Here, then, those miscreants =' provoke * Matt. viii. 24, xiv. 28, 29. [Our author seems to allow that sprinkling is baptism, but not Christian baptism: a verj' curious passage. Compare the foot-washing, John xiii. 8.] 9Saeculo.
•° Saeculum.
" Illoti.
'^Lavacnim. [John xiii. 9, 10, as above.]
•3 i.e. of being the first to be chosen.
'S " Remittentur" is Oehler's reading; " remittuntur" others read: but the Greek is in the perfect tense. See Mark ii. 5.
'6i. e. faith, or perhaps the " compendious gracf of baptism."
'9 Luke ix. 39, 60; but it is not said there that the man did it.
ON BAPTISM.
[chap. XV.
questions. And so they say, " Baptism is not necessary for them to whom faith is sufficient; for withal, Abraham pleased God by a sacra- ment of no water, but of faith." But in all cases it is the later things which have a conclusive force, and the subsequent which pre- vail over the antecedent. Grant that, in days gone by, there was salvation by means of bare faith, before the passion and resurrection of the Lord. But now that faith has been en- larged, and is become a faith which believes in His nativity, passion, and resurrection, there has been an amplification added to the sacrament,' viz., the sealing act of baptism; the clothing, in some sense, of the faith which before was bare, and which cannot exist now without its proper law. For the law of bap- tizing has been imposed, and the formula pre- scribed: "Go," He saith, "teach the na- tions, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit."'' The comparison with this law of that definition, " Unless a man have been re- born of water and Spirit, he shall not enter into the kingdom of the heavens," ^ has tied faith to the necessity of baptism. Accord- ingly, all thereafter" who became believers used to be baptized. Then it was, too,^ that Paul, when he believed, was baptized; and this is the meaning of the precept which the Lord had given him when smitten with the plague of loss of sight, saying, " Arise, and enter Damascus; there shall be demonstrated to thee what thou oughtest to do," to wit, — be baptized, which was the only thing lacking to him. That point excepted, he had suffi- ciently learnt and believed "the Nazarene " to be " the Lord, the Son of God."^ CHAP. XIV. — OF Paul's assertion, that he HAD NOT BEEN SENT TO BAPTIZE.
But they roll back an objection from that apostle himself, in that he said, " For Christ sent me not to baptize; " ' as if by this argu- ment baptism were done away! For if so, why did he baptize Gaius, and Crispus, and the house of Stephanas?^ However, even if Christ had not sent hi^n to baptize, yet He had given other apostles the precept to bap- tize. But these words were written to the Corinthians in regard of the circumstances of that particular time; seeing that schisms and ' i.e. the sacrament, or obligation of faith. See beginning of chapter.
= Matt, xxviii. 19: " all " omitted.
3 John ii.. 5: "shall not " for '"cannot;" "kingdom of the heavens" — an expression only occurring in Matthew — for " king- dom of God."
*i. e. from the time when the Lord gave the " law."
Si. e. not till after the " law'' had been made.
'See Actsix. i -31.
dissensions were agitated among them, while one attributes everything to Paul, another to Apollos.9 For which reason the " peace- making"'" apostle, for fear he should seem to claim all gifts for himself, says that he Lad been sent ' ' not to baptize, but to preach. ' ' For preaching is the prior thing, baptizing the posterior. Therefore the preaching came first: but I think baptizing withal was lawful to him to whom preaching was.
CHAP. XV. — UNITY OF BAPTISM. REMARKS Ol* HERETICAL AND JEWISH BAPTISM.
I know not whether any further point is mooted to bring baptism into controversy. Permit me to call to mind what I have omit- ted above, lest I seem to break off the train of impending thoughts in the middle. There is to us one, and but one, baptism; as well according to the Lord's gospel " as according to the apostle's letters, '= inasmuch as he says, " One God, and one baptism, and one church in the heavens." '^ But it must be admitted that the question, " What rules are to be ob- served with regard to heretics?" is worthy of being treated. For it is to us^* that that as- sertion '5 refers. Heretics, however, have no fellowship in our discipline, whom the mere fact of their excommunication '^ testifies to be outsiders. I am not bound to recognize in them a thing which is enjoined on me, be- cause they and we have not the same God, nor one — that is, the satne — Christ. And therefore their baptism is not one with ours either, because it is not the same; a baptism which, since they have it not duly, doubtless they have not at all; nor is that capable of being f^?^«/^^ which is not had. ^'' Thus they cannot receive it either, because they have it not. But this point has already received a fuller discussion from us in Greek. We enter, then, the iont^^ once: once a.re sins washed away, because they ought never to be re- peated. But the Jewish Israel bathes daily, '^ because he is daily being defiled: and, for fear that defilement should be practised among //.<• also, therefore was the definition touching the one bathing*" made. Happy water, which once washes away; which does not mock sin- ners (with vain hopes); which does not, by I" Matt. V. 9; referred to in lic PatieK. c. ii.
" Oehler refers us to c..\ii. above, " He who hath once bathed."
'= i. e. the Epistle to the Kphesians especially. -^ '1 Eph. iv. 4, 5, 6, but very inexactly quoted.
>4i. e. >is Christians; or, " Catholics," as Oehler explains it.
'5 i. e. touching the " one baptism."
16 Ademptiocommunicationis. [See Bunsen, //i]^/<»/. III. p. 114, Canon 46.]
'8 l^vacrum.
'9 Compare de Oral. c. xiv.
="In John xiii. if', and Eph. iv. 5.
CHAP. XVIII.]
ON BAPTISM, being infected with the repetition of impuri- ties, again defile them whom it has washed!
CHAP. XVI. — OF THE SECOND BAPTISM — WITH BLOOD.
We have indeed, likewise, a second font,' (itself withal ofu: ivith the former,) of blood, to wit; concerning which the Lord said, "I have to be baptized with a baptism,"- when He had been baptized already. For He had come "by means of water and blood," ^ just as John has written; that He might be bap- tized by the water, glorified by the blood; to make us, in like manner, called by water, chosen* by blood. These two baptisms He sent out from the wound in His pierced side, 5 in order that they who believed in His blood might be bathed with the water; they who had been bathed in the water might like- wise drink the blood. ^ This is the baptism which both stands in lieu of the fontal bath- ing' when that has not been received, and restores it when lost.
CHAP. XVII. — OF THE POWER OF CONFERRING BAPTISM.
For concluding our brief subject,* it re- mains to put you in mind also of the due ob- servance of giving and receiving baptism. Of giving it, the chief priest' (who is the bishop) has the right: in the next place, the presbyters and deacons, yet not without the bishop's authority, on account of the honour of the Church, which being preserved, peace is preserved. Beside these, even laymen have the right; for what is equally received can be equally given. Unless bishops, or priests, or deacons, be on the spot, other disciples are called i.e. to the work. The word of the Lord ought not to be hidden by any: in like man- ner, too, baptism, which is equally God's prop- erty," can be administered by all. But how much more is the rule" of reverence and modesty incumbent on laymen — seeing that th^^t powers ^^ belong to their superiors — lest they assume to themselves the specific '^ func- tion of the bishop! Emulation of the epis- copal office is the mother of schisms. The most holy apostle has said, that "all things Lavacnim. [See Aquinas, Qu<est!^-K\\. n.]
2 Luke xii. 50, not given in full.
3 John xix. 34. See c. ix. ad fin.
6 See John vi. 53, etc.
7 Lavacnim. [The three baptisms: fiumints, flaminis, satt- ^iii'm's.']
8 Materiolam.
9Suramus sacerdos. Compare Je Orat. xxviii., " nos...veri sacerdotes,"*etc.: and de Ex. Cast. c. vii., " nonne ct laici sacer- dotes suraus?"
"> Census.
" Disciplina.
'- i. e. the powers of administering baptism and " sowing the word." [i.e. " The Keys." Scorpiace, p. 643.]
'3 Dicatum.
are lawful, but not all expedient." '♦ Let it suffice assuredly, in cases of necessity, to avail yourself (of that rule '5), if at anytime cir- cumstance either of place, or of time, or of person compels you (so to do); for then the stedfast courage of the succourer, when the situation of the endangered one is urgent, is exceptionally admissible; inasmuch as he will be guilty of a human creature's loss if he shall refrain from bestowing what he had free liberty to bestow. But the woman of pertness,'* who has usurped the power to teach, will of course not give birth for herself likewise to a right o*' baptizing, unless some new beast shall arise '' like the former; so that, just as the one abolished baptism,'^ so some other should in her own right confer it! But if the writings which wrongly go under Paul's name, claim Thecla's example as a licence for women's teaching and baptizing, let them know that, in Asia, the presbyter who composed that writ- ing,'' as if he were augmenting Paul's fame from his own store, after being convicted, and confessing that he had done it from love of Paul, was removed =° from his office. For how credible would it seem, that he who has not permitted a icotnan =' even to learn with over- boldness, should give a female-'' the power of teaching and of baptizing! "Let them be silent," he says, "and at home consult their own husbands." ^ CHAP. XVIII. OF THE PERSONS TO WHOM, AND THE TIME WHEN, BAPTISM IS TO BE ADMINIS- TERED.
But they whose office it is, know that bap- tism is not rashly to be administered. " Give to every one who beggeth thee," "* has a refer- ence of its own, appertaining especially to almsgiving. On the contrary, this precept is rather to be looked at carefully: "Give not the holy thing to the dogs, nor cast your pearls before swine; " '^ and, " Lay not hands easily on any; share not other men's sins." ^ If Philip so " easily " baptized the chamberlain, let us reflect that a manifest and conspicuous "^ evidence that the Lord deemed him worthy •4 I Cor. X. 23, where ^ot in the received text seems interpolated.
'5 Or, as Oehler explains it, of your power of baptizing, etc.
'7 Evenerit. Perhaps Tertullian means literally — though that sense of the word is very rare — "shall issue out of her," alluding to his " pariet" above.
'8 See c. i. ad fin.
«9The allusion is to a spurious work entitled Acta Fault el ThecltF. [Of which afterwards. But see Jones, on Mir Caxon, II, p. 353, and Lardner, Credibility, II. p. 305.]
» Decessisse.
" Mulieri.
22 Foerainse.
2*1 Tim. v. 22: ii.rfiiv\ omitted, Taxe'u9 rendered by "facile," and fLifit by " oe.
^ " Exertam," JBTTn c. xii.: " probatio exerta," " a conspicuous proof." ^ ON BAPTISM.
[chap. XX.
had been interposed. ' The Spirit had en- joined Philip to proceed to that road: the eunuch himself, too, was not found idle, nor as one who was suddenly seized with an eager desire to be baptized; but, after going up to the temple for prayer's sake, being in- tently engaged on the divine Scripture, was thus suitably discovered — to whom God had, unasked, sent an apostle, which one, again, the Spirit bade adjoin himself to the chamber- lain's chariot. The Scripture which lie 7vas reading' falls in opportunely with his faith: Philip, being requested, is taken to sit beside him; the Lord is pointed out; faith lingers not; water needs no waiting for; the work is completed, and the apostle snatched away. "But Paul too was, in fact, ' speedily ' bap- tized:" for Simon, 3 his host, speedily recog- nized him to be "an appointed vessel of election." God's approbation sends sure premonitory tokens before it; every " peti- tion"* may both deceive and be deceived. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary — if (baptism itself) is not so necessary 5 — that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disap- pointed by the development of an evil dispo- sition, in those Jor whom they stood? The Lord does indeed say, " Forbid them not to come unto me."* Let them "come," then, while they are growing up; let them " come " while they are learning, while they are learning whither to come;^ let them become Chris- tians'when they have become able to know Christ. Why does the innocent period of life hasten to the "remission of sins?" More caution will be exercised in worldly ^ matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to " ask " for salvation, that you may seem (at least) to have given "to him that asketh." '" For no less cause must the » Comp. Acts viii. 26-40.
2 Acts viii. 28, 30, 32, 33, and Isa. liii. 7, 8, especially in LXX. The quotation, as given in Acts, agrees nearly verbatim with the Cod. Alex, there.
STertullian seems to have confused the '"Judas" with whom Saul stayed (Acts ix. 11) with the "Simon" with whom St. Peter stayed (Acts ix. 43); and it was Ananias, not Judas, to whom he was pointed out as "an appointed vessel," and by whom he was baptized. [So above, he seems to have confounded Philip, the deacon, with Philip the apostle.]
4 See note 24, [where Luke vi. 30 is shown to be abused].
sTertuUian has already allowed (in c. xvi) that baptism is not indispensably necessary to salvation.
''Matt. xix. 14; Mark x. 14; Luke xviii. 16.
7 Or, " whither they are coming."
* i.e. in baptusm.
9 Saecularibus.
■o See beginning of chapter, [where Luke vi. 30, is shown to be abused].
unwedded also be deferred — in whom the ground of temptation is prepared, alike in such as 7iever were wedded " by means of their ma- turity, and in the wido7ved by means of their freedom — until they either marry, or else be more fully strengthened for continence...If any understand the weighty import of bap- tism, they will fear its reception more than its delay: sound faith is secure of salvation.
CHAP. XIX. — OF THE TIMES MOST SUITABLE FOR BAPTISM.
The Passover affords a more than usually solemn day for baptism; when, withal, the Lord's passion, in which we are baptized, was completed. Nor will it be incongruous to interpret figuratively the fact that, when the Lord was about to celebrate the last Passover, He said to the disciples who were sent to make preparation, " Ye will meet a man bear- ing water."'- He points out the place for celebrating the Passover by the sign of water. After that, Pentecost is a most joyous space '^ for conferring baptisms;'" wherein, too, the resurrection of the Lord was repeatedly proved 's among the disciples, and the hope of the advent of the Lord indirectly pointed to, in that, at that time, when He had been received back into the heavens, the angels '* told the apostles that " He would so come, as He had withal ascended into the heavens;" '^ at Pentecost, of course. But, moreover, when Jeremiah says, "And I will gather them to- gether from the extremities of the land in the feast-day," he signifies the day of the Pass- over and of Pentecost, which is properly u "feast-day."'* However, every day is the Lord's; every hour, every time, is apt for baptism: if there is a difference in the solem- nity, distinction there is none in the grace.
CHAP. XX. OF PREPARATION FOR, AND CON- DUCT AFTER, THE RECEPTION OF BAPTISM.
They who are about to enter baptism ought to pray with repeated prayers, fasts, and bend- ings of the knee, and vigils all the niglit through, and with the confession of all by- " Virginibus; but he is speaking about men as well as women. Comp. de Orat. c. xxii. [I need not point out the bearings of the above chapter, nor do I desire to interpose any comments. The Editor's interpolations, where purely gratuitous, I hav^ even .stricken out, though I agree with them. See that work of i;<-n- ius, the Liberty 0/ Prophesying, by Jer. Taylor, sect, xviii. jind its candid admissions.]
'-Mark xiv. 13, Luke xxii. 10, "a small earthen pitcher.if water."
»3[He means the whole fifty days from the Paschal Feast till Pentecost, including the latter. Bunsen }lippol. 111. 18.J •4 Lavacris.
■5 Frequentata, i.e. by His frequent appearance. See Acts i. 3, St" riii.ep<ov Tf(T<TapaKovra onTav6ti(i'0(; aiiToi?.
'^Comp. Acts i. 10 and Luke ix. 30: in each place St. Luke says, avSptt Svo: as also in x.\iv. 4 n( his (iospei.
'7 Acts i. 10, II; but it is ovpavov throughout in the Greek.
''*Jer. xxxi. 8, xxxviii. 8 in l.XX., wlun- iv (opr.] if>fitT(K is found, which is not in the I'.iiglish vcsimi.
ELUCIDATION.
gone sins, that they may express the meaning even of the baptism of John: " They were baptized," saith (the Scripture), " confessing their own sins."' To us it is matter for thankfulness if we do nma publicly confess our iniquities or our turpitudes:* for we do at the same time both make satisfaction ' for our former sins, by mortification of our flesh and spirit, and lay beforehand the foundation of defences against the temptations which will closely follow. "Watch and pray," saith (the Lord), " lest ye fall into temptation." *■ And the reason, I believe, why they were tempted was, that they fell asleep; so that they de- serted the Lord when apprehended, and he who continued to stand by Him, and used the sword, even denied Him thrice: for withal the word had gone before, that " no one uti- tempted should attain the celestial king- doms." s The Lord Himself forthwith after baptism^ temptations surrounded, when in forty days He had kept fast. " Then," some one will say, " it becomes us, too, rather to fast after baptism." ^ Well, and who forbids you, unless it be the necessity for joy, and the thanksgiving for salvation? But so far as I, with my poor powers, understand, the Lord figuratively retorted upon Israel the reproach they had cast on the Lord.^ For the people, ' Matt. iii. 6. [See the collection of Dr. Bunsen for the whole primitive discipline to which Tertullian has reference, Hippol.
2 Perhaps Tertullian is referring to Prov..x.wiii. 13. If we con- fess Kow, we shall be forgiven, and not put to shame at the judg- ment day.
3 See de Orat. c. xxiii. ad Jin. ^ and the note there. *Matt. xxvi. 41.
5 What passage is referred to is doubtful. The editors point us to Luke xxii. 28, 29; but the reference is unsatisfactory. ^Lavacrura. 7 Lavacro. Compare the beginning of the chapter.
after crossing the sea, and being carried about in the desert during forty years, although they were there nourished with divine supplies, nevertheless were more mindful of their belly and their gullet than of God. Thereupon the Lord, driven apart into desert places after baptism,' showed, by maintaining a fast of forty days, that the man of God lives " not by bread alone," but "by the word of God;" '° and that temptations incident to ful- ness or immoderation of appetite are shat- tered by abstinence. Therefore, blessed ones, whom the grace of God awaits, when you as- cend from that most sacred font " of your new birth, and spread your hands " for the first time in the house of your mother, '^ together with your brethren, ask from the Father, ask from the Lord, that His own specialties of grace ««^ distributions of gifts'* may be sup- plied you. "Ask," saith He, "and ye shall receive." 's Well, you have asked, and have received; you have knocked, and it has been opened to you. Only, I pray that, when you are asking, you be mindful likewise of Tertul- lian the sinner.'* 8Viz. by their murmuring for bread (see Ex. xvi. 3, 7); and again — nearly forty years after— in another place. See Num. xxi.
5- 9 Aquam: just as St. Paul says the Israelites had been " bap- tized " (or " baptized themselves") " into Moses in the cloud and in the sea.^' i Cor. x. 2.
" Lavacro.
"In prayer: cemp. de Orat. c. xiv.
'3 i.e. the Church: comp. de Orat. c. 2.
«5 Matt. vii. 7; Luke xi. 9: aireiTe, koX So6ij<TfTai., xinlv in both places.
"'[The translator, though so learned and helpful, too often en- cumbers the text with superfluous interpolations..A.s many of these, while making the reading difficult, add nothing to the sense yet destroy the terse, crabbed force of the original, I have occa- sionally restored the spirit of a sentence, by removing them.]
ELUCIDATION.
The argument (p. 673, note 6,) is conclusive, but not clear. The disciples of John must have been baptized by him, (Luke vii. 29, 30,) and " all the people," must have included those whom Jesus called. But, this was not Christ's baptism: See Acts xix. 2, 5. Com- pare note 8, p. 673. And see the American Editor's "Apollos."
III.
ON PRAYER.
(BY THE REV. S. THELWALL.)
CHAP. I. — GENERAL INTRODUCTION.'
The Spirit of God, and the Word 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, the dis- ciples of the New Testament, a new form of prayer; for in this particular also it was need- ful that new wine should be laid up in new skins, and a new breadth be sewn to a new garment. 3 Besides, whatever had been in bygone days, has either been quite changed, as circumcision; or else supplemented, as the rest of the Law; or else fulfilled, as Prophecy; or else perfected, as faith itself. For the new grace of God has renewed all things from carnal unto spiritual, by superinducing the Gospel, the obiiterator of the whole ancient bygone system; in which our Lord Jesus Christ has been approved as the Spirit of God, and the Word of God, and the Reason of God: the Spirit, by which He was mighty; the Word, by which He taught; the Reason, by which He came.* So the prayer com- posed by Christ has been composed of three parts. In speech, ^ by which prayer is enun- ciated, in spirit, by which alone it prevails, even John had taught his disciples to pray,^ ' [After the discipline of Repentance and of Baptism the l^ws of Christian Living come into view. Hence this is the logi- cal place for this treatise. See the Prolegomena of Muratori and learned annotations, in Routh, Opuseula!. p. 173, et sqq. We may date it circa a. u. 192. For much of the Primitive Disci- pline, concerning Prayer, see Bunsen, Hippol. III. pp. 88-91, etc.]
- Oehler's punctuation is followed here. The sentence is diffi- cult, and has perplexed editors and commentators considerably.
4 Routh suggests, " fortasse qua sensit" referring to the Adv. J'raxeam, c. 5.
5 Sermone.
6 This is Oehler's punctuation. The edition of Pamelius roads: " So the prayer composed by Christ was composed of three parts: <if the speech, by which it is enunciated; of the spirit, by which aJone it prevails; of the reason, by which it is taught." Rigaltius and subsequent editors read, " of the reason, by which it is con- ceived;" but this last clause is lacking in the MSS., and Oehler's reading appears, as he says, to " have healed the words." [Oeh- ler's punctuation must stand; but, the preceding sentence justifies the interpolation of Rigaltius and heals more effectually.]
but all John's doings were laid as ground- work for Christ, until, when " He had in- creased " — just as the same John used to fore-announce "that it was needful" that " He should increase and himself decrease " ", — the whole work of the forerunner passed over, together with his spirit itself, unto the Lord, Therefore, after what form of words John taught to pray is not extant, because earthly things have given place to heavenly. " He who is from the earth," says John, " speaketh earthly things; and He who is here from the heavens speaketh those things which He hath seen."* And what is the Lord Christ's — as this method of. praying is — that is not heavenly? And so, blessed brethren, let us consider His heavenly wisdom: first, touching the precept of praying secretly, whereby He exacted man's faith, that he should be confident that the sight and hear- ing of Almighty God are present beneath roofs, and extend even into the secret place; and required modesty in faith, that it should offer its religious homage to Him alone, whom it believed to see and to hear everywhere. Further, since wisdom succeeded in the fol- lowing precept, let it in like manner appertain unto faith, and the modesty of faith, 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 interpre- tation, and is as diffuse in meaning as it is compressed in words. For it has embraced not only the special duties of prayer, be it veneration of God or petition for man, but almost every discourse of the Lord, every record of His Discipline; so that, in fact, in the Prayer is comprised an epitome of the whole Gospel.
ON PRAYER.
[chap. IV, CHAP. II. — THE FIRST CLAUSE.
The prayer begins with a testimony to God, and with the reward of faith, when we say, "Our Father who art in the heavens;" for (in so saying), we at once pray to God, and commend faith, whose reward this appellation is. It is written, " To them who believed on Him He gave power to be called sons of God." ' However, our Lord very frequently proclaimed God as a Father to us; nay, even gave a precept " that we call no one on earth father, but the Father whom we have in the heavens: = and so, in thus praying, we are likewise obeying the precept. Happy they •who recognize their Father! This is the re- proach that is brought against Israel, to which the Spirit attests heaven and earth, saying, "■I have begotten sons, and they have not recognized me."^ Moreover, in saying " Father," we also call Him " God." That • appellation is one both of filial duty and of power. Again, in the Father the Son is in- voked; "for I," saith He, "and the Father are One."* Nor is even 'our mother the Church passed by, if, that is, in the Father and the Son is recognized the mother, from whom arises the name both of Father and of Son.'- In one general term, then, or word, we both honour God, together with His own,s and are mindful of the precept, and set a mark on such as have forgotten their Father.
CHAP. III.
-THE SECOND CLAUSE.
The name of "God the Father" had been published to none. Even Moses, who had interrogated Him on that very point, had heard a different name.*^ To us it has been revealed in the Son, for the Son is now the Father's new name. "I am come," saith He, "in the Father's name;"' and again, "Father, glorify Thy name;"^ and more openly, " I have manifested Thy name to men." 9 That nanu^ therefore, we pray may " be hallowed." Not that it is becoming for men to wish God well, 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 for God to be blessed" in every place and time, on ac- count of the memory of His benefits ever due from every man. But this petition also serves