The adulteration of this great Catholic prayer in our English church-service (as needless as it was senseless, since the pure form of it contains nothing but absolutely Christian prayer, and is as fit for the most stammering Protestant lips as for Dante’s), destroyed all the definite meaning of it, [60] and left merely the vague expression of desire for peace, on quite unregarded terms. For of the millions of people who utter the prayer at least weekly, there is not one in a thousand who is ever taught, or can for themselves find out, either what a holy desire means, or a right counsel means, or a just work means,—or what the world is, or what the peace is which it cannot give. And half an hour after they have insulted God by praying to Him in this deadest of all dead languages, not understanded of the people, they leave the church, themselves pacified in their perennial determination to put no check on their natural covetousness; to act on their own opinions, be they right or wrong; to do whatever they can make money by, be it just or unjust; and to thrust themselves, with the utmost of their soul and strength, to the highest, by them attainable, pinnacle of the most bedrummed and betrumpeted booth in the Fair of the World. The prayer, in its pure text, is essentially, indeed, a monastic one; but it is written for the great Monastery of the Servants of God, whom the world hates. It cannot be uttered with honesty but by these; nor can it ever be answered but with the peace bequeathed to these, ‘not as the world giveth.’ Of which peace, the nature is not to be without war, but undisturbed in the midst of war; and not without enemies, but without fear of them. It is a peace without pain, because desiring only what is holy; without anxiety, because it thinks only what is right; without disappointment, because a just work is always successful; without sorrow, because ‘great peace have they which love Thy Law, and nothing shall offend them;’ and without terror, because the God of all battles is its Guard.