# Nicene and Post-Nicene Fathers: Series I/Volume VI/Sermons/Sermon VIII

Sermon VIII.
[LVIII. Ben.]
Again on the Lord’s Prayer, Matt. vi. To the Competentes.
1. You have just repeated the Creed, where in brief summary is contained the Faith. I have already before now told you what the Apostle Paul says, “How shall they call on Him in whom they have not believed?” Because then you have both heard, and learnt, and repeated how you must believe in God; hear to-day how He must be called upon. The Son Himself, as you heard when the Gospel was read, taught His disciples and His faithful ones this Prayer. Good hope have we of obtaining our cause, when such an Advocate hath dictated our suit. The Assessor of the Father, as you have confessed, who sitteth on the right hand of the Father; He is our Advocate who is to be our Judge. For from thence will He come to judge the quick and dead. Learn then, this Prayer also which you will have to repeat in eight days time. But whosoever of you have not repeated the Creed well, have yet time enough, let them learn it; because on the Sabbath day in the hearing of all who shall be present, you will have to repeat it: on the last Sabbath day, when you will be here to be baptized. But in eight days from to-day will you have to repeat this Prayer, which you have heard to-day.
2. Of which the first clause is, “Our Father, which art in heaven.” We have found then a Father in heaven; let us take good heed how we live on earth. For he who hath found such a Father, ought so to live that he may be worthy to come to his inheritance. But we say all in common, “Our Father.” How great a condescension! This the emperor says, and this says the beggar: this says the slave, and this his lord. They say all together, “Our Father, which art in heaven.” Therefore do they understand that they are brethren, seeing they have one Father. Now let not the lord disdain to have his slave for a brother, seeing the Lord Christ has vouch-safed to have him for a brother.
3. “Hallowed be Thy Name, Thy kingdom come.” This hallowing of God’s Name is that whereby we are made holy. For His Name is always Holy. We wish also for His kingdom to come; come it will, though we wish it not; but to wish and pray that His kingdom may come, is nothing else than to wish of Him, that He would make us worthy of His kingdom, lest haply, which God forbid, it should come, and not come to us. For to many that will never come, which nevertheless must come. For to them will it come, to whom it shall be said, “Come, ye blessed of My Father, receive the kingdom prepared for you from the foundation of the world.” But it will not come to them to whom it shall be said, “Depart from Me, ye cursed, into everlasting fire.” Therefore when we say, “Thy kingdom come,” we pray that it may come to us. What is, “may come to us”? May find us good. This we pray for then, that He would make us good; for then to us will His kingdom come.
4. We go on, “Thy will be done as in heaven so in earth.” The Angels serve Thee in heaven, may we serve Thee in earth! The Angels do not offend Thee in heaven, may we not offend Thee in earth! As they do Thy will, so may we do it also! And here what do we pray for, but that we may be good? For when we do God’s will (for He without doubt doeth His own will), then is His will done in us. And we may understand in another and a right sense these words, “Thy will be done as in heaven, so in earth.” We receive the commandment of God, and it is well-pleasing to us, well-pleasing to our mind. “For we delight in the law of God after the inward man.” Then is His will done in heaven. For our spirit is compared to heaven, but to the earth our flesh. What then is “Thy will be done as in heaven, so in earth”? That as Thy command is well-pleasing to our mind, so may our flesh consent thereto; and so that strife be ended which is described by the Apostle, “for the flesh lusteth against the Spirit, and the Spirit against the flesh.” When the Spirit lusteth against the flesh, His will is even now done in heaven; when the flesh lusteth not against the Spirit, His will is now done in earth. There will be harmony complete when He will; be then the contest now, that there may be victory hereafter. Thus again, “Thy will be done as in heaven, so in earth,” may be well understood, by making “heaven” to be the Church, because it is the throne of God; and “earth” the unbelievers, to whom it is said, “Earth thou art, and unto earth shalt thou go.” When therefore we pray for our enemies, for the enemies of the Church, the enemies of the Christian name, we pray that His will may be done “as in heaven, so in earth,” that is, as in Thy faithful ones, so in Thy blasphemers also, that they all may become “heaven.”
5. There follows next, “Give us this day our daily bread.” It may be understood simply that we pour forth this prayer for daily sustenance, that we may have abundance: or if not that, that we may have no want. Now he said “daily,” for as long as it is called “to-day.” Daily we live, and daily rise, and are daily fed, and daily hunger. May He then give us daily bread. Why did He not say “covering” too, for the support of our life is in meat and drink, our covering in raiment and lodging. Man should desire nothing more than these. Forasmuch as the Apostle saith, “We brought nothing into this world, neither can we carry anything out: having food and covering, let us be therewith content.” Perish covetousness, and nature is rich. Therefore if this prayer have reference to our daily sustenance, since this is a good understanding of the words, “Give us this day our daily bread;” let us not marvel, if under the name of bread other necessary things are also understood. As when Joseph invited his brethren, “These men,” saith he, “will eat bread with me to-day.” Why, were they to eat bread only? No, but in the mention of bread only, all the rest was understood. So when we pray for daily bread, we ask for whatever is necessary for us in earth for our bodies’ sake. But what saith the Lord Jesus? “Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you.” Again, this is a very good sense of, “Give us this day our daily bread,” thy Eucharist, our daily food. For the faithful know what they receive, and good for them it is to receive that daily bread which is necessary for this time present. They pray then for themselves, that they may become good, that they may persevere in goodness, and faith, and a holy life. This do they wish, this they pray for; for if they persevere not in this good life, they will be separated from that Bread. Therefore, “Give us this day our daily bread.” What is this? Let us live so,that we be not separated from Thy altar. Again, the Word of God which is laid open to us, and in a manner broken day by day, is “daily bread.” And as our bodies hunger after that other, so do our souls after this bread. And so we both ask for this bread simply, and whatsoever is in this life needful both for our souls and bodies, is included in “daily bread.”
6. “Forgive us our debts,” we say, and we may well say so; for we say the truth. For who is he that lives here in the flesh, and hath no debts? What man is there that lives so, that this prayer is not necessary for him? He may puff himself up, justify himself he cannot. It were well for him to imitate the Publican, and not swell as the Pharisee, “who went up into the temple,” and boasted of his deserts, and covered up his wounds. Whereas he who said, “Lord, be merciful to me a sinner,” knew wherefore he went up. This prayer the Lord Jesus, consider, my brethren, this prayer the Lord Jesus taught His disciples to offer, those great first Apostles of His, the leaders of our flock. If the leaders of the flock then pray for the remission of their sins, what ought the lambs to do, of whom it is said, “Bring young rams unto the Lord”? You knew then that you have repeated this in the Creed, because amongst the rest you have mentioned there “the remission of sins.” There is one remission of sins which is given once for all; another which is given day by day. There is one remission of sins which is given once for all in Holy Baptism; another which is given as long as we live here in the Lord’s Prayer. Wherefore we say, “Forgive us our debts.”
7. And God has brought us into a covenant, and agreement, and a firm bond with Him, in that we say, “as we also forgive our debtors.” He who would say it effectually, “Forgive us our debts,” must say truly, “as we also forgive our debtors.” If this which is last he either say not, or say deceitfully, the other which is first he says in vain. We say to you then especially who are approaching to Holy Baptism, from your hearts forgive everything. And ye faithful, who taking advantage of this occasion are listening to this prayer, and our exposition of it, do ye wholly and from your hearts forgive whatsoever ye have against any. Forgive it there where God seeth. For sometimes a man remitteth with the mouth, and in the heart retaineth; he remitteth with the mouth for men’s sake, and retaineth in the heart, as not fearing the eyes of God. But do ye remit entirely. Whatever ye have retained up to these holy days, in these holy days at least remit. “The sun ought not to go down upon your wrath,” yet many suns have passed. Let then your wrath at length pass away also, now that we are celebrating the days of the great Sun, of that Sun of which Scripture saith, “Unto you shall the Sun of righteousness arise with healing in His wings.” What is, “in His wings”? In His protection. Whence it is said in the Psalms, “Keep me under the shadow of Thy wings.” But as to others who in the day of judgment shall repent, but all too late, and who shall mourn, yet unavailingly, it hath been foretold by Wisdom what they shall then say as they repent and groan for anguish of spirit, “What hath pride profited us, or what good hath riches with our vaunting brought us? All these things are passed away like a shadow.” And, “Therefore have we erred from the way of truth, and the light of righteousness hath not shined unto us, and the Sun of righteousness rose not upon us.” That Sun riseth upon the righteous only; but this sun which we see, God “maketh,” daily “to rise upon the good and evil.” The righteous attain to the seeing of that Sun; and that Sun dwelleth now in our hearts by faith. If then thou art angry, let not this sun go down in thine heart upon thy wrath; “Let not the sun go down upon thy wrath;” lest haply thou be angry, and so the Sun of righteousness go down upon thee, and thou abide in darkness.
8. Now do not think that anger is nothing. “Mine eye was disordered because of anger,” saith the Prophet. Surely he whose eye is disordered cannot see the sun; and if he should try to see it, it were pain, and no pleasure to him. And what is anger? The lust of vengeance. A man lusteth to be avenged, and Christ is not yet avenged, the holy martyrs are not yet avenged. Still doth the patience of God wait, that the enemies of Christ, the enemies of the martyrs, may be converted. And who are we, that we should seek for vengeance? If God should seek it at our hands, where should we abide? He who hath never in any matter done us harm, doth not wish to avenge Himself of us; and do we seek to be avenged, who are almost daily offending God? Forgive therefore; from the heart forgive. If thou art angry, yet sin not. “Be ye angry, and sin not.” Be ye angry as being but men, if so be ye are overcome by it; yet sin not, so as to retain anger in your heart (for if ye do retain it, ye retain it against yourselves), lest ye enter not into that Light. Therefore forgive. What then is anger? The lust of vengeance. And what is hatred? Inveterate anger. If anger become inveterate, it is then called hatred. And this he seems to acknowledge, who when he had said, “Mine eye is disordered because of anger;” added, “I have become inveterate among all mine enemies.” What was anger when it was new, became hatred when it was turned into long continuance. Anger is a “mote,” hatred, a “beam.” We sometimes find fault with one who is angry, yet we retain hatred in our own hearts; and so Christ saith to us, “Thou seest the mote in thy brother’s eye, and seest not the beam in thine own eye.” How grew the mote into a beam? Because it was not at once plucked out. Because thou didst suffer the sun to rise and go down so often upon thy wrath, and madest it inveterate, because thou contractedst evil suspicions, and wateredst the mote, and by watering hast nourished it, and by nourishing it, hast made it a beam. Tremble then at least when it is said, “Whosoever hateth his brother is a murderer.” Thou hast not drawn the sword, nor inflicted any bodily wound, nor by any blow killed another; the thought only of hatred is in thy heart, and hereby art thou held to be a murderer, guilty art thou before the eyes of God. The other man is alive, and yet thou hast killed him. As far as thou art concerned, thou hast killed the man whom thou hatest. Reform then, and amend thyself. If scorpions or adders were in your houses, how would ye toil to purify them, that ye might be able to dwell in safety? Yet are ye angry, yea inveterate anger is in your hearts, and there grow so many hatreds, so many beams, so many scorpions, so many vipers, and will ye not then purify the house of God, your heart? Do then what is said, “As we also forgive our debtors;” and so say securely, “Forgive us our debts.” For without debts in this earth ye cannot live; but those great crimes which it is your blessing to have been forgiven in Baptism, and from which we ought to be ever free, are of one sort, and of another are those daily sins, without which a man cannot live in this world, by reason of which this daily prayer with its covenant and agreement is necessary; that as we say with all cheerfulness, “Forgive us our debts;” so we may say with all truth, “As we also forgive our debtors.” So much then have we said as touching past sins; what now for the future?
9. “Lead us not into temptation:” forgive what we have done already, and grant that we may not commit any more sins. For whosoever is overcome by temptation, committeth sin. Thus the Apostle James saith, “Let no man say when he is tempted, he is tempted of God, for God cannot be tempted with evil, neither tempteth He any man. But every man is tempted, when he is drawn away of his own lust, and enticed. Then lust, when it hath conceived, bringeth forth sin: and sin, when it is finished, bringeth forth death.” Therefore that thou be not drawn away by thy lust; consent not to it. It hath no means of conceiving, but by thee. Thou hast consented, hast as it were in thine heart admitted her embrace. Lust has risen up, deny thyself to her, follow her not. It is a lust unlawful, impure, and shameful, it will alienate thee from God. Give it not then the embrace of thy consent, lest thou have to bewail the birth; for if thou consent, that is, when thou hast embraced her, she conceives, “and when lust hath conceived, it bringeth forth sin.” Dost thou not yet fear? “Sin bringeth forth death;” at least, fear death. If thou fear not sin, yet fear that whereunto it leads. Sin is sweet; but death is bitter. This is the infelicity of men; that for which they sin, they leave here when they die, and the sin themselves they carry with them. Thou dost sin for money, it must be left here: or for a country seat; it must be left here: or for some woman’s sake; she must be left here; and whatsoever it be for which thou dost sin, when thou shalt have closed thine eyes in death, thou must leave it here; yet the sin itself which thou committest, thou carriest with thee.
10. May sins then be forgiven; the past forgiven, and the future cease. But without them here below thou canst not live; be they either lesser sins, or small, or trivial. Yet let not even these small and trivial sins be despised. With little drops is the river filled. Let not even the lesser sins be despised. Through narrow chinks in the ship the water oozes in, the hold keeps filling, and if it be disregarded the ship is sunk. But the sailors are not idle; their hands are active,—active that the water may be drained off from day to day. So be thy hands active, that thou mayest pump from day to day. What is the meaning of “be thy hands active”? Let them give, do good works, so be thy hands engaged. “Break thy bread to the hungry, and bring the poor and houseless into thine house; if thou seest the naked, clothe him.” Do all thou canst, do it with the means thou canst command, do it cheerfully, and so put up thy prayer with confidence. It will have two wings, a double alms. What is “a double alms”? “Forgive, and ye shall be forgiven. Give, and it shall be given unto you.” The one alms is that which is done from the heart, when thou forgivest thy brother his sin. The other alms is that which is done out of thy substance, when thou dealest bread to the poor. Offer both, lest without either wing thy prayer remain motionless.
11. Therefore when we have said, “Lead us not into temptation,” there follows, “But deliver us from evil.” Now whoso wishes to be delivered from evil, bears witness that he is in evil. And thus saith the Apostle, “Redeeming the time, because the days are evil.” But who is there “that wisheth for life, and loveth to see good days”? Seeing that all men in this flesh have only evil days; who doth not wish it? Do thou what follows, “Keep thy tongue from evil, and thy lips that they speak no guile: depart from evil, and do good, seek peace, and ensue it;” and then thou hast got rid of evil days, and thy prayer, “deliver us from evil,” is fulfilled.
12. Therefore the three first petitions, “Hallowed be Thy Name, Thy kingdom come, Thy will be done as in heaven, so in earth,” are for eternity. But the four following relate to this life, “Give us this day our daily bread.” Shall we ask day by day for daily bread, when we shall have come to that fulness of blessing? “Forgive us our debts.” Shall we say this in that kingdom, when we shall have no debts? “Lead us not into temptation.” Shall we be able to say this then, when there will be no temptation? “Deliver us from evil.” Shall we say this, when there shall be nothing from which to be delivered? Therefore these four are necessary, because of our daily life, but the three first in reference to the life eternal. But all things let us ask, with a view of attaining to that life, and let us pray here, that we be not separated from it. Every day must this prayer be said by you, when you are baptized. For the Lord’s Prayer is said daily in the Church before the Altar of God, and the faithful hear it. We have no fear therefore as to your not learning it carefully, because even if any of you should be unable to get it perfectly, he will learn it by hearing it day by day.
13. Therefore on the Saturday when by the grace of God you will keep the Vigil, you will have to repeat not the Prayer, but the Creed. For if you do not know the Creed now, you will not hear that every day in the Church, and among the people. But when you have learnt it, that you may not forget it, say it every day when you rise; when you are preparing for sleep, rehearse your Creed, to the Lord rehearse it, remind yourselves of it, and be not weary of repeating it. For repetition is useful, lest forgetfulness steal over you. Do not say, “I said it yesterday, I have said it today, I say it every day, I know it perfectly well.” Call thy faith to mind, look into thyself, let thy Creed be as it were a mirror to thee. Therein see thyself, whether thou dost believe all which thou professest to believe, and so rejoice day by day in thy faith. Let it be thy wealth, let it be in a sort the daily clothing of thy soul. Dost thou not always dress thyself when thou risest? So by the daily repetition of thy Creed dress thy soul, lest haply forgetfulness make it bare, and thou remain naked, and that take place which the Apostle saith, (may it be far from thee!) “If so be that being unclothed, we shall not be found naked.” For we shall be clothed by our faith: and this faith is at once a garment and a breastplate; a garment against shame, a breastplate against adversity. But when we shall have arrived at that place where we shall reign, no need will there be to say the Creed. We shall see God; God Himself will be our vision; the vision of God will be the reward of our present faith.

## Footnotes

* ↑ Rom. x. 14.
* ↑ Jurisperitus.
* ↑ Easter Eve.
* ↑ i.e. in Lent.
* ↑ Matt. vi. 9.
* ↑ Matt. vi. 9, 10.
* ↑ Matt. xxv. 34.
* ↑ Matt. xxv. 41.
* ↑ Matt. vi. 10.
* ↑ Rom. vii. 22.
* ↑ Gal. v. 17.
* ↑ Portat.
* ↑ Gen. iii. 19, Sept.
* ↑ Matt. vi. 11.
* ↑ Heb. iii. 13.
* ↑ Tegumentum; σκεπάσματα.
* ↑ 1 Tim. vi. 7, 8.
* ↑ Gen. xliii. 16, Sept.
* ↑ Matt. vi. 33.
* ↑ Matt. vi. 12.
* ↑ Luke xviii. 10, 11.
* ↑ Luke xviii. 13.
* ↑ Arietes nostros.
* ↑ Ps. xxviii. 1, Sept. (xxix. English version).
* ↑ Chirographum.
* ↑ Matt. vi. 12.
* ↑ The Feast of Easter, the great season for baptizing. See Bingham, xi. 6, 7.
* ↑ Eph. iv. 26.
* ↑ Mal. iv. 2.
* ↑ Ps. xvii. 8.
* ↑ Wisd. v. 8, 9, 6.
* ↑ Matt. v. 45.
* ↑ Ps. vi. 8, Sept. (vi. 7, English version).
* ↑ Ps. iv. 5, Sept. (iv. 4, English version).
* ↑ Ps. vi. 8, Sept. (vi. 7, English version).
* ↑ Vetustatem.
* ↑ Matt. vii. 3.
* ↑ 1 John iii. 15.
* ↑ Matt. vi. 13.
* ↑ Jas. i. 13, etc.
* ↑ Concubuisti.
* ↑ Insudat aqua.
* ↑ Ambulant.
* ↑ Isa. lviii. 7, Sept.
* ↑ Luke vi. 37, 38.
* ↑ Eph. v. 16.
* ↑ Ps. xxxiv. 12.
* ↑ Ps. xxxiv. 13, 14.
* ↑ Easter Eve. See Bingham, xxi. 1, 32.
* ↑ The reading of D. F. G., some mss. ap. Chrys. and Ambr. Ar.Pol. Vet. Lat. Tert. Paulin, Macar, ap. Mill. Auct. quæstt. V. T. St. Augustin’s present text has elsewhere “induti” (see Sabat.); but the text of the Fathers is often involuntarily conformed to the Vulgate.
* ↑ 2 Cor. v. 3.