XXXV. This form or rule of prayer, whichever appellation be given to it, is composed of six petitions. For my reason for not agreeing with those who divide it into seven parts is, that the Evangelist appears, by the insertion of the adversative conjunction, to connect together these two clauses; as though he had said, Suffer us not to be oppressed with temptation, but rather succour our weakness, and deliver us, that we may not fall. The ancient writers of the Church also are of our opinion; so that what is now added in Matthew in the seventh place, must be explained as belonging to the sixth petition. Now, though the whole prayer is such, that in every part of it the principal regard must be paid to the glory of God, yet to this the first three petitions are particularly devoted, and to this alone we ought to attend in them, without any consideration of our own interest. The remaining three concern ourselves, and are expressly assigned to supplications for those things which tend to our benefit. As when we pray that God’s name may be hallowed, since he chooses to prove whether our love and worship of him be voluntary, or dictated by mercenary motives, we must then think nothing of our own interest, but his glory must be proposed as the only object of our fixed attention; nor is it lawful for us to be differently affected in the other petitions of this class. And this indeed conduces to our great benefit; because, when the Divine name is hallowed or sanctified as we pray, it becomes likewise our sanctification. But our eyes should overlook, and be, as it were, blind to such advantage, so as not to pay the least regard to it. And even if we were deprived of all hope of private benefit, yet this hallowing, and the other things which pertain to the glory of God, ought still to be the objects of our desires and of our prayers. This is conspicuous in the examples of Moses and Paul,[403] who felt a pleasure in averting their minds and eyes from themselves, and in praying with vehement and ardent zeal for their own destruction, that they might promote the kingdom and glory of God even at the expense of their own happiness. On the other hand, when we pray that our daily bread may be given us, although we wish for what is beneficial to ourselves, yet here also we ought principally to aim at the glory of God, so as not even to ask it, unless it tend to his glory. Now, let us attempt an explanation of the prayer itself.