming forGod to beblessed in every place and time, on account of the memory of His benefits ever due from every man. But this petition also serves the turn of a blessing. Otherwise, when is the name of God notholy, andhallowed through Himself, seeing that of Himself He sanctifies all others — He to whom that surrounding circle ofangels cease not to say,Holy,holy,holy? In like wise, therefore, we too, candidates for angelhood, if we succeed in deserving it, begin even here on earth to learn by heart that strain hereafter to be raised untoGod, and the function of futureglory. So far, for theglory ofGod. On the other hand, for our own petition, when we say,Hallowed be Your name, wepray this; that it may be hallowedin us who are in Him, as well in all others for whom thegrace of God is still waiting;Isaiah 30:18 that we mayobey this precept, too, inpraying for all,1 Timothy 2:1 even for our personal enemies.Matthew 5:44 And therefore with suspended utterance, not saying,Hallowed be itin us, we say —in all.

Chapter 4. The Third Clause

According to this model, we subjoin,Your will be done in the heavens and on the earth; not that there is some power withstanding to preventGod'swill being done, and wepray for Him the successful achievement of Hiswill; but wepray for Hiswill to be donein all. For, by figurative interpretation offlesh andspirit, we areheaven andearth; albeit, even if it is to be understood simply, still the sense of the petition is the same, thatin usGod'swill be done on earth, to make it possible, namely, for it to be done also in the heavens. What, moreover,does God will, but that we should walk according to His Discipline? We make petition, then, that He supply us with the substance of Hiswill, and the capacity to do it, that we may be saved both in the heavens and on earth; because the sum of Hiswill is thesalvation of them whom He has adopted. There is, too, thatwill ofGod which the Lord accomplished in preaching, in working, in enduring: for if He Himself proclaimed that He did not His own, but the Father's will, withoutdoubt those things which He used to dowere the Father's will;John 6:38 unto which things, as unto exemplars, we are now provoked; to preach, to work, to endure even unto death. And weneed thewill ofGod, that we may be able to fulfil these duties. Again, in saying,Your will be done, we are even wishing well to ourselves, in so far that there is nothing ofevil in thewill ofGod; even if, proportionably to each one's deserts, somewhat other is imposed on us. So by this expression we premonish our own selves unto patience. The Lord also, when He had wished to demonstrate to us, even in His own flesh, the flesh's infirmity, by the reality of suffering, said,Father, remove this Your cup; and remembering Himself,added,save that not my will, but Yours be done.Luke 22:42 Himselfwas the Will and the Power of the Father: and yet, for the demonstration of the patience which was due, He gave Himself upto the Father's Will.

Chapter 5. The Fourth Clause

Your kingdom come has also reference to that wheretoYour will be done refers —in us, that is. For when does God not reign, in whose hand is the heart of all kings?Proverbs 21:1 But whatever we wish for ourselves we augur for Him, andto Him we attribute whatfrom Him we expect. And so, if themanifestation of the Lord's kingdom pertains unto thewill ofGod and unto our anxious expectation, how do somepray for some protraction of the age, when thekingdom of God, which wepray may arrive, tends unto the consummation of the age? Our wish is, that our reign be hastened, not our servitude protracted. Even if it had not been prescribed in the Prayer that we should ask for the advent of the kingdom, we should, unbidden, have sent forth that cry, hastening toward the realization of our hope. Thesouls of themartyrs beneath the altar cry in jealousy unto the Lord,How long, Lord, do You not avenge our blood on the inhabitants of the earth?Revelation 6:10 for, of course, their avenging is regulated by the end of the age. Nay, Lord, Your kingdom come with all speed — theprayer ofChristians the confusion of theheathen, the exultation ofangels, for the sake of which we suffer, nay, rather, for the sake of which wepray!

Chapter 6. The Fifth Clause

But how gracefully has the Divine Wisdom arranged the order of theprayer; so thatafter things heavenly — that is, after theName ofGod, theWill ofGod, and theKingdom of God — it should give earthly necessities also room for a petition! For the Lord had withal issued His edict,Seek first the kingdom, and then even these shall be added:Matthew 6:33 albeit we may rather understand,Give us this day our daily bread,spiritually. ForChrist is our Bread; because Christ is Life, and bread is life.I am, says He,the Bread of Life;John 6:35 and, a little above,The Bread is the Word of the livingGod, who came down from the heavens.John 6:33 Thenwe find, too, that His body is reckoned in bread:This is my body.Matthew 26:26 And so, in petitioning fordaily bread, we ask for perpetuity inChrist, and indivisibility from His body. But, because that word is admissible in a carnal sense too, it cannot be so used without the religious remembrance withal of spiritual Discipline; for (the Lord) commands thatbread beprayed for, which is the onlyfood necessary forbelievers; forall other things the nations seek after.Matthew 6:32 The like lesson He both inculcates by examples, and repeatedly handles inparables, when He says,Does a father take awaybread from his children, and hand it to dogs? and again,Does a father give his son a stone when he asks forbread? For Hethus shows what it is that sons expect from their father. Nay, even that nocturnal knocker knocked forbread.Luke 11:5-9 Moreover, Hejustly added,Give usthis day, seeing He had previously said,Take no careful thought about the morrow, what you are to eat. To which subject He also adapted theparable of the man who pondered on an enlargement of his barns for his forthcoming fruits, and on seasons of prolonged security; but that very night he dies.Luke 12:16-20

Chapter 7. The Sixth Clause

It was suitable that, after contemplating the liberality ofGod, we should likewise address His clemency. For what will aliments profit us, if we are reallyconsigned to them, as it were a bull destined for a victim? The Lordknew Himself to be the only guiltless One, and so He teaches that we begto have our debts remitted us. A petition for pardon is a full confession; because he who begs for pardon fully admits his guilt. Thus, too, penitence is demonstrated acceptable toGod who desires it rather than the death of the sinner. Moreover,debt is, in theScriptures, a figure ofguilt; because it is equally due to the sentence of judgment, and is exacted by it: nor does it evade thejustice of exaction, unless the exaction be remitted, just as the lord remitted to that slavein theparable his debt;Matthew 18:21-35 for hither does the scope of the wholeparable tend. For the fact withal, that the same servant, after liberated by his lord, does not equally spare his own debtor; and, being on that account impeached before his lord, is made over to the tormentor to pay the uttermost farthing — that is, every guilt, however small: corresponds with our profession thatwe also remit to our debtors; indeed elsewhere, too, in conformity with this Form of Prayer, He says,Remit, and it shall be remitted you.Luke 6:37 And when Peter had put the question whether remission were to be granted to a brother seven times,Nay, says He,seventy-seven times;Matthew 18:21-22 in order to remould the Law for the better; because in Genesisvengeance was assignedseven times in the case of Cain, but in that of Lamechseventy-seven times.

Chapter 8. The Seventh or Final Clause

For the completeness of so brief aprayer He added — in order that we should supplicate not touching the remitting merely, but touching the entire averting, of acts of guilt —Lead us not intotemptation: that is, suffer us not to be led into it, by him (of course) who tempts; but far be the thought that the Lord should seem to tempt, as if He either wereignorant of thefaith of any, or else were eager to overthrow it. Infirmity andmalice are characteristics of thedevil. ForGod had commanded evenAbraham to make asacrifice of his son, for the sake not of tempting, but proving, hisfaith; in order through him to make an example for that precept of His, whereby He was, by and by, to enjoin that he should hold no pledges of affection dearer than God. He Himself, when tempted by thedevil, demonstrated who it is that presides over and is the originator oftemptation. This passage He confirms by subsequent ones, saying,Pray that you be not tempted; yet theywere tempted, (as they showed) by deserting their Lord, because they had given way rather to sleep thanprayer. The final clause, therefore, is consonant, and interprets the sense ofLead us not intotemptation; for thissense is,But convey us away from theEvil One.

Chapter 9. Recapitulation.

In summaries of so few words, how many utterances of theprophets, theGospels, theapostles— how many discourses, examples,parables of the Lord, are touched on! How many duties are simultaneously discharged! Thehonour ofGod in theFather; the testimony offaith in theName; the offering ofobedience in theWill; the commemoration of hope in theKingdom; the petition for life in theBread; the full acknowledgment of debts in theprayer for theirForgiveness; the anxious dread oftemptation in the request forProtection. What wonder? God alone could teach how he wished Himselfprayed to. The religious rite ofprayer therefore, ordained by Himself, and animated, even at the moment when it was issuing out of the Divine mouth, by His own Spirit, ascends, by its own prerogative, into heaven, commending to the Father what the Son has taught.

Chapter 10. We May Superadd Prayers of Our Own to the Lord's Prayer

Since, however, the Lord, the Foreseer ofhuman necessities, said separately, after delivering His Rule of Prayer,Ask, and you shall receive; andsince there are petitions which are made according to the circumstances of each individual; our additional wants have the right — after beginning with the legitimate and customaryprayers as a foundation, as it were — of rearing an outer superstructure of petitions, yet with remembrance ofthe Master's precepts.

Chapter 11. When Praying the Father, You are Not to Be Angry with a Brother

That we may not be as far from the ears of God as we are from His precepts, the memory of His precepts paves for ourprayers a way unto heaven; of whichprecepts the chief is, that we go not up unto God's altar before we compose whatever of discord or offense we have contracted with our brethren.Matthew 5:22-23 For what sort of deed is it to approach the peace of God without peace? The remission of debts while you retain them? How will he appease hisFather who isangry with hisbrother, when from the beginningallanger is forbidden us? For even Joseph, when dismissing his brethren for the purpose of fetching their father, said,And be notangry in the way. He warnedus, to be sure, at that time (for elsewhere our Discipline is calledthe Way ), that when, set inthe way ofprayer, we go not untothe Father withanger. After that, the Lord,amplifying the Law, openly addsthe prohibition ofanger against a brother tothat ofmurder.Matthew 5:21-22 Not even by anevil word does He permit it to be vented. Ever if wemust beangry, ouranger must not be maintained beyond sunset, as the apostle admonishes.Ephesians 4:26 But how rash is it either to pass a day withoutprayer, while you refuse to make satisfaction to your brother; or else, by perseverance inanger, to lose yourprayer?

Chapter 12. We Must Be Free Likewise from All Mental Perturbation

Nor merely fromanger, but altogether fromall perturbation ofmind, ought the exercise ofprayer to be free, uttered from a spirit such as the Spirit unto whom it is sent. For a defiled spirit cannot be acknowledged by aholy Spirit,Ephesians 4:30 nor a sad by a joyful, nor a fettered by a free. No one grants reception to his adversary: no one grants admittance except to his compeer.

Chapter 13. Of Washing the Hands

But what reason is there in going toprayer with hands indeed washed, but the spirit foul?— inasmuch as to our hands themselves spiritual purities are necessary, that they may belifted up pure1 Timothy 2:8 fromfalsehood, frommurder, from cruelty, from poisonings, fromidolatry, and all the other blemishes which, conceived by the spirit, are effected by the operation of the hands. These are thetrue purities; not those which most are superstitiously careful about, taking water at everyprayer, even when they are coming from a bath of the whole body. When I was scrupulously making a thorough investigation of this practice, and searching into the reason of it, I ascertained it to be a commemorative act, bearing on the surrender of our Lord. We,however,pray to the Lord: we do notsurrender Him; nay, we ought even to set ourselves in opposition to the example of His surrenderer, and not, on that account, wash our hands. Unless any defilement contracted inhuman intercourse be a conscientiouscausefor washing them, they are otherwise clean enough, which together with our whole body we once washed inChrist.

Chapter 14. Apostrophe

AlbeitIsrael washed daily all his limbs over, yet is he never clean. Hishands, at all events, are ever unclean,eternally dyed with the blood of theprophets, and of the Lord Himself; and on that account, as being hereditary culprits from their privity to their fathers' crimes, they do not dare even to raise them unto the Lord, forfear some Isaiah should cry out,Isaiah 1:15 forfear Christ should utterly shudder. We, however, not only raise, but even expand them; and, taking our model from the Lord's passion even inprayer we confess toChrist.

Chapter 15. Of Putting Off Cloaks

But since we have touched on one special point of empty observance, it will not be irksome to set our brand likewise on the other points against which the reproach of vanity may deservedly be laid; if, that is, they are observed without the authority of any precept either of the Lord, or else of theapostles. For matters of this kind belong not to religion, but tosuperstition, being studied, and forced, and of curious rather than rational ceremony; deserving of restraint, at all events, even on this ground, that they put us on a level withGentiles. As,e.g., it is the custom of some to makeprayer with cloaks doffed, for so do the nations approach theiridols; which practice, of course, were its observance becoming, theapostles, who teach concerning the garb ofprayer, would have comprehendedin their instructions, unless any think that is was inprayer thatPaul had left his cloak with Carpus!2 Timothy 4:13God, forsooth, would not hear cloaked suppliants, who plainly heard the threesaints in the Babylonian king's furnacepraying in their trousers and turbans.

Chapter 16. Of Sitting After Prayer

Again, for the custom which some have of sitting whenprayer is ended, I perceive no reason, except that which children give. For what if that Hermas, whose writing is generally inscribed with the titleThe Shepherd, had, after finishing hisprayer, not sat down on his bed, but done some other thing: should we maintain that also as a matter for observance? Of course not. Why, even as it is the sentence,When I hadprayed, and had sat down on my bed, is simply put with a view to the order of the narration, not as a model of discipline. Else we shall have topray nowhere except where there is a bed! Nay, whoever sits in achair or on abench, will act contrary to that writing. Further: inasmuch as the nations do the like, in sitting down after adoring their petty images; even on this account the practice deserves to be censured in us, because it is observed in the worship ofidols. To this is further added the charge ofirreverence — intelligible even to the nations themselves, if they had any sense. If, on the one hand, it is irreverent to sit under the eye, and over against the eye, of him whom you most of all revere and venerate; how much more, on the other hand, is that deedmost irreligious under the eye of the livingGod, while theangel ofprayer is stillstanding by unless we are upbraiding God thatprayer has wearied us!

Chapter 17. Of Elevated Hands

But we more commend ourprayers to God when wepray with modesty and humility, with not even our hands too loftily elevated, but elevated temperately and becomingly; and not even our countenance over-boldly uplifted. For thatpublican whoprayed with humility and dejection not merely in his supplication, but in his countenance too, went his waymore justified than the shamelessPharisee.Luke 18:9-14 The sounds of our voice, likewise, should be subdued; else, if we are to be heard for our noise, how large windpipes should we need! But God is the hearer not of thevoice, but of theheart, just as He is its inspector. Thedemon of the Pythian oracle says:

And I do understand the mute, and plainly hear the speechless one.

Do the ears of God wait for sound? How, then, could Jonah'sprayer find way out unto heaven from the depth of the whale's belly, through the entrails of so huge a beast; from the very abysses, through so huge a mass of sea? What superior advantage will they whopray too loudly gain, except that they annoy their neighbours? Nay, by making their petitions audible, what lesserror do they commit than if they were topray in public?

Chapter 18. Of the Kiss of Peace

Another custom has now become prevalent. Such as arefasting withhold thekiss of peace, which is the seal ofprayer, afterprayer made with brethren. But when is peace more to be concluded with brethren than when, at the time of some religious observance, ourprayer ascends with more acceptability; that they may themselves participate in our observance, and thereby be mollified for transacting with their brother touching their own peace? Whatprayer is complete ifdivorced from theholykiss? Whom does peace impede when rendering service to his Lord? What kind ofsacrifice is that from which men depart without peace? Whatever ourprayer be, it will not be better than the observance of the precept by which we are bidden to conceal ourfasts;Matthew 6:16-18 fornow, by abstinence from thekiss, we areknown to befasting. But even if there be some reasonfor this practice, still, lest you offend against this precept, you may perhaps defer yourpeaceat home, where it is not possible for your fast to be entirely kept secret. But wherever else you can conceal your observance, you ought to remember the precept: thus you may satisfy the requirements of Discipline abroad and of custom at home. So, too, on the day of the passover, when the religious observance of a fast is general, and as it were public, wejustly forego thekiss, caring nothing to conceal anything which we do in common with all.

Chapter 19. Of Stations

Similarly, too, touching the days of Stations, most think that they must not be present at the sacrificialprayers, on the ground that the Station must be dissolved by reception of the Lord's Body. Does, then, theEucharist cancel a service devoted toGod, or bind it more to God? Will not yourStation be more solemn if you have withalstood at God'saltar? When the Lord's Body has been received and reserved each point is secured, both the participation of thesacrifice and the discharge of duty. If theStation has received its name from the example of military life — for we withal are God's military — of course nogladness or sadness chanting to the camp abolishes thestations of the soldiers: forgladness will carry out discipline more willingly, sadness more carefully.

Chapter 20. Of Women's Dress

So far, however, as regards the dress ofwomen, the variety of observance compels us — men of no consideration whatever — to treat, presumptuously indeed, after the mostholy apostle, except in so far as it will not be presumptuously if we treat the subject in accordance with the apostle. Touching modesty of dress and ornamentation, indeed, the prescription of Peter1 Peter 3:1-6 likewise is plain, checking as he does with the same mouth, because with the same Spirit, asPaul, theglory of garments, and thepride of gold, and the meretricious elaboration of the hair.

Chapter 21. Of Virgins

But that point which is promiscuously observed throughout thechurches, whethervirgins ought to be veiled or no, must be treated of. For they who allow tovirgins immunity from head-covering, appear to rest on this; that the apostle has not definedvirgins by name, butwomen,1 Corinthians 11:5 asto be veiled; nor the sex generally, so as to sayfemales, but aclass of the sex, by sayingwomen: for if he had named the sex by sayingfemales, he would have made his limit absolute foreverywoman; but while he names one class of the sex, he separates another class by being silent. For, they say, he might either have namedvirgins specially; or generally, by a compendious term,females.

Chapter 22. Answer to the Foregoing Arguments

They who make this concession ought to reflect on thenature of the word itself — what is the meaning ofwoman from the very first records of the sacred writings. Here they find it to be thename of the sex, not aclass of the sex: if, that is, God gave to Eve, when she had not yetknown aman, the surnamewoman andfemale — (female, whereby the sex generally;woman, hereby a class of the sex, is marked). So, since at that time the as yet unwedded Eve was called by the wordwoman, that word has been made common even to avirgin. Nor is it wonderful that the apostle — guided, of course, by the same Spirit by whom, as all thedivine Scripture, so that book Genesis, was drawn up — has used the selfsame word in writingwomen, which, by the example of Eve unwedded, is applicable too to avirgin. In fact, all the other passages are in consonance herewith. For even by this very fact, that he has notnamedvirgins (as he does in another place where he is teaching touching marrying), he sufficiently predicates that his remark is made touchingeverywoman, and touchingthe whole sex; and that there is no distinction made between avirginand any other, while he does not name her at all. For he who elsewhere — namely, where the difference requires — remembers to make the distinction, (moreover, he makes it by designating each species by their appropriate names,) wishes, where he makesno distinction (while he does not name each),no difference to be understood. What of the fact that in the Greek speech, in which the apostle wrote his letters, it is usual to say,women rather thanfemales; that is,γυναῖκας (gunaikas) rather thanθηλείας (theleias)? Therefore if that word, which by interpretation represents whatfemale (femina) represents, is frequently usedinstead of the name of the sex, he has named thesex in sayingγυναῖκα; but in thesex even thevirgin is embraced. But, withal, the declaration is plain:Everywoman, says he,praying and prophesying with head uncovered, dishonours her own head.1 Corinthians 11:5 What iseverywoman, butwoman of every age, of every rank, of every condition? By sayingevery he excepts nought of womanhood, just as he excepts nought of manhood either fromnot being covered; for just so he says,Every man.1 Corinthians 11:4 As, then, in the masculine sex, under the name ofman even theyouth isforbidden to be veiled; so, too, in the feminine, under the name ofwoman, even thevirgin isbidden to be veiled. Equally in each sex let the younger age follow the discipline of the elder; or else let the malevirgins, too, beveiled, if the femalevirgins withal arenot veiled, becausethey are not mentioned byname. Letman andyouth be different, ifwoman andvirgin are different. For indeed it ison account of theangels1 Corinthians 11:10 that he sayswomen must be veiled, because on account ofthe daughters of menangels revolted fromGod. Who then, would contend thatwomenalone— that is, such as were already wedded and had lost theirvirginity— were the objects of angelic concupiscence, unlessvirgins are incapable of excelling in beauty and finding lovers? Nay, let us see whether it were notvirgins alone whom they lusted after; since Scriptures saysthe daughters of men;Genesis 4:2 inasmuch as it might have namedwives ofmen, orfemales, indifferently. Likewise, in that it says,And they took them to themselves for wives,Genesis 6:2 it does so on this ground, that, of course, such arereceivedfor wives as are devoid of that title. But it would have expressed itself differently concerning such as werenot thus devoid. And so (they who are named) are devoid as much ofwidowhood as ofvirginity. So completely hasPaul by naming the sex generally, mingleddaughters and species together in the genus. Again, while he says thatnature herself,1 Corinthians 11:14 which has assigned hair as a tegument and ornament towomen,teaches that veiling is the duty offemales, has not the same tegument and the samehonour of the head been assigned also tovirgins? Ifit is shameful for awoman to be shorn it is similarly so to avirgin too. From them, then, to whom is assigned one and the samelaw of the head, one and the samediscipline of the head is exacted —(which extends) even unto thosevirgins whom their childhood defends, for from the firstavirgin was namedfemale. This custom, in short, evenIsrael observes; but ifIsrael didnot observe it,our Law, amplified and supplemented, would vindicate the addition for itself; let it be excused for imposing the veil onvirgins also. Underour dispensation, let that age which isignorant of its sex retain the privilege of simplicity. For both Eve and Adam, when it befell them to bewise,Genesis 3:6 immediately veiled what they had learned toknow. At all events, with regard to those in whom girlhood has changed (into maturity), their age ought to remember its duties as to nature, so also, to discipline; for they are being transferred to the rank ofwomen both in theirpersons and in their functions. No one is avirgin from the time when she is capable of marriage; seeing that, in her, age has by that time been wedded to its own husband, that is, to time.But some particularvirgin has devoted herself toGod. From that very moment she both changes the fashion of her hair, and converts all her garb into that of a 'woman.' Let her, then, maintain the character wholly, and perform the whole function of avirgin: what she conceals for the sake ofGod, let her cover quite over. It is our business to entrust to theknowledge of God alone that which thegrace of God effects in us, lest we receive from man the reward we hope for fromGod. Why do you denude before God what you cover before men? Will you be more modest in public than in the church? Ifyour self-devotion is agrace ofGod, and you have received it,why do you boast, says he,as if you have not received it?1 Corinthians 4:7 Why, by your ostentation of yourself, do you judge others? Is it that, by your boasting, you invite others unto good? Nay, but even you yourself run the risk of losing, if you boast; and you drive others unto the same perils! What is assumed fromlove of boasting is easily destroyed. Be veiled, virgin, if virgin you are; for you ought to blush. If you are avirgin, shrink from (the gaze of) many eyes. Let no one wonder at your face; let no one perceive yourfalsehood. You do well infalsely assuming the married character, if you veil your head; nay, you do not seem to assume itfalsely, for youare wedded to Christ: to Him you have surrendered your body; act as becomes your Husband's discipline. If He bids the brides of others to be veiled, His own, of course, much more.But each individual man is not to think that the institution of his predecessor is to be overturned. Many yield up their own judgment, and its consistency, to the custom of others. Granted thatvirgins be notcompelled to be veiled, at all events such asvoluntarily are so should not be prohibited; who, likewise, cannot deny themselves to bevirgins, content, in the security of a goodconscience beforeGod, to damage their own fame. Touching such, however, as arebetrothed, I can with constancyabove my small measure pronounce and attest that they are to be veiled from that day forth on which they shuddered at the first bodily touch of a man bykiss and hand. For in them everything has been forewedded: their age, through maturity; their flesh, through age; their spirit, through consciousness; their modesty, through the experience of thekiss their hope, through expectation; their mind through volition. And Rebecca is example enough for us, who, when herbetrothed had been pointed out, veiled herself for marriage merely on recognition of him.Genesis 24:64-65

Chapter 23. Of Kneeling

In the matter ofkneeling alsoprayer is subject to diversity of observance, through the act of some few who abstain from kneeling on theSabbath; and since this dissension is particularly on its trial before thechurches, the Lord will give Hisgrace that the dissentients may either yield, or else indulge their opinion without offense to others. We, however (just as we have received), only on the day of the Lord's Resurrection ought to guard not only against kneeling, but every posture and office of solicitude; deferring even our businesses lest we give any place to thedevil.Ephesians 4:27 Similarly, too, in the period of Pentecost; which period we distinguish by the samesolemnity of exultation. But who would hesitateevery day to prostrate himself beforeGod, at least in the firstprayer with which we enter on the daylight? Atfasts, moreover, and Stations, noprayer should be made without kneeling, and the remaining customary marks of humility; for (then) we are not onlypraying, butdeprecating, and making satisfaction to God our Lord. Touchingtimes ofprayer nothing at all has been prescribed, except clearlytopray at every time and every place.

Chapter 24. Of Place for Prayer

But howin every place, since we are prohibited (frompraying) in public? In every place, he means, which opportunity or even necessity, may have rendered suitable: for that which was done by theapostles (who, in jail, in the audience of the prisoners,beganpraying and singing to God) is not considered to have been done contrary to the precept; nor yet that which was done byPaul, who in the ship, in presence of all,made thanksgiving toGod.

Chapter 25. Of Time for Prayer

Touching thetime, however, the extrinsic observance of certain hours will not be unprofitable — those common hours, I mean, which mark the intervals of the day — the third, the sixth, the ninth — which we may find in theScriptures to have been more solemn than the rest. The first infusion of theHoly Spirit into the congregateddisciples took place atthethird hour. Peter, on the day on which he experienced the vision of Universal Community, (exhibited) in that small vessel, had ascended into the more lofty partsof the house, forprayer's sakeat the sixth hour.Acts 10:9 The same (apostle) was going into the temple, with John,at the ninthhour, when he restored the paralytic to his health. Albeit thesepractices stand simply without anyprecept for their observance, still it may be granted a good thing to establish some definite presumption, which may both add stringency to the admonition topray, and may, as it were by a law, tear us out from our businesses unto such a duty; so that — what we read to have been observed by Daniel also, in accordance (of course) withIsrael's discipline — wepray at least not less than thrice in the day, debtors as we are to Three — Father, Son, andHoly Spirit: of course, in addition to our regularprayers which are due, without any admonition, on the entrance of light and of night. But, withal, it becomesbelievers not to take food, and not to go to the bath, before interposing aprayer; for the refreshments and nourishments of the spirit are to be held prior to those of the flesh, and things heavenly prior to things earthly.

Chapter 26. Of the Parting of Brethren

You will not dismiss a brother who has entered your house withoutprayer.—Have you seen, saysScripture,a brother? You have seen your Lord; — especiallya stranger, lest perhaps he beanangel. But again, when received yourself by brethren, you will not make earthly refreshments prior to heavenly, for yourfaith will immediately be judged. Or else how will you — according to the preceptLuke 10:5 — say,Peace to thishouse, unless you exchange mutual peace with them who arein the house?

Chapter 27. Of Subjoining a Psalm

The more diligent inprayer are wont to subjoin in theirprayers theHallelujah, and such kind of psalms, in the closes of which the company respond. And, of course, every institution is excellent which, for the extolling and honouring ofGod, aims unitedly to bring Him enrichedprayer as a choice victim.

Chapter 28. Of the Spiritual Victim, Which Prayer is

For this is the spiritual victim1 Peter 2:5 which has abolished the pristinesacrifices.To what purpose, says He,(do you bring) me the multitude of yoursacrifices? I am full ofholocausts of rams, and I desire not the fat of rams, and the blood of bulls and of goats. For who has required these from your hands? What, then, Godhas required theGospel teaches.An hour will come, says He,when thetrue adorers shall adore the Father in spirit andtruth. For God is a Spirit, and accordingly requires His adorers to be such.John 4:23-24 We are thetrue adorers and thetruepriests, who,praying in spirit,sacrifice, in spirit,prayer — a victim proper and acceptable toGod, which assuredly He has required, which He has looked forward to for Himself! Thisvictim, devoted from the whole heart, fed onfaith, tended bytruth, entire in innocence, pure inchastity, garlanded withlove, we ought to escort with the pomp of good works, amid psalms andhymns, unto God's altar, to obtain for us all things fromGod.

Chapter 29. Of the Power of Prayer

For what hasGod, who exacts itever denied toprayer coming fromspirit andtruth? How mighty specimens of its efficacy do we read, and hear, andbelieve!Old-worldprayer, indeed, used to free from fires,Daniel 3 and from beasts,Daniel 6 and from famine; and yet it had not (then) received its form fromChrist. But how far more amply operative isChristianprayer! It does not station theangel of dew in mid-fires, nor muzzle lions, nor transfer to the hungry the rustics' bread;2 Kings 4:42-44 it has no delegatedgrace to avert any sense of suffering; but it supplies the suffering, and the feeling, and the grieving, with endurance: it amplifiesgrace byvirtue, thatfaith mayknow what she obtains from the Lord, understanding what — for God's name's sake — she suffers. But in days gone by, withalprayer used to call down plagues, scatter the armies of foes, withhold the wholesome influences of the showers. Now, however, theprayer of righteousness averts all God'sanger, keeps bivouac on behalf of personal enemies, makes supplication on behalf of persecutors. Is it wonder ifitknows how to extort therains of heaven — (prayer) which wasonce able to procure itsfires? Prayer is alone that which vanquishes God. But Christ has willed that it be operative for noevil: He had conferred on it all itsvirtue in thecause of good. And so itknows nothing save how to recall thesouls of the departed from the very path of death, to transform the weak, to restore the sick, to purge the possessed, to open prison-bars, to loose the bonds of the innocent. Likewise it washes away faults, repelstemptations, extinguishespersecutions, consoles the faint-spirited, cheers the high-spirited, escorts travellers, appeases waves, makesrobbers stand aghast, nourishes thepoor, governs the rich, upraises the fallen, arrests the falling, confirms the standing. Prayer is the wall offaith: her arms and missiles against the foe who keeps watch over us on all sides. And, so never walk we unarmed. By day, be we mindful of Station; by night, of vigil. Under the arms ofprayer guard we the standard of our General; await we inprayer theangel's trump. Theangels, likewise, allpray; every creatureprays; cattle and wild beastspray and bend their knees; and when they issue from their layers and lairs, they look up heavenward with no idle mouth, making their breath vibrate after their own manner. Nay, the birds too, rising out of the nest, upraise themselves heavenward, and, instead of hands, expand the cross of their wings, and say somewhat to seem likeprayer. What more then, touching the office ofprayer? Even the Lord Himselfprayed; to whom behonour andvirtue unto the ages of the ages!

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