INSTITUTES OF THE CHRISTIAN RELIGION
John Calvin
OF PRAYER
Translated by Henry Beveridge
1845
BOOK III.
CHAPTER XX.
OF PRAYER -- A PERPETUAL EXERCISE OF FAITH.
THE DAILY BENEFITS DERIVED FROM IT.
Outline
1. A general summary of what is contained in the
previous part of the work. A transition to the doctrine of prayer. Its
connection with the subject of faith.
2. Prayer defined. Its necessity and use.
3. Objection, that prayer seems useless, because God
already knows our wants. Answer, from the institution and end of prayer.
Confirmation by example. Its necessity and propriety. Perpetually reminds
us of our duty, and leads to meditation on divine providence. Conclusion.
Prayer a most useful exercise. This proved by three passages of
Scripture.
4. Rules to be observed in prayer. First, reverence to
God. How the mind ought to be composed.
5. All giddiness of mind must be excluded, and all our
feelings seriously engaged. This confirmed by the form of lifting the hand
in prayer. We must ask only in so far as God permits. To help our
weakness, God gives the Spirit to be our guide in prayer. What the office
of the Spirit in this respect. We must still pray both with the heart and
the lips.
6. Second rule of prayer, a sense of our want. This rule
violated, 1. By perfunctory and formal prayer 2. By hypocrites who have no
sense of their sins. 3. By giddiness in prayer. Remedies.
7. Objection, that we are not always under the same
necessity of praying. Answer, we must pray always. This answer confirmed
by an examination of the dangers by which both our life and our salvation
are every moment threatened. Confirmed farther by the command and
permission of God, by the nature of true repentance, and a consideration
of impenitence. Conclusion.
8. Third rule, the suppression of all pride. Examples.
Daniel, David, Isaiah, Jeremiah, Baruch.
9. Advantage of thus suppressing pride. It leads to
earnest entreaty for pardon, accompanied with humble confession and sure
confidence in the Divine mercy. This may not always be expressed in words.
It is peculiar to pious penitents. A general introduction to procure
favour to our prayers never to be omitted.
10. Objection to the third rule of prayer. Of the
glorying of the saints. Answer. Confirmation of the answer.
11. Fourth rule of prayer, -- a sure confidence of being
heard animating us to prayer. The kind of confidence required, viz., a
serious conviction of our misery, joined with sure hope. From these true
prayer springs. How diffidence impairs prayer. In general, faith is
required.
12. This faith and sure hope regarded by our opponents as
most absurd. Their error described and refuted by various passages of
Scripture, which show that acceptable prayer is accompanied with these
qualities. No repugnance between this certainty and an acknowledgment of
our destitution.
13. To our unworthiness we oppose, 1. The command of God.
2. The promise. Rebels and hypocrites completely condemned. Passages of
Scripture confirming the command to pray.
14. Other passages respecting the promises which belong
to the pious when they invoke God. These realised though we are not
possessed of the same holiness as other distinguished servants of God,
provided we indulge no vain confidence, and sincerely betake ourselves to
the mercy of God. Those who do not invoke God under urgent necessity are
no better than idolaters. This concurrence of fear and confidence
reconciles the different passages of Scripture, as to humbling ourselves
in prayer, and causing our prayers to ascend.
15. Objection founded on some examples, viz., that
prayers have proved effectual, though not according to the form
prescribed. Answer. Such examples, though not given for our imitation, are
of the greatest use. Objection, the prayers of the faithful sometimes not
effectual. Answer confirmed by a noble passage of Augustine. Rule for
right prayer.
16. The above four rules of prayer not so rigidly
exacted, as that every prayer deficient in them in any respect is rejected
by God. This shown by examples. Conclusion, or summary of this
section.
17. Through whom God is to be invoked, viz., Jesus
Christ. This founded on a consideration of the divine majesty, and the
precept and promise of God himself. God therefore to be invoked only in
the name of Christ.
18. From the first all believers were heard through him
only: yet this specially restricted to the period subsequent to his
ascension. The ground of this restriction.
19. The wrath of God lies on those who reject Christ as a
Mediator. This excludes not the mutual intercession of saints on the
earth.
20. Refutation of errors interfering with the
intercession of Christ. 1. Christ the Mediator of redemption; the saints
mediators of intercession. Answer confirmed by the clear testimony of
Scripture, and by a passage from Augustine. The nature of Christ's
intercession.
21. Of the intercession of saints living with Christ in
heaven. Fiction of the Papists in regard to it. Refuted. 1. Its absurdity.
2. It is nowhere mentioned by Scripture. 3. Appeal to the conscience of
the superstitious. 4. Its blasphemy. Exception. Answers.
22. Monstrous errors resulting from this fiction.
Refutation. Exception by the advocates of this fiction. Answer.
23. Arguments of the Papists for the intercession of
saints. 1. From the duty and office of angels. Answer. 2. From an
expression of Jeremiah respecting Moses and Samuel. Answer, retorting the
argument. 3. The meaning of the prophet confirmed by a similar passage in
Ezekiel, and the testimony of an apostle.
24. 4. Fourth papistical argument from the nature of
charity, which is more perfect in the saints in glory. Answer.
25. Argument founded on a passage in Moses.
Answer.
26. Argument from its being said that the prayers of
saints are heard. Answer, confirmed by Scripture, and illustrated by
examples.
27. Conclusion, that the saints cannot be invoked without
impiety. 1. It robs God of his glory. 2. Destroys the intercession of
Christ. 3. Is repugnant to the word of God. 4. Is opposed to the due
method of prayer. 5. Is without approved example. 6. Springs from
distrust. Last objection. Answer.
28. Kinds of prayer. Vows. Supplications. Petitions.
Thanksgiving. Connection of these, their constant use and necessity.
Particular explanation confirmed by reason, Scripture, and example. Rule
as to supplication and thanksgiving.
29. The accidents of prayer, viz., private and public,
constant, at stated seasons, &c. Exception in time of necessity.
Prayer without ceasing. Its nature. Garrulity of Papists and hypocrites
refuted. The scope and parts of prayer. Secret prayer. Prayer at all
places. Private and public prayer.
30. Of public places or churches in which common prayers
are offered up. Right use of churches. Abuse.
31. Of utterance and singing. These of no avail if not
from the heart. The use of the voice refers more to public than private
prayer.
32. Singing of the greatest antiquity, but not universal.
How to be performed.
33. Public prayers should be in the vulgar, not in a
foreign tongue. Reason, 1. The nature of the Church. 2. Authority of an
apostle. Sincere affection always necessary. The tongue not always
necessary. Bending of the knee, and uncovering of the head.
34. The form of prayer delivered by Christ displays the
boundless goodness of our heavenly Father. The great comfort thereby
afforded.
35. Lord's Prayer divided into six petitions. Subdivision
into two principal parts, the former referring to the glory of God, the
latter to our salvation.
36. The use of the term Father implies, 1. That we pray
to God in the name of Christ alone. 2. That we lay aside all distrust. 3.
That we expect everything that is for our good.
37. Objection, that our sins exclude us
from the presence of him whom we have made a Judge, not a Father.
Answer, from the nature of God, as described by an apostle, the parable
of the prodigal son, and from the expression, Our Father. Christ the
earnest, the Holy Spirit the witness, of our adoption.
38. Why God is called generally, Our Father.
39. We may pray specially for ourselves and certain
others, provided we have in our mind a general reference to
all.
40. In what sense God is said to be in heaven. A threefold use of this doctrine for
our consolation. Three cautions. Summary of the preface to the Lord's
Prayer.
41. The necessity of the first petition a proof of our
unrighteousness. What meant by the name of God. How it is hallowed. Parts
of this hallowing. A deprecation of the sins by which the name of God is
profaned.
42. Distinction between the first and second petitions.
The kingdom of God, what. How said to come. Special exposition of this
petition. It reminds us of three things. Advent of the kingdom of God in
the world.
43. Distinction between the second and third petitions.
The will here meant not the secret will or good pleasure of God, but that
manifested in the word. Conclusion of the three first
petitions.
44. A summary of the second part of the
Lord's Prayer. Three petitions. What contained in the first. Declares
the exceeding kindness of God, and our distrust. What meant by bread.
Why the petition for bread precedes that for the forgiveness of sins.
Why it is called ours. Why to be sought this day, or daily.
The doctrine resulting from this petition, illustrated by an example. Two
classes of men sin in regard to this petition. In what sense it is called,
our bread. Why we ask God to give it to us.
45. Close connection between this and the subsequent
petition. Why our sins are called debts. This petition violated, 1. By
those who think they can satisfy God by their own merits, or those of
others. 2. By those who dream of a perfection which makes pardon
unnecessary. Why the elect cannot attain perfection in this life.
Refutation of the libertine dreamers of perfection. Objection refuted. In
what sense we are said to forgive those who have sinned against us. How
the condition is to be understood.
46. The sixth petition reduced to three heads. 1. The
various forms of temptation. The depraved conceptions of our minds. The
wiles of Satan, on the right hand and on the left. 2. What it is to be led
into temptation. We do not ask not to be tempted of God. What meant by
evil, or the evil one. Summary of this petition. How necessary it is.
Condemns the pride of the superstitious. Includes many excellent
properties. In what sense God may be said to lead us into
temptation.
47. The three last petitions show that the prayers of
Christians ought to be public. The conclusion of the Lord's Prayer. Why
the word Amen is added.
48. The Lord's Prayer contains everything that we can or
ought to ask of God. Those who go beyond it sin in three ways.
49. We may, after the example of the saints, frame our
prayers in different words, provided there is no difference in
meaning.
50. Some circumstances to be observed. Of appointing
special hours of prayer. What to be aimed at, what avoided. The will of
God, the rule of our prayers.
51. Perseverance in prayer especially recommended, both
by precept and example. Condemnatory of those who assign to God a time and
mode of hearing.
52. Of the dignity of faith, through which we always
obtain, in answer to prayer, whatever is most expedient for us. The
knowledge of this most necessary.
1. A general summary of what is contained in the
previous part of the work. A transition to the doctrine of prayer. Its
connection with the subject of faith.
FROM the previous part of the work we clearly see how completely
destitute man is of all good, how devoid of every means of procuring his
own salvation. Hence, if he would obtain succour in his necessity, he
must go beyond himself, and procure it in some other quarter. It has
farther been shown that the Lord kindly and spontaneously manifests
himself in Christ, in whom he offers all happiness for our misery, all
abundance for our want, opening up the treasures of heaven to us, so
that we may turn with full faith to his beloved Son, depend upon him
with full expectation, rest in him, and cleave to him with full hope.
This, indeed, is that secret and hidden philosophy which cannot be
learned by syllogisms: a philosophy thoroughly understood by those whose
eyes God has so opened as to see light in his light (Ps. 36:9). But
after we have learned by faith to know that whatever is necessary for us
or defective in us is supplied in God and in our Lord Jesus Christ, in
whom it hath pleased the Father that all fulness should dwell, that we
may thence draw as from an inexhaustible fountain, it remains for us to
seek and in prayer implore of him what we have learned to be in him. To
know God as the sovereign disposer of all good, inviting us to present
our requests, and yet not to approach or ask of him, were so far from
availing us, that it were just as if one told of a treasure were to
allow it to remain buried in the ground. Hence the
Apostle, to show that a faith unaccompanied with prayer to God cannot be
genuine, states this to be the order: As faith springs from the Gospel,
so by faith our hearts are framed to call upon the name of God (Rom.
10:14). And this is the very thing which he had expressed some
time before, viz., that the Spirit of adoption, which seals the testimony of
the Gospel on our hearts, gives us courage to make our requests known unto
God, calls forth groanings which cannot be uttered, and enables us to cry,
Abba, Father (Rom. 8:26). This last point, as we have hitherto only
touched upon it slightly in passing, must now be treated more
fully.
2. Prayer defined. Its necessity and use.
To prayer, then, are we indebted for penetrating to those
riches which are treasured up for us with our heavenly Father. For there
is a kind of intercourse between God and men, by which, having entered
the upper sanctuary, they appear before Him and appeal to his promises,
that when necessity requires they may learn by experiences that what
they believed merely on the authority of his word was not in vain.
Accordingly, we see that nothing is set before us as an object of
expectation from the Lord which we are not enjoined to ask of Him in
prayer, so true it is that prayer digs up those treasures which the
Gospel of our Lord discovers to the eye of faith. The necessity and
utility of this exercise of prayer no words can sufficiently express. Assuredly
it is not without cause our heavenly Father declares that our only
safety is in calling upon his name, since by it we invoke the presence
of his providence to watch over our interests, of his power to sustain
us when weak and almost fainting, of his goodness to receive us into
favour, though miserably loaded with sin; in fine, call upon him to
manifest himself to us in all his perfections. Hence, admirable peace and tranquillity are given to
our consciences; for the straits by which we were pressed being laid
before the Lord, we rest fully satisfied with the assurance that none of
our evils are unknown to him, and that he is both able and willing to make
the best provision for us.
3. Objection, that prayer seems useless, because God
already knows our wants. Answer, from the institution and end of prayer.
Confirmation by example. Its necessity and propriety. Perpetually reminds
us of our duty, and leads to meditation on divine providence. Conclusion.
Prayer a most useful exercise. This proved by three passages of
Scripture.
But some one will say,
Does he not know without a monitor both what our difficulties are, and
what is meet for our interest, so that it seems in some measure
superfluous to solicit him by our prayers, as if he were winking, or even
sleeping, until aroused by the sound of our voice?
[1] Those who argue
thus attend not to the end for which the Lord taught us to pray. It was
not so much for his sake as for ours. He wills indeed, as is just, that
due honour be paid him by acknowledging that all which men desire or
feel to be useful, and pray to obtain, is derived from him. But even the
benefit of the homage which we thus pay him redounds to ourselves.
Hence the holy patriarchs, the more confidently they proclaimed the
mercies of God to themselves and others felt the stronger incitement to
prayer. It will be sufficient to refer to the example of Elijah, who
being assured of the purpose of God had good ground for the promise of
rain which he gives to Ahab, and yet prays anxiously upon his knees, and
sends his servant seven times to inquire (1 Kings 18:42); not that he
discredits the oracle, but because he knows it to be his duty to lay his
desires before God, lest his faith should become
drowsy or torpid. Wherefore, although it is true that while we
are listless or insensible to our wretchedness, he wakes and watches for
use and sometimes even assists us unasked; it is
very much for our interest to be constantly supplicating him; first,
that our heart may always be inflamed with a serious and ardent desire
of seeking, loving and serving him, while we accustom ourselves to have
recourse to him as a sacred anchor in every necessity; secondly,
that no desires, no longing whatever, of which we are ashamed to make
him the witness, may enter our minds, while we learn to place all our
wishes in his sight, and thus pour out our heart before him; and, lastly,
that we may be prepared to receive all his benefits with true gratitude
and thanksgiving, while our prayers remind us that they proceed from his
hand. Moreover, having obtained what we asked, being persuaded
that he has answered our prayers, we are led to long more earnestly for
his favour, and at the same time have greater pleasure in welcoming the
blessings which we perceive to have been obtained by our prayers.
Lastly, use and experience confirm the thought of his providence in our
minds in a manner adapted to our weakness, when we understand that he
not only promises that he will never fail us, and spontaneously gives us
access to approach him in every time of need, but has his hand always
stretched out to assist his people, not amusing them with words, but
proving himself to be a present aid. For these reasons, though our most
merciful Father never slumbers nor sleeps, he very often seems to do so,
that thus he may exercise us, when we might otherwise be listless and
slothful, in asking, entreating, and earnestly beseeching him to our
great good. It is very absurd, therefore, to
dissuade men from prayer, by pretending that Divine Providence, which is
always watching over the government of the universes is in vain
importuned by our supplications, when, on the contrary, the Lord himself
declares, that he is "nigh unto all that call upon him, to all that
call upon him in truth (Ps. 145:18). No better is the frivolous allegation of others, that
it is superfluous to pray for things which the Lord is ready of his own
accord to bestow; since it is his pleasure that those very things which
flow from his spontaneous liberality should be acknowledged as conceded to
our prayers. This is testified by that memorable sentence in the psalms to
which many others corresponds: "The eyes of the Lord are upon the
righteous, and his ears are open unto their cry" (Ps. 34:15). This
passage, while extolling the care which Divine Providence spontaneously
exercises over the safety of believers, omits not the exercise of faith by
which the mind is aroused from sloth. The eyes of God are awake to assist
the blind in their necessity, but he is likewise pleased to listen to our
groans, that he may give us the better proof of his love. And thus both
things are true, "He that keepeth Israel shall neither slumber nor sleep"
(Ps. 121:4); and yet whenever he sees us dumb and torpid, he withdraws as
if he had forgotten us.
4. Rules to be observed in prayer. First, reverence to
God. How the mind ought to be composed.
Let the first rule of right prayer then be, to have our heart
and mind framed as becomes those who are entering into converse with
God. This we shall accomplish in regard to the mind, if, laying
aside carnal thoughts and cares which might interfere with the direct
and pure contemplation of God, it not only be wholly intent on prayer,
but also, as far as possible, be borne and raised above itself. I do not
here insist on a mind so disengaged as to feel none of the gnawings of
anxiety; on the contrary, it is by much anxiety that the fervour of
prayer is inflamed. Thus we see that the holy servants of God betray
great anguish, not to say solicitude, when they cause the voice of
complaint to ascend to the Lord from the deep abyss and the jaws of
death. What I say is, that all foreign and
extraneous cares must be dispelled by which the mind might be driven to
and fro in vague suspense, be drawn down from heaven, and kept
grovelling on the earth. When I say it must be raised above itself, I mean that it
must not bring into the presence of God any of those things which our
blind and stupid reason is wont to devise, nor keep itself confined within
the little measure of its own vanity, but rise to a purity worthy of
God.
5. All giddiness of mind must be excluded, and all our
feelings seriously engaged. This confirmed by the form of lifting the hand
in prayer. We must ask only in so far as God permits. To help our
weakness, God gives the Spirit to be our guide in prayer. What the office
of the Spirit in this respect. We must still pray both with the heart and
the lips.
Both things are specially worthy of notice. First,
let every one in professing to pray turn thither all his thoughts and
feelings, and be not (as is usual) distracted by wandering thoughts;
because nothing is more contrary to the reverence due to God than that
levity which bespeaks a mind too much given to license and devoid of
fear. In this matter we ought to labour the more earnestly the more
difficult we experience it to be; for no man is so intent on prayer as
not to feel many thoughts creeping in, and either breaking off the tenor
of his prayer, or retarding it by some turning or digression. Here let
us consider how unbecoming it is when God admits us to familiar
intercourse to abuse his great condescension by mingling things sacred
and profane, reverence for him not keeping our minds under restraint;
but just as if in prayer we were conversing with one like ourselves
forgetting him, and allowing our thoughts to run to and fro. Let us
know, then, that none duly prepare themselves for prayer but those who
are so impressed with the majesty of God that they engage in it free
from all earthly cares and affections. The ceremony of lifting up our
hands in prayer is designed to remind us that we are far removed from
God, unless our thoughts rise upward: as it is said in the psalm,
"Unto thee, O Lord, do I lift up my soul" (Psalm 25:1).
And Scripture repeatedly uses the expression to raise our prayers
meaning that those who would be heard by God must not grovel in the
mire. The sum is, that the more liberally God
deals with us, condescendingly inviting us to disburden our cares into
his bosom, the less excusable we are if this admirable and incomparable
blessing does not in our estimation outweigh all other things, and win
our affection, that prayer may seriously engage our every thought and
feeling. This cannot be unless our mind,
strenuously exerting itself against all impediments, rise
upward.
Our second proposition was, that we are to ask only in so far
as God permits. For though he bids us pour out our hearts (Ps. 62:8), he
does not indiscriminately give loose reins to foolish and depraved
affections; and when he promises that he will grant believers their
wish, his indulgence does not proceed so far as to submit to their
caprice [unacceptable change of mind,
whim]. In both matters grievous delinquencies are everywhere
committed. For not only do many without modesty, without reverence,
presume to invoke God concerning their frivolities, but impudently bring
forward their dreams, whatever they may be, before the tribunal of God.
Such is the folly or stupidity under which they labour, that they have
the hardihood to obtrude upon God desires so vile, that they would blush
exceedingly to impart them to their fellow men. Profane writers have
derided and even expressed their detestation of this presumption, and
yet the vice has always prevailed. Hence, as the ambitious adopted
Jupiter as their patron; the avaricious [greed],
Mercury; the literary aspirants, Apollo and Minerva; the warlike, Mars;
the licentious, Venus: so in the present day, as I lately observed, men
in prayer give greater license to their unlawful desires than if they
were telling jocular [humorous] tales among their
equals. God does not suffer his condescension to be thus mocked, but
vindicating his own light, places our wishes under the restraint of his
authority. We must, therefore, attend to the observation of John: "This is
the confidence that we have in him, that if we ask anything according to
his will, he heareth us" (1 John 5:14).
But as our faculties are far from being able to attain to such high
perfection, we must seek for some means to assist them. As the eye of
our mind should be intent upon God, so the affection of our heart ought
to follow in the same course. But both fall far beneath this, or rather,
they faint and fail, and are carried in a contrary direction. To assist
this weakness, God gives us the guidance of the Spirit in our prayers to
dictate what is right, and regulate our affections. For seeing "we
know not what we should pray for as we ought," "the Spirit
itself maketh intercession for us with groanings which cannot be
uttered" (Rom. 8:26) not that he actually prays or groans, but he
excites in us sighs, and wishes, and confidence, which our natural
powers are not at all able to conceive. Nor is it
without cause Paul gives the name of groanings which cannot be
uttered to the prayers which believers send forth under the guidance
of the Spirit. For those who are truly exercised in prayer are not
unaware that blind anxieties so restrain and perplex them, that they can
scarcely find what it becomes them to utter; nay, in attempting to lisp
they halt and hesitate. Hence it appears that to pray aright is a
special gift. We do not speak thus in indulgence to our sloths as if we
were to leave the office of prayer to the Holy Spirit, and give way to
that carelessness to which we are too prone. Thus
we sometimes hear the impious expression, that we are to wait in
suspense until he take possession of our minds while otherwise occupied.
Our meaning is, that, weary of our own heartlessness and sloth, we are
to long for the aid of the Spirit. Nor, indeed, does Paul, when he
enjoins us to pray in the Spirit (1 Cor. 14:15), cease to exhort us to
vigilance, intimating, that while the inspiration of the Spirit is
effectual to the formation of prayer, it by no means impedes or retards
our own endeavours; since in this matter God is pleased to try how
efficiently faith influences our hearts.
6. Second rule of prayer, a sense of our want. This
rule violated, 1. By perfunctory and formal prayer 2. By hypocrites who
have no sense of their sins. 3. By giddiness in prayer.
Remedies.
Another rule of prayer is, that in
asking we must always truly feel our wants, and seriously considering
that we need all the things which we ask, accompany the prayer with a
sincere, nay, ardent desire of obtaining them. Many repeat
prayers in a perfunctory manner from a set form, as if they were
performing a task to God, and though they confess that this is a
necessary remedy for the evils of their condition, because it were fatal
to be left without the divine aid which they implore, it still appears
that they perform the duty from custom, because their minds are
meanwhile cold, and they ponder not what they ask. A general and
confused feeling of their necessity leads them to pray, but it does not
make them solicitous as in a matter of present consequence, that they
may obtain the supply of their need. Moreover, can we suppose anything
more hateful or even more execrable [abominable]
to God than this fiction of asking the pardon of sins, while he who asks
at the very time either thinks that he is not a sinner, or, at least, is
not thinking that he is a sinner; in other words, a fiction by which God
is plainly held in derision? But mankind, as I
have lately said, are full of depravity, so that in the way of
perfunctory service they often ask many things of God which they think
come to them without his beneficence, or from some other quarter, or are
already certainly in their possession. There is another fault which
seems less heinous, but is not to be tolerated. Some murmur out prayers
without meditation, their only principle being that God is to be
propitiated [appeased]
by prayer. Believers ought to
be specially on their guard never to appear in the presence of God with
the intention of presenting a request unless they are under some serious
impression, and are, at the same time, desirous to obtain it. Nay,
although in these things which we ask only for the glory of God, we seem
not at first sight to consult for our necessity, yet we ought not to ask
with less fervour and vehemency of desire. For instance, when we pray that
his name be hallowed -- that hallowing must, so to speak, be earnestly
hungered and thirsted after.
7. Objection, that we are not always under the same
necessity of praying. Answer, we must pray always. This answer confirmed
by an examination of the dangers by which both our life and our salvation
are every moment threatened. Confirmed farther by the command and
permission of God, by the nature of true repentance, and a consideration
of impenitence. Conclusion.
If it is objected, that the necessity which urges us to pray is not
always equal, I admit it, and this distinction is profitably taught us
by James: "Is any among you afflicted? let him pray. Is any merry?
let him sing psalms" (James 5:13). Therefore, common sense itself
dictates, that as we are too sluggish, we must be stimulated by God to
pray earnestly whenever the occasion requires. This David calls a time
when God "may be found" (a seasonable time); because, as he
declares in several other passages, that the more hardly grievances,
annoyances, fears, and other kinds of trial press us, the freer is our
access to God, as if he were inviting us to himself. Still not less true
is the injunction of Paul to pray "always" (Eph. 6:18);
because, however prosperously according to our view, things proceed, and
however we may be surrounded on all sides with grounds of joy, there is
not an instant of time during which our want does not exhort us to
prayer. A man abounds in wheat and wine; but as he
cannot enjoy a morsel of bread, unless by the continual bounty of God,
his granaries or cellars will not prevent him from asking for daily
bread. Then, if we consider how many dangers impend every moment,
fear itself will teach us that no time ought to be without prayer. This,
however, may be better known in spiritual matters. For
when will the many sins of which we are conscious allow us to sit secure
without suppliantly entreating freedom from guilt and punishment? When
will temptation give us a truce, making it unnecessary to hasten for
help? Moreover, zeal for the kingdom and glory of God ought not to seize
us by starts, but urge us without intermission, so that every time
should appear seasonable. It is not without cause, therefore,
that assiduity in prayer is so often enjoined. I am not now speaking of
perseverance, which shall afterwards be considered; but Scripture, by
reminding us of the necessity of constant prayer, charges us with sloth,
because we feel not how much we stand in need of this care and assiduity
[close, constant attention]. By this rule
hypocrisy and the device of lying to God are restrained, nay, altogether
banished from prayer. God promises that he will be near to those who call
upon him in truth, and declares that those who seek him with their whole
heart will find him: those, therefore, who delight in their own pollution
cannot surely aspire to him.
One of the requisites of legitimate prayer is repentance. Hence the
common declaration of Scripture, that God does not listen to the wicked;
that their prayers, as well as their sacrifices, are an abomination to
him. For it is right that those who seal up their hearts should find the
ears of God closed against them, that those who, by their
hardheartedness, provoke his severity should find him inflexible.
In Isaiah he thus threatens: "When ye make many prayers, I will not
hear: your hands are full of blood" (Isaiah 1:15). In like manner,
in Jeremiah, "Though they shall cry unto me, I will not hearken
unto them" (Jer. 11:7, 8, 11); because he
regards it as the highest insult for the wicked to boast of his covenant
while profaning his sacred name by their whole lives. Hence he
complains in Isaiah: "This people draw near to me with their mouth,
and with their lips do honour me; but have removed their heart far from
men" (Isaiah 29:13). Indeed, he does not confine this to prayers
alone, but declares that he abominates pretense in every part of his
service. Hence the words of James, "Ye ask and receive not, because
ye ask amiss, that ye may consume it upon your lusts" (James 4:3).
It is true, indeed (as we shall again see in a little), that the pious [devout,
religious, earnest], in the prayers which they utter, trust not
to their own worth; still the admonition of John is not superfluous:
"Whatsoever we ask, we receive of him, because we keep his
commandments" (1 John 3:22); an evil conscience shuts the door
against us. Hence it follows, that none but the
sincere worshippers of God pray aright, or are listened to. Let every one, therefore, who prepares to pray
feel dissatisfied with what is wrong in his condition, and assume, which
he cannot do without repentance, the character and feelings of a poor
suppliant.
8. Third rule, the suppression of all pride. Examples.
Daniel, David, Isaiah, Jeremiah, Baruch.
The third rule to be added is: that he who comes into the
presence of God to pray must divest himself of all vainglorious
thoughts, lay aside all idea of worth; in short, discard all
self-confidence, humbly giving God the whole glory, lest by arrogating
anything, however little, to himself, vain pride cause him to turn away
his face. Of this submission, which casts down all haughtiness,
we have numerous examples in the servants of God. The holier they are,
the more humbly they prostrate themselves when they come into the
presence of the Lord. Thus Daniel, on whom the Lord himself bestowed
such high commendation, says, "We do not present our supplications
before thee for our righteousness but for thy great mercies. O Lord,
hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own
sake, O my God: for thy city and thy people are called by thy
name." This he does not indirectly in the usual manner, as if he
were one of the individuals in a crowd: he rather confesses his guilt
apart, and as a suppliant [humble petitioner] betaking himself to the asylum of pardon, he distinctly
declares that he was confessing his own sin, and the sin of his people
Israel (Dan. 9:18-20). David also sets us an example of this humility:
"Enter not into judgment with thy servant: for in thy sight shall no man
living be justified" (Psalm 143:2). In like manner, Isaiah prays, "Behold,
thou art wroth; for we have sinned: in those is continuance, and we shall
be saved. But we are all as an unclean thing, and all our righteousnesses
are as filthy rags; and we all do fade as a leaf; and our iniquities, like
the wind, have taken us away. And there is none that calleth upon thy
name, that stirreth up himself to take hold of thee: for thou hast hid thy
face from us, and hast consumed us, because of our iniquities. But now, O
Lord, thou art our Father; we are the clay, and thou our potter; and we
all are the work of thy hand. Be not wroth very sore, O Lord, neither
remember iniquity for ever: Behold, see, we beseech thee, we are all thy
people." (Isa. 64:5-9). You see how they put no confidence in anything but
this: considering that they are the Lord's, they despair not of being the
objects of his care. In the same way, Jeremiah says, "O Lord, though our
iniquities testify against us, do thou it for thy name's sake" (Jer.
14:7). For it was most truly and piously written by the uncertain author
(whoever he may have been) that wrote the book which is attributed to the
prophet Baruch,
[2] "But the soul that is greatly vexed, which goeth
stooping and feeble, and the eyes that fail, and the hungry soul, will
give thee praise and righteousness, O Lord. Therefore, we do not make our
humble supplication before thee, O Lord our God, for the righteousness of
our fathers, and of our kings." "Hear, O Lord, and have mercy; for thou
art merciful: and have pity upon us, because we have sinned before thee"
(Baruch 2:18, 19; 3:2).
9. Advantage of thus suppressing pride. It leads to
earnest entreaty for pardon, accompanied with humble confession and sure
confidence in the Divine mercy. This may not always be expressed in words.
It is peculiar to pious penitents. A general introduction to procure
favour to our prayers never to be omitted.
In fine, supplication for pardon, with humble and ingenuous
confession of guilt, forms both the preparation and commencement of
right prayer. For the holiest of men cannot hope to obtain anything from
God until he has been freely reconciled to him. God cannot be propitious
to any but those whom he pardons. Hence it is not strange that
this is the key by which believers open the door of prayer, as we learn
from several passages in The Psalms. David, when presenting a request on
a different subject, says, "Remember not the sins of my youth, nor
my transgressions; according to thy mercy remember me, for thy goodness
sake, O Lord" (Psalm 25:7). Again, "Look upon my affliction
and my pain, and forgive my sins" (Psalm 25:18). Here also we see
that it is not sufficient to call ourselves to account for the sins of
each passing day; we must also call to mind those which might seem to
have been long before buried in oblivion. For in
another passage the same prophet, confessing one grievous crime, takes
occasion to go back to his very birth, "I was shapen in iniquity,
and in sin did my mother conceive me" (Psalm 51:5); not to
extenuate the fault by the corruption of his nature, but as it were to
accumulate the sins of his whole life, that the stricter he was in
condemning himself, the more placable God might be. But although
the saints do not always in express terms ask forgiveness of sins, yet
if we carefully ponder those prayers as given in Scripture, the truth of
what I say will readily appear; namely, that their courage to pray was
derived solely from the mercy of God, and that they always began with
appeasing him. For when a man interrogates his conscience, so far is he
from presuming to lay his cares familiarly before God, that if he did
not trust to mercy and pardon, he would tremble at the very thought of
approaching him. There is, indeed, another special
confession. When believers long for deliverance from punishment, they at
the same time pray that their sins may be pardoned;[3]
for it were absurd to wish that the effect should
be taken away while the cause remains. For we must beware of imitating
foolish patients who, anxious only about curing accidental symptoms,
neglect the root of the disease.[4] Nay,
our endeavour must be to have God propitious even before he attests his
favour by external signs, both because this is the order which he
himself chooses, and it were of little avail to experience his kindness,
did not conscience feel that he is appeased, and thus enable us to
regard him as altogether lovely. Of this we are even reminded by our
Saviour's reply. Having determined to cure the paralytic, he says,
"Thy sins are forgiven thee;" in other words, he raises our
thoughts to the object which is especially to be desired, viz. admission
into the favour of God, and then gives the fruit of reconciliation by
bringing assistance to us. But besides that special confession of
present guilt which believers employ, in supplicating for pardon of
every fault and punishment, that general introduction which procures
favour for our prayers must never be omitted, because prayers will never
reach God unless they are founded on free mercy. To this we may
refer the words of John, "If we confess our sins, he is faithful
and just to forgive us our sins and to cleanse us from all
unrighteousness" (1 John 1:9). Hence, under the law it was
necessary to consecrate prayers by the expiation [pay
the penalty of; make amends] of blood, both that they might be accepted, and that the
people might be warned that they were unworthy of the high privilege
until, being purged from their defilements, they founded their confidence
in prayer entirely on the mercy of God.
10. Objection to the third rule of prayer. Of the
glorying of the saints. Answer. Confirmation of the answer.
Sometimes, however, the saints in supplicating God, seem to appeal to
their own righteousness, as when David says, "Preserve my soul; for
I am holy" (Ps. 86:2). Also Hezekiah, "Remember now, O Lord, I
beseech thee how I have walked before thee in truth, and with a perfect
heart, and have done that which is good in thy sight" (Is. 38:2). All
they mean by such expressions is, that regeneration declares them to be
among the servants and children to whom God engages that he will show
favour. We have already seen how he
declares by the Psalmist that his eyes "are upon the righteous, and his
ears are open unto their cry" (Ps. 34:16:) and again by the apostle, that
"whatsoever we ask of him we obtain, because we keep his commandments"
(John 3:22). In these passages he
does not fix a value on prayer as a meritorious work, but designs to
establish the confidence of those who are conscious of an unfeigned
integrity and innocence, such as all believers should possess. For
the saying of the blind man who had received his sight is in perfect
accordance with divine truth, And God heareth not sinners (John 9:31);
provided we take the term sinners
in the sense commonly used by Scripture to mean those who, without any
desire for righteousness, are sleeping secure in their sins; since no
heart will ever rise to genuine prayer that does not at the same time long
for holiness. Those supplications in which the saints allude to their
purity and integrity correspond to such promises, that they may thus have,
in their own experience, a manifestation of that which all the servants of
God are made to expect. Thus they almost always use this mode of prayer
when before God they compare themselves with their enemies, from whose
injustice they long to be delivered by his hand. When making such
comparisons, there is no wonder that they bring forward their integrity
and simplicity of heart, that thus, by the justice of their cause, the
Lord may be the more disposed to give them succour. We rob not the pious
breast of the privilege of enjoying a consciousness of purity before the
Lord, and thus feeling assured of the promises with which he comforts and
supports his true worshippers, but we would have them to lay aside all
thought of their own merits and found their confidence of success in
prayer solely on the divine mercy.
11. Fourth rule of prayer, -- a sure confidence of
being heard animating us to prayer. The kind of confidence required, viz.,
a serious conviction of our misery, joined with sure hope. From these true
prayer springs. How diffidence impairs prayer. In general, faith is
required.
The fourth
rule of prayer is, that notwithstanding of our being thus abased and truly
humbled, we should be animated to pray with the sure hope of succeeding.
There is, indeed, an appearance of contradiction between the two things,
between a sense of the just vengeance of God and firm confidence in his
favour, and yet they are perfectly accordant, if it is the mere goodness
of God that raises up those who are overwhelmed by their own sins. For, as
we have formerly shown (chap. iii. sec. 1, 2) that repentance and faith go
hand in hand, being united by an indissoluble tie, the one causing terror,
the other joy, so in prayer they must both be present. This
concurrence David expresses in a few words: "But as for me, I will come
into thy house in the multitude of thy mercy, and in thy fear will I
worship toward thy holy temple" (Ps. 5:7). Under the goodness of God he
comprehends faith, at the same time not excluding fear; for not only does
his majesty compel our reverence, but our own unworthiness also divests us
of all pride and confidence, and keeps us in fear. The confidence of which
I speak is not one which frees the mind from all anxiety, and soothes it
with sweet and perfect rest; such rest is peculiar to those who, while all
their affairs are flowing to a wish are annoyed by no care, stung with no
regret, agitated by no fear. But the best stimulus which the saints have
to prayer is when, in consequence of their own necessities, they feel the
greatest disquietude, and are all but driven to despair, until faith
seasonably comes to their aid; because in such straits the goodness of God
so shines upon them, that while they groan, burdened by the weight of
present calamities, and tormented with the fear of greater, they yet trust
to this goodness, and in this way both lighten the difficulty of
endurance, and take comfort in the hope of final deliverance. It is necessary therefore, that the
prayer of the believer should be the result of both feelings, and exhibit
the influence of both; namely, that while he groans under present and
anxiously dreads new evils, he should, at the same times have recourse to
God, not at all doubting that God is ready to stretch out a helping hand
to him. For it is not easy to say how much God is irritated by our
distrust, when we ask what we expect not of his goodness. Hence, nothing
is more accordant to the nature of prayer than to lay it down as a fixed
rule, that it is not to come forth at random, but is to follow in the
footsteps of faith. To this principle Christ directs all of us in these
words, "Therefore, I say unto you, What things soever ye desire, when ye
pray, believe that ye receive them, and ye shall have them" (Mark 11:24).
The same thing he declares in another passage, "All things, whatsoever ye
shall ask in prayer, believing, ye shall receive" (Matth. 21:22). In
accordance with this are the words of James, "If any of you lack wisdom,
let him ask of God, that giveth to all men liberally, and upbraideth not,
and it shall be given him. But let him ask in faith, nothing wavering"
(James 1:5). He most aptly
expresses the power of faith by opposing it to wavering. No less worthy of
notice is his additional statement, that those who approach God with a
doubting, hesitating mind, without feeling assured whether they are to be
heard or not, gain nothing by their prayers. Such persons he
compares to a wave of the sea, driven with the wind and tossed. Hence, in
another passage he terms genuine prayer "the prayer of faith" (James
5:15). Again, since God so often
declares that he will give to every man according to his faith he
intimates that we cannot obtain anything without faith. In short, it is
faith which obtains everything that is granted to prayer. This is
the meaning of Paul in the well known passage to which dull men give too
little heed, "How then shall they call upon him in whom they have not
believed? and how shall they believe in him of whom they have not heard?"
"So then faith cometh by hearing, and hearing by the word of God" (Rom.
10:14,17). Gradually deducing the
origin of prayer from faith, he distinctly maintains that God cannot be
invoked sincerely except by those to whom, by the preaching of the Gospel,
his mercy and willingness have been made known, nay, familiarly
explained.
12. This faith and sure hope regarded by our opponents
as most absurd. Their error described and refuted by various passages of
Scripture, which show that acceptable prayer is accompanied with these
qualities. No repugnance between this certainty and an acknowledgement of
our destitution.
This necessity our
opponents do not at all consider. Therefore, when we say that believers
ought to feel firmly assured, they think we are saying the absurdest thing
in the world. But if they had any experience in true prayer, they would
assuredly understand that God cannot be duly invoked without this firm
sense of the Divine benevolence. But as no man can well perceive the power of faith,
without at the same time feeling it in his heart, what profit is there in
disputing with men of this character, who plainly show that they have
never had more than a vain imagination? The value and necessity of that
assurance for which we contend is learned chiefly from prayer. Every one
who does not see this gives proof of a very stupid conscience.
Therefore, leaving those who are thus blinded, let us fix our thoughts on
the words of Paul, that God can only be invoked by such as have obtained a
knowledge of his mercy from the Gospel, and feel firmly assured that that
mercy is ready to be bestowed upon them. What kind of prayer would this be? "O Lord, I am
indeed doubtful whether or not thou art inclined to hear me; but being
oppressed with anxiety I fly to thee that if I am worthy, thou mayest
assist me." None of the saints whose prayers are given in Scripture thus
supplicated. Nor are we thus taught by the Holy Spirit, who tells us to
"come boldly unto the throne of grace, that we may obtain mercy, and find
grace to help in time of need" (Heb. 4:16); and elsewhere teaches us to
"have boldness and access with confidence by the faith of Christ" (Eph.
3:12). This confidence of obtaining what we ask, a confidence which the
Lord commands, and all the saints teach by their example, we must
therefore hold fast with both hands, if we would pray to any advantage.
The only prayer acceptable to God is that which springs (if I may so
express it) from this presumption of faith, and is founded on the full
assurance of hope. He might have been contented to use the simple
name of faith, but he adds not only confidence, but liberty or boldness,
that by this mark he might distinguish us from unbelievers, who indeed
like us pray to God, but pray at random. Hence, the whole Church thus
prays "Let thy mercy O Lord, be upon us, according as we hope in thee"
(Ps. 33:22). The same
condition is set down by the Psalmist in another passage, "When I cry unto
thee, then shall mine enemies turn back: this I know, for God is for me"
(Ps. 56:9). Again, "In the
morning will I direct my prayer unto thee, and will look up" (Ps. 5:3). From these words we gather, that prayers are vainly
poured out into the air unless accompanied with faith, in which, as from a
watchtower, we may quietly wait for God. With this agrees the order
of Paul's exhortation. For before urging believers to pray in the Spirit
always, with vigilance and assiduity, he enjoins them to take "the shield
of faith," "the helmet of salvation, and the sword of the Spirit, which is
the word of God" (Eph. 6:16-18).
Let the reader here call
to mind what I formerly observed, that faith by no means fails though
accompanied with a recognition of our wretchedness, poverty, and
pollution. How much soever
believers may feel that they are oppressed by a heavy load of iniquity,
and are not only devoid of everything which can procure the favour of God
for them, but justly burdened with many sins which make him an object of
dread, yet they cease not to present themselves, this feeling not
deterring them from appearing in his presence, because there is no other
access to him. Genuine prayer is not that by which we arrogantly extol
ourselves before God, or set a great value on anything of our own, but
that by which, while confessing our guilt, we utter our sorrows before
God, just as children familiarly lay their complaints before their
parents. Nay, the immense accumulation of our sins should rather spur us
on and incite us to prayer. Of this the Psalmist gives us an
example, "Heal my soul: for I have sinned against thee" (Ps. 41:4). I
confess, indeed, that these stings would prove mortal darts, did not God
give succour [assistance;
aid]; but our heavenly Father has, in ineffable kindness, added a
remedy, by which, calming all perturbation [mental disturbance, agitation], soothing our
cares, and dispelling our fears he condescendingly allures us to himself;
nay, removing all doubts, not to say obstacles, makes the way smooth
before us.
13. To our unworthiness we oppose, 1. The command of
God. 2. The promise. Rebels and hypocrites completely condemned. Passages
of Scripture confirming the command to pray.
And first, indeed in
enjoining us to pray, he by the very injunction convicts us of impious
contumacy [disobedience]
if we obey not. He could not give a more precise command than that which
is contained in the psalms: "Call upon me in the day of trouble" (Ps.
50:15). But as there is no office of piety more frequently enjoined by
Scripture, there is no occasion for here dwelling longer upon it. "Ask,"
says our Divine Master, "and it shall be given you; seek, and ye shall
find; knock, and it shall be opened unto you" (Matth. 7:7). Here, indeed,
a promise is added to the precept, and this is necessary. For though all
confess that we must obey the precept, yet the greater part would shun the
invitation of God, did he not promise that he would listen and be ready to
answer. These two positions being
laid down, it is certain that all who cavillingly [from 'cavil:'
objection] allege that
they are not to come to God directly, are not only rebellious and
disobedient but are also convicted of unbelief, inasmuch as they distrust
the promises. There is the more occasion to attend to this, because
hypocrites, under a pretense of humility and modesty, proudly contemn
[despise, treat with
disregard] the precept, as
well as deny all credit to the gracious invitation of God; nay, rob him of
a principal part of his worship. For when he rejected sacrifices,
in which all holiness seemed then to consist, he declared that the chief
thing, that which above all others is precious in his sight, is to be
invoked in the day of necessity. Therefore, when he demands that which is
his own, and urges us to alacrity [cheerful readiness] in obeying, no pretexts
for doubt, how specious soever they may be, can excuse us. Hence, all the
passages throughout Scripture in which we are commanded to pray, are set
up before our eyes as so many banners, to inspire us with confidence. It
were presumption to go forward into the presence of God, did he not
anticipate us by his invitation. Accordingly, he opens up the way for us
by his own voice, "I will say, It is my people: and they shall say, The
Lord is my God" (Zech. 13:9). We see how he anticipates his worshippers,
and desires them to follow, and therefore we cannot fear that the melody
which he himself dictates will prove unpleasing. Especially let us call to
mind that noble description of the divine character, by trusting to which
we shall easily overcome every obstacle: O thou that hearest prayer, unto
thee shall all flesh come" (Ps. 65:2). What can be more lovely or soothing than to see God
invested with a title which assures us that nothing is more proper to his
nature than to listen to the prayers of suppliants? Hence the
Psalmist infers, that free access is given not to a few individuals, but
to all men, since God addresses all in these terms, "Call upon me in the
day of trouble: I will deliver thee, and thou shalt glorify me" (Ps.
50:15). David, accordingly, appeals to the promise thus given in order to
obtain what he asks: "Thou, O Lord of hosts, God of Israel, hast revealed
to thy servant, saying, I will build thee an house: therefore hath thy
servant found in his heart to pray this prayer unto thee" (2 Sam. 7:27).
Here we infer, that he would have been afraid but for the promise which
emboldened him. So in another passage he fortifies himself with the
general doctrine, "He will fulfil the desire of them that fear him" (Ps.
145:19). Nay, we may observe in The Psalms how the continuity of prayer is
broken, and a transition is made at one time to the power of God, at
another to his goodness, at another to the faithfulness of his promises.
It might seem that David, by
introducing these sentiments, unseasonably mutilates his prayers; but
believers well know by experience, that their ardour grows languid unless
new fuel be added, and, therefore, that meditation as well on the nature
as on the word of God during prayer, is by no means superfluous.
Let us not decline to imitate the example of David, and introduce thoughts
which may reanimate our languid minds with new vigour.
14. Other passages respecting the promises which
belong to the pious when they invoke God. These realised though we are not
possessed of the same holiness as other distinguished servants of God,
provided we indulge no vain confidence, and sincerely betake ourselves to
the mercy of God. Those who do not invoke God under urgent necessity are
no better than idolaters. This concurrence of fear and confidence
reconciles the different passages of Scripture, as to humbling ourselves
in prayer, and causing our prayers to ascend.
It is strange that these
delightful promises affect us coldly, or scarcely at all, so that the
generality of men prefer to wander up and down, forsaking the fountain of
living waters, and hewing out to themselves broken cisterns, rather than
embrace the divine liberality voluntarily offered to them (Jer. 2:13).
"The name of the Lord," says Solomon, "is a strong tower; the righteous
runneth into it, and is safe." (Pr. 18:10) Joel, after predicting the
fearful disaster which was at hand, subjoins the following memorable
sentence: "And it shall come to pass, that whosoever shall call on the
name of the Lord shall be delivered." (Joel 2:32) This we know properly
refers to the course of the Gospel. Scarcely one in a hundred is moved to
come into the presence of God, though he himself exclaims by Isaiah, "And
it shall come to pass, that before they call, I will answer; and while
they are yet speaking, I will hear." (Is. 65:24) This honour he elsewhere
bestows upon the whole Church in general, as belonging to all the members
of Christ: "He shall call upon me, and I will answer him: I will be with
him in trouble; I will deliver him, and honour him." (Ps. 91:15) My
intention, however, as I already observed, is not to enumerate all, but
only select some admirable passages as a specimen how kindly God allures
us to himself, and how extreme our ingratitude must be when with such
powerful motives our sluggishness still retards us. Wherefore, let these
words always resound in our ears: "The Lord is nigh unto all them that
call upon him, to all that call upon him in truth" (Ps. 145:18). Likewise those passages which we
have quoted from Isaiah and Joel, in which God declares that his ear is
open to our prayers, and that he is delighted as with a sacrifice of sweet
savour when we cast our cares upon him. The special benefit of these
promises we receive when we frame our prayer, not timorously [timidly] or doubtingly, but
when trusting to his word whose majesty might otherwise deter us, we are
bold to call him Father, he himself deigning to suggest this most
delightful name. Fortified by
such invitations it remains for us to know that we have therein sufficient
materials for prayer, since our prayers depend on no merit of our own, but
all their worth and hope of success are founded and depend on the promises
of God, so that they need no other support, and require not to look up and
down on this hand and on that. It must therefore be fixed in our
minds, that though we equal not the lauded sanctity of patriarchs,
prophets, and apostles, yet as the command to pray is common to us as well
as them, and faith is common, so if we lean on the word of God, we are in
respect of this privilege their associates. For God declaring, as has already been seen, that he
will listen and be favourable to all, encourages the most wretched to hope
that they shall obtain what they ask; and, accordingly, we should attend
to the general forms of expression, which, as it is commonly expressed,
exclude none from first to last; only let there be sincerity of heart,
self-dissatisfaction, humility, and faith, that we may not, by the
hypocrisy of a deceitful prayer, profane the name of God. Our most
merciful Father will not reject those whom he not only encourages to come,
but urges in every possible way. Hence David's method of prayer to which I
lately referred: "And now, O Lord God, thou art that God, and thy words be
true, and thou hast promised this goodness unto thy servant, that it may
continue for ever before thee" (2 Sam. 7:28). So also, in another passage,
"Let, I pray thee, thy merciful kindness be for my comfort, according to
thy word unto thy servant" (Psalm 119:76). And the whole body of the
Israelites, whenever they fortify themselves with the remembrance of the
covenant, plainly declare, that since God thus prescribes they are not to
pray timorously (Gen. 32:13). In this they imitated the example of the
patriarchs, particularly Jacob, who, after confessing that he was unworthy
of the many mercies which he had received of the Lord's hand, says, that
he is encouraged to make still larger requests, because God had promised
that he would grant them. But
whatever be the pretexts which unbelievers employ, when they do not flee
to God as often as necessity urges, nor seek after him, nor implore his
aid, they defraud him of his due honour just as much as if they were
fabricating to themselves new gods and idols, since in this way they deny
that God is the author of all their blessings. On the contrary,
nothing more effectually frees pious minds from every doubt, than to be
armed with the thought that no obstacle should impede them while they are
obeying the command of God, who declares that nothing is more grateful to
him than obedience. Hence, again,
what I have previously said becomes still more clear, namely, that a bold
spirit in prayer well accords with fear, reverence, and anxiety, and that
there is no inconsistency when God raises up those who had fallen
prostrate. In this way forms of expression apparently inconsistent
admirably haronize. Jeremiah and David speak of humbly laying their
supplications[5] before God (Jer. 42:9; Dan. 9:18). In another
passage Jeremiah says "Let, we beseech thee, our supplication be accepted
before thee, and pray for us unto the Lord thy God, even for all this
remnant" (Jer. 42:2). On the other hand, believers are often said to lift up prayer. Thus Hezekiah speaks, when asking
the prophet to undertake the office of interceding (2 Kings 19:4). And
David says, "Let my prayer be set forth before thee as incense; and the
lifting up of my hands as the evening sacrifice" (Ps. 141:2). The explanation is, that though
believers, persuaded of the paternal love of God, cheerfully rely on his
faithfulness, and have no hesitation in imploring the aid which he
voluntarily offers, they are not elated with supine [lethargic; disinclined for
exertion] or presumptuous
security; but climbing up by the ladder of the promises, still remain
humble and abased suppliants.
15. Objection founded on some examples, viz., that
prayers have proved effectual, though not according to the form
prescribed. Answer. Such examples, though not given for our imitation, are
of the greatest use. Objection, the prayers of the faithful sometimes not
effectual. Answer confirmed by a noble passage of Augustine. Rule for
right prayer.
Here, by way of
objection, several questions are raised. Scripture relates that God
sometimes complied with certain prayers which had been dictated by minds
not duly calmed or regulated. It is true, that the cause for which Jotham
imprecated on the inhabitants of Shechem the disaster which afterwards
befell them was well founded; but still he was inflamed with anger and
revenge (Judges 9:20); and hence God, by complying with the execration,
seems to approve of passionate impulses. Similar fervour also seized
Samson, when he prayed, "Strengthen me, I pray thee, only this once, O
God, that I may be at once avenged of the Philistines for my two eyes"
(Judges 16:28). For although there was some mixture of good zeal, yet his
ruling feeling was a fervid, and therefore vicious longing for vengeance.
God assents, and hence apparently
it might be inferred that prayers are effectual, though not framed in
conformity to the rule of the word. But I answer, first, that a
perpetual law is not abrogated by singular examples; and, secondly, that
special suggestions have sometimes been made to a few individuals, whose
case thus becomes different from that of the generality of men. For
we should attend to the answer which our Saviour gave to his disciples
when they inconsiderately wished to imitate the example of Elias, "Ye know
not what manner of spirit ye are of" (Luke 9:55). We must, however, go farther and say, that the wishes
to which God assents are not always pleasing to him; but he assents,
because it is necessary, by way of example, to give clear evidence of the
doctrine of Scripture, viz. [namely; that is to say], that he assists the miserable, and hears the groans
of those who unjustly afflicted implore his aid: and, accordingly, he
executes his judgments when the complaints of the needy, though in
themselves unworthy of attention, ascend to him. For how often, in
inflicting punishment on the ungodly for cruelty, rapine [plundering; robbery], violence,
lust, and other crimes, in curbing audacity and fury, and also in
overthrowing tyrannical power, has he declared that he gives assistance to
those who are unworthily oppressed though they by addressing an unknown
deity only beat the air? There is one psalm which clearly teaches that
prayers are not without effect, though they do not penetrate to heaven by
faith (Ps. 107:6,13,19). For it
enumerates the prayers which, by natural instinct, necessity extorts from
unbelievers not less than from believers, and to which it shows by the
event, that God is, notwithstanding, propitious. Is it to testify by such
readiness to hear that their prayers are agreeable to him? Nay; it is, first, to magnify or display his mercy by the
circumstance, that even the wishes of unbelievers are not denied; and, secondly, to stimulate his true worshippers to
more urgent prayer, when they see that sometimes even the wailings of the
ungodly are not without avail. This, however, is no reason why
believers should deviate from the law divinely imposed upon them, or envy
unbelievers, as if they gained much in obtaining what they wished. We have
observed (chap. iii. sec. 25), that in this way God yielded to the feigned
repentance of Ahab, that he might show how ready he is to listen to his
elect when, with true contrition, they seek his favour. Accordingly, he
upbraids the Jews, that shortly after experiencing his readiness to listen
to their prayers, they returned to their own perverse inclinations. It is
also plain from the Book of Judges that, whenever they wept, though their
tears were deceitful, they were delivered from the hands of their enemies.
Therefore, as God sends his sun
indiscriminately on the evil and on the good, so he despises not the tears
of those who have a good cause, and whose sorrows are deserving of relief.
Meanwhile, though he hears them, it has no more to do with salvation than
the supply of food which he gives to other despisers of his
goodness.
There seems to be a more
difficult question concerning Abraham and Samuel, the one of whom, without
any instruction from the word of God, prayed in behalf of the people of
Sodom, and the other, contrary to an express prohibition, prayed in behalf
of Saul (Gen. 18:23; 1 Sam. 15:11). Similar is the case of Jeremiah, who
prayed that the city might not be destroyed (Jer. 32:16ff). It is true
their prayers were refused, but it seems harsh to affirm that they prayed
without faith. Modest readers will, I hope, be satisfied with this
solution, viz., that leaning to the general principle on which God enjoins
us to be merciful even to the unworthy, they were not altogether devoid of
faith, though in this particular instance their wish was disappointed.
Augustine shrewdly remarks, "How do the saints pray in faith when they ask
from God contrary to what he has decreed? Namely, because they pray
according to his will, not his hidden and immutable will, but that which
he suggests to them, that he may hear them in another manner; as he wisely
distinguishes" (August. de Civit. Dei, Lib. xxii. c. 2). This is truly said: for, in his
incomprehensible counsel, he so regulates events, that the prayers of the
saints, though involving a mixture of faith and error, are not in vain.
And yet this no more sanctions imitation than it excuses the saints
themselves, who I deny not exceeded due bounds. Wherefore, whenever
no certain promise exists, our request to God must have a condition
annexed to it. Here we may refer to the prayer of David, "Awake for me to
the judgment that thou hast commanded" (Ps. 7:6); for he reminds us that
he had received special instruction to pray for a temporal
blessing.[6]
16. The above four rules of prayer not so rigidly
exacted, as that every prayer deficient in them in any respect is rejected
by God. This shown by examples. Conclusion, or summary of this
section.
It is also of importance
to observe, that the four laws of prayer of which I have treated are not
so rigorously enforced, as that God rejects the prayers in which he does
not find perfect faith or repentance, accompanied with fervent zeal and
wishes duly framed. We have said
(sec. 4), that though prayer is the familiar intercourse of believers with
God, yet reverence and modesty must be observed: we must not give loose
reins to our wishes, nor long for anything farther than God permits; and,
moreover, lest the majesty of God should be despised, our minds must be
elevated to pure and chaste veneration. This no man ever performed
with due perfection. For, not to speak of the generality of men, how often
do David's complaints savour of intemperance? Not that he actually means
to expostulate [make friendly but
formal protest] with God, or murmur at his judgments, but failing,
through infirmity, he finds no better solace than to pour his griefs into
the bosom of his heavenly Father. Nay, even our stammering is tolerated by God, and
pardon is granted to our ignorance as often as anything rashly escapes us:
indeed, without this indulgence, we should have no freedom to pray.
But although it was David's intention to submit himself entirely to the
will of God, and he prayed with no less patience than fervour, yet
irregular emotions appear, nay, sometimes burst forth, -- emotions not a
little at variance with the first law which we laid down. In particular,
we may see in a clause of the thirty-ninth Psalm, how this saint was
carried away by the vehemence of his grief, and unable to keep within
bounds. "O spare me,{[7]} that I may recover strength, before I go hence, and
be no more" (Ps. 39:13). You would call this the language of a desperate
man, who had no other desire than that God should withdraw and leave him
to relish in his distresses. Not that his devout mind rushes into such
intemperance, or that, as the reprobate are wont, he wishes to have done
with God; he only complains that the divine anger is more than he can
bear. During those trials, wishes often escape which are not in accordance
with the rule of the word, and in which the saints do not duly consider
what is lawful and expedient. Prayers contaminated by such faults, indeed,
deserve to be rejected; yet provided the saints lament, administer
self-correction and return to themselves, God pardons.
Similar faults are committed in regard
to the second law (as to which, see sec. 6), for the saints have often to
struggle with their own coldness, their want and misery not urging them
sufficiently to serious prayer. It often happens, also, that their minds
wander, and are almost lost; hence in this matter also there is need of
pardon, lest their prayers, from being languid or mutilated, or
interrupted and wandering, should meet with a refusal. One of the natural
feelings which God has imprinted on our mind is, that prayer is not
genuine unless the thoughts are turned upward. Hence the ceremony of
raising the hands, to which we have adverted, a ceremony known to all ages
and nations, and still in common use. But who, in lifting up his hands, is
not conscious of sluggishness, the heart cleaving to the earth? In regard
to the petition for remission of sins (sec. 8), though no believer omits
it, yet all who are truly exercised in prayer feel that they bring
scarcely a tenth of the sacrifice of which David speaks, "The sacrifices
of God are a broken spirit: a broken and a contrite heart, O God, thou
wilt not despise" (Ps. 51:17). Thus a twofold pardon is always to be
asked; first, because they are conscious of
many faults the sense of which, however, does not touch them so as to make
them feel dissatisfied with themselves as they ought; and, secondly, in so far as they have been enabled to
profit in repentance and the fear of God, they are humbled with just
sorrow for their offenses, and pray for the remission of punishment by the
judge. The thing which most of all vitiates prayer, did not God
indulgently interpose, is weakness or imperfection of faith; but it is not
wonderful that this defect is pardoned by God, who often exercises his
people with severe trials, as if he actually wished to extinguish their
faith. The hardest of such trials is when believers are forced to
exclaim, "O Lord God of hosts, how long wilt thou be angry against the
prayer of thy people?" (Ps. 80:4), as if their very prayers offended him.
In like manner, when Jeremiah says "Also when I cry and shout, he shutteth
out my prayers (Lam. 3:8), there cannot be a doubt that he was in the
greatest perturbation. Innumerable examples of the same kind occur in the
Scriptures, from which it is manifest that the faith of the saints was
often mingled wth doubts and fears, so that while believing and hoping,
they, however, betrayed some degree of unbelief. But because they do not
come so far as were to be wished, that is only an additional reason for
their exerting themselves to correct their faults, that they may daily
approach nearer to the perfect law of prayer, and at the same time feel
into what an abyss of evils those are plunged, who, in the very cures they
use, bring new diseases upon themselves: since there is no prayer which
God would not deservedly disdain, did he not overlook the blemishes with
which all of them are polluted. I
do not mention these things that believers may securely pardon themselves
in any faults which they commit, but that they may call themselves to
strict account, and thereby endeavour to surmount these obstacles; and
though Satan endeavours to block up all the paths in order to prevent them
from praying, they may, nevertheless, break through, being firmly
persuaded that though not disencumbered of all hinderances, their attempts
are pleasing to God, and their wishes are approved, provided they hasten
on and keep their aim, though without immediately reaching
it.
17. Through whom God is to be invoked, viz., Jesus
Christ. This founded on a consideration of the divine majesty, and the
precept and promise of God himself. God therefore to be invoked only in
the name of Christ.
But since no man is worthy to come forward in his own
name, and appear in the presence of God, our heavenly Father, to relieve
us at once from fear and shame, with which all must feel
oppressed,{[8]} has given us his Son, Jesus Christ
our Lord, to be our Advocate and Mediator, that under his guidance we may
approach securely, confiding that with him for our Intercessor nothing
which we ask in his name will be denied to us, as there is nothing which
the Father can deny to him (1 Tim. 2:5; 1 John 2:1; see sec. 36, 37). To
this it is necessary to refer all that we have previously taught
concerning faith; because, as the promise gives us Christ as our Mediator,
so, unless our hope of obtaining what we ask is founded on him, it
deprives us of the privilege of prayer. For it is impossible to think of
the dread majesty of God without being filled with alarm; and hence the
sense of our own unworthiness must keep us far away, until Christ
interpose, and convert a throne of dreadful glory into a throne of grace,
as the Apostle teaches that thus we can "come boldly unto the throne of
grace, that we may obtain mercy, and find grace to help in time of need"
(Heb. 4:16). And as a rule has been laid down as to prayer, as a promise
has been given that those who pray will be heard, so we are specially
enjoined to pray in the name of Christ, the promise being that we shall
obtain what we ask in his name. "Whatsoever ye shall ask in my
name," says our Saviour, "that will I do; that the Father may be glorified
in the Son;" "Hitherto ye have asked nothing in my name; ask, and ye shall
receive, that your joy may be full" (John 14:13; 16:24). Hence it is
incontrovertibly clear that those who pray to God in any other name than
that of Christ contumaciously falsify his orders, and regard his will as
nothing, while they have no promise that they shall obtain. For, as Paul
says "All the promises of God in him are yea, and in him amen;" (2 Cor.
1:20), that is, are confirmed and fulfilled in him.
18. From the first all believers were heard through
him only: yet this specially restricted to the period subsequent to his
ascension. The ground of this restriction.
And we must carefully
attend to the circumstance of time. Christ enjoins his disciples to have
recourse to his intercession after he shall have ascended to heaven: "At
that day ye shall ask in my name" (John 16:26). It is certain, indeed,
that from the very first all who ever prayed were heard only for the sake
of the Mediator. For this reason God had commanded in the Law, that the
priest alone should enter the sanctuary, bearing the names of the twelve
tribes of Israel on his shoulders, and as many precious stones on his
breast, while the people were to stand at a distance in the outer court,
and thereafter unite their prayers with the priest. Nay, the sacrifice had
even the effect of ratifying and confirming their prayers. That shadowy ceremony of the Law
therefore taught, first, that we are all
excluded from the face of God, and, therefore, that there is need of a
Mediator to appear in our name, and carry us on his shoulders and keep us
bound upon his breast, that we may be heard in his person; And secondly, that our prayers, which, as has been
said, would otherwise never be free from impurity, are cleansed by the
sprinkling of his blood. And we see that the saints, when they
desired to obtain anything, founded their hopes on sacrifices, because
they knew that by sacrifice all prayers were ratified: "Remember all thy
offerings," says David, "and accept thy burnt sacrifice" (Ps. 20:3). Hence
we infer, that in receiving the prayers of his people, God was from the
very first appeased by the intercession of Christ. Why then does Christ
speak of a new period ("at that day") when the disciples were to begin to
pray in his name, unless it be that this grace, being now more brightly
displayed, ought also to be in higher estimation with us? In this sense he
had said a little before, "Hitherto ye have asked nothing in my name;
ask." Not that they were altogether ignorant of the office of Mediator
(all the Jews were instructed in these first rudiments), but they did not
clearly understand that Christ by his ascent to heaven would be more the
advocate of the Church than before. Therefore, to solace their grief for
his absence by some more than ordinary result, he asserts his office of
advocate, and says, that hitherto they had been without the special
benefit which it would be their privilege to enjoy, when aided by his
intercession they should invoke God with greater freedom. In this sense
the Apostle says that we have "boldness to enter into the holiest by the
blood of Jesus, by a new and living way, which he hath consecrated for us"
(Heb. 10:19, 20). Therefore, the more inexcusable we are, if we do not
with both hands (as it is said) embrace the inestimable gift which is
properly destined for us.
19. The wrath of God lies on those who reject Christ
as a Mediator. This excludes not the mutual intercession of saints on the
earth.
Moreover since he
himself is the only way and the only access by which we can draw near to
God, those who deviate from this way, and decline this access, have no
other remaining; his throne presents nothing but wrath, judgment, and
terror. In short, as the Father has consecrated him our guide and head,
those who abandon or turn aside from him in any way endeavour, as much as
in them lies, to sully and efface the stamp which God has impressed. Christ, therefore, is the only Mediator
by whose intercession the Father is rendered propitious and exorable (1
Tim. 2:5). For though the saints are still permitted to use intercessions,
by which they mutually beseech God in behalf of each other's salvation,
and of which the Apostle makes mention (Eph. 6:18, 19; 1 Tim. 2:1); yet
these depend on that one intercession, so far are they from derogating
[detract; take away
part] from it. For
as the intercessions which, as members of one body we offer up for each
other, spring from the feeling of love, so they have reference to this one
head. Being thus also made in the
name of Christ, what more do they than declare that no man can derive the
least benefit from any prayers without the intercession of Christ? As
there is nothing in the intercession of Christ to prevent the different
members of the Church from offering up prayers for each other, so let it
be held as a fixed principle, that all the intercessions thus used in the
Church must have reference to that one intercession. Nay, we must
be specially careful to show our gratitude on this very account, that God
pardoning our unworthiness, not only allows each individual to pray for
himself, but allows all to intercede mutually for each other. God having
given a place in his Church to intercessors who would deserve to be
rejected when praying privately on their own account, how presumptuous
were it to abuse this kindness by employing it to obscure the honour of
Christ?
20. Refutation of errors interfering with the
intercession of Christ. 1. Christ the Mediator of redemption; the saints
mediators of intercession. Answer confirmed by the clear testimony of
Scripture, and by a passage from Augustine. The nature of Christ's
intercession.
Moreover, the Sophists
are guilty of the merest trifling when they allege that Christ is the
Mediator of redemption, but that believers are mediators of intercession;
as if Christ had only performed a temporary mediation, and left an eternal
and imperishable mediation to his servants. Such, forsooth [truly; no doubt], is the
treatment which he receives from those who pretend only to take from him a
minute portion of honour. Very different is the language of Scripture,
with whose simplicity every pious man will be satisfied, without paying
any regard to those importers. For when John says, "If any man sin, we
have an advocate with the Father, Jesus Christ the righteous" (1 John
2:1), does he mean merely that we once had an advocate; does he not rather
ascribe to him a perpetual intercession? What does Paul mean when he
declares that he "is even at the right hand of God, who also maketh
intercession for us"? (Rom. 8:32). But when in another passage he declares
that he is the only Mediator between God and man (1 Tim. 2:5), is he not
referring to the supplications which he had mentioned a little before?
Having previously said that prayers were to be offered up for all men, he
immediately adds, in confirmation of that statement, that there is one
God, and one Mediator between God and man. Nor does Augustine give a
different interpretation when he says, "Christian men mutually recommend
each other in their prayers. But he for whom none intercedes, while he
himself intercedes for all, is the only true Mediator. Though the Apostle
Paul was under the head a principal member, yet because he was a member of
the body of Christ, and knew that the most true and High Priest of the
Church had entered not by figure into the inner veil to the holy of
holies, but by firm and express truth into the inner sanctuary of heaven
to holiness, holiness not imaginary, but eternal (Heb 9:11, 24), he also
commends himself to the prayers of the faithful (Rom. 15:30; Eph. 6:19;
Col. 4:3). He does not make himself a mediator between God and the people,
but asks that all the members of the body of Christ should pray mutually
for each other, since the members are mutually sympathetic: if one member
suffers, the others suffer with it (1 Cor. 12:26). And thus the mutual
prayers of all the members still labouring on the earth ascend to the
Head, who has gone before into heaven, and in whom there is propitiation
for our sins. For if Paul were a
mediator, so would also the other apostles, and thus there would be many
mediators, and Paul's statement could not stand, 'There is one God, and
one Mediator between God and men, the man Christ Jesus;' (1 Tim. 2:5) in
whom we also are one (Rom. 12:5) if we keep the unity of the faith in the
bond of peace (Eph. 4:3)," (August. Contra Parmenian, Lib. ii. cap. 8).
Likewise in another passage Augustine says, "If thou requirest a
priest, he is above the heavens, where he intercedes for those who on
earth died for thee" (August. in Ps. 94). We imagine not that he throws
himself before his Father's knees, and suppliantly intercedes for us; but
we understand with the Apostle, that he appears in the presence of God,
and that the power of his death has the effect of a perpetual intercession
for us; that having entered into the upper sanctuary, he alone continues
to the end of the world to present the prayers of his people, who are
standing far off in the outer court.
21. Of the intercession of saints living with Christ
in heaven. Fiction of the Papists in regard to it. Refuted. 1. Its
absurdity. 2. It is nowhere mentioned by Scripture. 3. Appeal to the
conscience of the superstitious. 4. Its blasphemy. Exception.
Answers.
In regard to the saints
who having died in the body live in Christ, if we attribute prayer to
them, let us not imagine that they have any other way of supplicating God
than through Christ who alone is the way, or that their prayers are
accepted by God in any other name. Wherefore, since the Scripture calls us away from all
others to Christ alone, since our heavenly Father is pleased to gather
together all things in him, it were the extreme of stupidity, not to say
madness, to attempt to obtain access by means of others, so as to be drawn
away from him without whom access cannot be obtained. But who can deny
that this was the practice for several ages, and is still the practice,
wherever Popery prevails? To procure the favour of God, human merits are
ever and anon [every now
and then] obtruded
[thrust forward
persistently], and very
frequently while Christ is passed by, God is supplicated in their name. I
ask if this is not to transfer to them that office of sole intercession
which we have above claimed for Christ? Then what angel or devil ever
announced one syllable to any human being concerning that fancied
intercession of theirs? There is not a word on the subject in Scripture.
What ground then was there for the fiction? Certainly, while the human
mind thus seeks help for itself in which it is not sanctioned by the word
of God, it plainly manifests its distrust (see s. 27). But if we
appeal to the consciences of all who take pleasure in the intercession of
saints, we shall find that their only reason for it is, that they are
filled with anxiety, as if they supposed that Christ were insufficient or
too rigorous. By this anxiety they dishonour Christ, and rob him of his
title of sole Mediator, a title which being given him by the Father as his
special privilege, ought not to be transferred to any other. By so doing
they obscure the glory of his nativity and make void his cross; in short,
divest and defraud of due praise everything which he did or suffered,
since all which he did and suffered goes to show that he is and ought to
be deemed sole Mediator. At the same time, they reject the kindness of God
in manifesting himself to them as a Father, for he is not their Father if
they do not recognize Christ as their brother. This they plainly refuse to
do if they think not that he feels for them a brother's affection;
affection than which none can be more gentle or tender. Wherefore
Scripture offers him alone, sends us to him, and establishes us in him.
"He," says Ambrose, "is our mouth by which we speak to the Father; our eye
by which we see the Father; our right hand by which we offer ourselves to
the Father. Save by his intercession neither we nor any saints have any
intercourse with God" (Ambros. Lib. de Isaac et Anima). If they object
that the public prayers which are offered up in churches conclude with the
words, through Jesus Christ our Lord, it is a frivolous evasion; because
no less insult is offered to the intercession of Christ by confounding it
with the prayers and merits of the dead, than by omitting it altogether,
and making mention only of the dead. Then, in all their litanies, hymns,
and proses where every kind of honour is paid to dead saints, there is no
mention of Christ.
22. Monstrous errors resulting from this fiction.
Refutation. Exception by the advocates of this fiction.
Answer.
But here stupidity has
proceeded to such a length as to give a manifestation of the genius of
superstition, which, when once it has shaken off the rein, is wont to
wanton without limit. After men began to look to the intercession of
saints, a peculiar administration was gradually assigned to each, so that,
according to diversity of business, now one, now another, intercessor was
invoked. Then individuals adopted particular saints, and put their faith
in them, just as if they had been tutelar deities. And thus not only were
gods set up according to the number of the cities (the charge which the
prophet brought against Israel of old, Jer. 2:28; 11:13), but according to
the number of individuals. But while the saints in all their desires refer
to the will of God alone, look to it, and acquiesce in it, yet to assign
to them any other prayer than that of longing for the arrival of the
kingdom of God, is to think of them stupidly, carnally, and even
insultingly. Nothing can be farther from such a view than to imagine that
each, under the influence of private feeling, is disposed to be most
favourable to his own worshippers. At length vast numbers have fallen into
the horrid blasphemy of invoking them not merely as helping but presiding
over their salvation. See the depth to which miserable men fall when they
forsake their proper station, that is, the word of God. I say nothing of
the more monstrous specimens of impiety in which, though detestable to
God, angels, and men, they themselves feel no pain or shame. Prostrated at
a statue or picture of Barbara or Catherine, and the like, they mutter a
Pater Noster;{[9]} and so far are their pastors{[10]} from curing or curbing
this frantic course, that, allured by the scent of gain, they approve and
applaud it. But while seeking to relieve themselves of the odium of this
vile and criminal procedure, with what pretext can they defend the
practice of calling upon Eloy (Eligius) or Medard to look upon their
servants, and send them help from heaven, or the Holy Virgin to order her
Son to do what they ask?{[11]} The
Council of Carthage forbade direct prayer to be made at the altar to
saints. It is probable that these holy men, unable entirely to suppress
the force of depraved custom, had recourse to this check, that public
prayers might not be vitiated with such forms of expression as Sancte
Petre, ora pro nobis -- St Peter, pray for us. But how much farther has
this devilish extravagance proceeded when men hesitate not to transfer to
the dead the peculiar attributes of Christ and
God?
23. Arguments of the
Papists for the intercession of saints. 1. From the duty and office of
angels. Answer. 2. From an expression of Jeremiah respecting Moses and
Samuel. Answer, retorting the argument. 3. The meaning of the prophet
confirmed by a similar passage in Ezekiel, and the testimony of an
apostle.
In endeavouring to prove
that such intercession derives some support from Scripture they labour in
vain. We frequently read (they say) of the prayers of angels, and not only
so, but the prayers of believers are said to be carried into the presence
of God by their hands. But if they would compare saints who have departed
this life with angels, it will be necessary to prove that saints are
ministering spirits, to whom has been delegated the office of
superintending our salvation, to whom has been assigned the province of
guiding us in all our ways, of encompassing, admonishing, and comforting
us, of keeping watch over us. All these are assigned to angels, but none
of them to saints. How preposterously they confound departed saints with
angels is sufficiently apparent from the many different offices by which
Scripture distinguishes the one from the other. No one unless admitted
will presume to perform the office of pleader before an earthly judge;
whence then have worms such license as to obtrude themselves on God as
intercessors, while no such office has been assigned them? God has been
pleased to give angels the charge of our safety. Hence they attend our
sacred meetings, and the Church is to them a theatre in which they behold
the manifold wisdom of God (Eph. 3:10). Those who transfer to others this
office which is peculiar to them, certainly pervert and confound the order
which has been established by God and ought to be inviolable. With similar
dexterity they proceed to quote other passages. God said to Jeremiah,
"Though Moses and Samuel stood before me, yet my mind could not be toward
this people" (Jer. 15:1). How (they ask) could he have spoken thus of the
dead but because he knew that they interceded for the living? My
inference, on the contrary, is this: since it thus appears that neither
Moses nor Samuel interceded for the people of Israel, there was then no
intercession for the dead. For
who of the saints can be supposed to labour for the salvation of the
peoples while Moses who, when in life, far surpassed all others in this
matter, does nothing? Therefore, if they persist in the paltry
quibble, that the dead intercede for the living, because the Lord said,
"If they stood before me," (intercesserint), I will argue far more
speciously in this way: Moses, of whom it is said, "if he interceded," did
not intercede for the people in their extreme necessity: it is probable,
therefore, that no other saint intercedes, all being far behind Moses in
humanity, goodness, and paternal solicitude. Thus all they gain by their
cavilling is to be wounded by the very arms with which they deem
themselves admirably protected. But it is very ridiculous to wrest this
simple sentence in this manner; for the Lord only declares that he would
not spare the iniquities of the people, though some Moses or Samuel, to
whose prayers he had shown himself so indulgent, should intercede for
them. This meaning is most clearly elicited from a similar passage in
Ezekiel: "Though these three men, Noah, Daniel, and Job, were in it, they
should deliver but their own souls by their righteousness, saith the Lord
God" (Ezek. 14:14). Here there can be no doubt that we are to understand
the words as if it had been said, If two of the persons named were again
to come alive; for the third was still living, namely, Daniel, who it is
well known had then in the bloom of youth given an incomparable display of
piety. Let us therefore leave out those whom Scripture declares to have
completed their course. Accordingly, when Paul speaks of David, he says
not that by his prayers he assisted posterity, but only that he "served
his own generation" (Acts 13:36).
24. 4. Fourth papistical argument from the nature of
charity, which is more perfect in the saints in glory. Answer.
They again object, Are
those, then, to be deprived of every pious wish, who, during the whole
course of their lives, breathed nothing but piety and mercy? I have no
wish curiously to pry into what they do or meditate; but the probability
is, that instead of being subject to the impulse of various and particular
desires, they, with one fixed and immoveable will, long for the kingdom of
God, which consists not less in the destruction of the ungodly than in the
salvation of believers. If this be so, there cannot be a doubt that their
charity is confined to the communion of Christ's body, and extends no
farther than is compatible with the nature of that communion. But though I
grant that in this way they pray for us, they do not, however, lose their
quiescence so as to be distracted with earthly cares: far less are they,
therefore, to be invoked by us. Nor does it follow that such invocation is
to be used because, while men are alive upon the earth, they can mutually
commend themselves to each other's prayers. It serves to keep alive a
feeling of charity when they, as it were, share each other's wants, and
bear each other's burdens. This they do by the command of the Lord, and
not without a promise, the two things of primary importance in prayer. But
all such reasons are inapplicable to the dead, with whom the Lord, in
withdrawing them from our society, has left us no means of intercourse
(Eccles. 9:5, 6), and to whom, so far as we can conjecture, he has left no
means of intercourse with us. But if any one allege that they certainly
must retain the same charity for us, as they are united with us in one
faith, who has revealed to us that they have ears capable of listening to
the sounds of our voice, or eyes clear enough to discern our necessities?
Our opponents, indeed, talk in the shade of their schools of some kind of
light which beams upon departed saints from the divine countenance, and in
which, as in a mirror, they, from their lofty abode, behold the affairs of
men; but to affirm this with the confidence which these men presume to
use, is just to desire, by means of the extravagant dreams of our own
brain, and without any authority, to pry and penetrate into the hidden
judgments of God, and trample upon Scripture, which so often declares that
the wisdom of our flesh is at enmity with the wisdom of God, utterly
condemns the vanity of our mind, and humbling our reason, bids us look
only to the will of God.
25. Argument founded on a passage in Moses.
Answer.
The other passages of
Scripture which they employ to defend their error are miserably wrested.
Jacob (they say) asks for the sons of Joseph, "Let my name be named on
them, and the name of my fathers, Abraham and Isaac" (Gen. 48:16). First,
let us see what the nature of this invocation was among the Israelites.
They do not implore their fathers to bring succour to them, but they
beseech God to remember his servants, Abraham, Isaac, and Jacob. Their
example, therefore, gives no countenance to those who use addresses to the
saints themselves. But such being the dulness of these blocks, that they
comprehend not what it is to invoke the name of Jacob, nor why it is to be
invoked, it is not strange that they blunder thus childishly as to the
mode of doing it. The expression repeatedly occurs in Scripture. Isaiah
speaks of women being called by the name of men, when they have them for
husbands and live under their protection (Isa. 4:1). The calling of the
name of Abraham over the Israelites consists in referring the origin of
their race to him, and holding him in distinguished remembrance as their
author and parent. Jacob does not do so from any anxiety to extend the
celebrity of his name, but because he knows that all the happiness of his
posterity consisted in the inheritance of the covenant which God had made
with them. Seeing that this would give them the sum of all blessings, he
prays that they may be regarded as of his race, this being nothing else
than to transmit the succession of the covenant to them. They again, when
they make mention of this subject in their prayers, do not betake
themselves to the intercession of the dead, but call to remembrance that
covenant in which their most merciful Father undertakes to be kind and
propitious to them for the sake of Abraham, Isaac, and Jacob. How little,
in other respects, the saints trusted to the merits of their fathers, the
public voice of the Church declares in the prophets "Doubtless thou art
our Father, though Abraham be ignorant of us, and Israel acknowledge us
not; thou, O Lord, art our Father, our Redeemer" (Isa. 63:16). And while
the Church thus speaks, she at the same time adds, "Return for thy
servants' sake," not thinking of anything like intercession, but adverting
only to the benefit of the covenant. Now, indeed, when we have the Lord
Jesus, in whose hand the eternal covenant of mercy was not only made but
confirmed, what better name can we bear before us in our prayers? And
since those good Doctors would make out by these words that the Patriarchs
are intercessors, I should like them to tell me why, in so great a
multitude,{[12]} no place whatever is given to Abraham, the father of
the Church? We know well from what a crew they select their
intercessors.{[13]} Let them then tell me what consistency there is in
neglecting and rejecting Abraham, whom God preferred to all others, and
raised to the highest degree of honour. The only reason is, that as it was
plain there was no such practice in the ancient Church, they thought
proper to conceal the novelty of the practice by saying nothing of the
Patriarchs: as if by a mere diversity of names they could excuse a
practice at once novel and impure. They sometimes, also, object that God
is entreated to have mercy on his people "for David's sake" (Ps. 132:10;
see Calv. Com.). This is so far from supporting their error, that it is
the strongest refutation of it. We must consider the character which David
bore. He is set apart from the whole body of the faithful to establish the
covenant which God made in his hand. Thus regard is had to the covenant
rather than to the individual. Under him as a type the sole intercession
of Christ is asserted. But what was peculiar to David as a type of Christ
is certainly inapplicable to others.
26. Argument from its being said that the prayers of
saints are heard. Answer, confirmed by Scripture, and illustrated by
examples.
But some seem to be
moved by the fact, that the prayers of saints are often said to have been
heard. Why? Because they prayed. "They cried unto thee" (says the
Psalmist), "and were delivered: they trusted in thee, and were not
confounded" (Ps. 22:5). Let us also pray after their example, that like
them we too may be heard. Those men, on the contrary, absurdly argue that
none will be heard but those who have been heard already. How much better
does James argue, "Elias was a man subject to like passions as we are, and
he prayed earnestly that it might not rain: and it rained not on the earth
by the space of three years and six months. And he prayed again and the
heaven gave rain, and the earth brought forth her fruit" (James 5:17, 18).
What? Does he infer that Elias possessed some peculiar privilege, and that
we must have recourse to him for the use of it? By no means. He shows the
perpetual efficacy of a pure and pious prayer, that we may be induced in
like manner to pray. For the
kindness and readiness of God to hear others is malignantly interpreted,
if their example does not inspire us with stronger confidence in his
promise, since his declaration is not that he will incline his ear to one
or two, or a few individuals, but to all who call upon his name. In
this ignorance they are the less excusable, because they seem as it were
avowedly to contemn the many admonitions of Scripture. David was
repeatedly delivered by the power of God. Was this to give that power to
him that we might be delivered on his application? Very different is his
affirmation: "The righteous shall compass me about; for thou shalt deal
bountifully with me" (Ps. 142:7). Again, "The righteous also shall see,
and fear, and shall laugh at him" (Ps. 52:6). "This poor man cried, and
the Lord heard him, and saved him out of all his troubles" (Ps. 34:6). In
The Psalms are many similar prayers, in which David calls upon God to give
him what he asks, for this reason, viz., that the righteous may not be put
to shame, but by his example encouraged to hope. Here let one passage
suffice, "For this shall every one that is godly pray unto thee in a time
when thou mayest be found" (Ps. 32:6, Calv. Com.). This passage I have
quoted the more readily, because those ravers who employ their hireling
tongues in defense of the Papacy, are not ashamed to adduce it in proof of
the intercession of the dead. As if David intended anything more than to
show the benefit which he shall obtain from the divine clemency and
condescension when he shall have been heard. In general, we must hold that
the experience of the grace of God, as well towards ourselves as towards
others, tends in no slight degree to confirm our faith in his promises. I
do not quote the many passages in which David sets forth the
loving-kindness of God to him as a ground of confidence, as they will
readily occur to every reader of The Psalms. Jacob had previously taught
the same thing by his own example, "I am not worthy of the least of all
thy mercies, and of all the truth which thou hast showed unto thy servant:
for with my staff I passed over this Jordan; and now I am become two
bands" (Gen. 32:10). He indeed alleges the promise, but not the promise
only; for he at the same time adds the effect, to animate him with greater
confidence in the future kindness of God. God is not like men who grow
weary of their liberality, or whose means of exercising it become
exhausted; but he is to be estimated by his own nature, as David properly
does when he says, "Thou hast redeemed me, O Lord God of truth" (Ps.
31:5). After ascribing the praise of his salvation to God, he adds that he
is true: for were he not ever like himself, his past favour would not be
an infallible ground for confidence and prayer. But when we know that as
often as he assists us, he gives us a specimen and proof of his goodness
and faithfulness, there is no reason to fear that our hope will be ashamed
or frustrated.
27. Conclusion, that
the saints cannot be invoked without impiety. 1. It robs God of his glory.
2. Destroys the intercession of Christ. 3. Is repugnant to the word of
God. 4. Is opposed to the due method of prayer. 5. Is without approved
example. 6. Springs from distrust. Last objection. Answer.
On the whole, since
Scripture places the principal part of worship in the invocation of God
(this being the office of piety which he requires of us in preference to
all sacrifices), it is manifest sacrilege to offer prayer to others. Hence
it is said in the psalm: "If we have forgotten the name of our God, or
stretched out our hands to a strange god, shall not God search this out?"
(Ps. 44:20, 21). Again, since it
is only in faith that God desires to be invoked, and he distinctly enjoins
us to frame our prayers according to the rule of his word: in fine, since
faith is founded on the word, and is the parent of right prayer, the
moment we decline from the word, our prayers are impure. But we
have already shown, that if we consult the whole volume of Scripture, we
shall find that God claims this honour to himself alone. In regard to the office of
intercession, we have also seen that it is peculiar to Christ, and that no
prayer is agreeable to God which he as Mediator does not sanctify.
And though believers mutually offer up prayers to God in behalf of their
brethren, we have shown that this derogates in no respect from the sole
intercession of Christ, because all trust to that intercession in
commending themselves as well as others to God. Moreover, we have shown
that this is ignorantly transferred to the dead, of whom we nowhere read
that they were commanded to pray for us. The Scripture often exhorts us to
offer up mutual prayers; but says not one syllable concerning the dead;
nay, James tacitly excludes the dead when he combines the two things, to
"confess our sins one to another, and to pray one for another" (James
5:16). Hence it is sufficient to
condemn this error, that the beginning of right prayer springs from faith,
and that faith comes by the hearing of the word of God, in which there is
no mention of fictitious intercession, superstition having rashly adopted
intercessors who have not been divinely appointed. While the
Scripture abounds in various forms of prayer, we find no example of this
intercession, without which Papists think there is no prayer. Moreover, it
is evident that this superstition is the result of distrust, because they
are either not contented with Christ as an intercessor, or have altogether
robbed him of this honour. This last is easily proved by their effrontery
[shameless audacity] in
maintaining, as the strongest of all their arguments for the intercession
of the saints, that we are unworthy of familiar access to God. This,
indeed, we acknowledge to be most true, but we thence infer that they
leave nothing to Christ, because they consider his intercession as
nothing, unless it is supplemented by that of George and Hypolyte, and
similar phantoms.
28. Kinds of prayer.
Vows. Supplications. Petitions. Thanksgiving. Connection of these, their
constant use and necessity. Particular explanation confirmed by reason,
Scripture, and example. Rule as to supplication and
thanksgiving.
But though prayer is properly confined
to vows and supplications, yet so strong is the affinity between petition
and thanksgiving, that both may be conveniently comprehended under one
name. For the forms which Paul enumerates (1 Tim. 2:1) fall under the
first member of this division. By prayer and supplication we pour out our
desires before God, asking as well those things which tend to promote his
glory and display his name, as the benefits which contribute to our
advantage. By thanksgiving we duly celebrate his kindnesses toward us,
ascribing to his liberality every blessing which enters into our
lot. David accordingly includes both in one sentence, "Call upon me
in the day of trouble: I will deliver thee, and thou shalt glorify me"
(Ps. 50:15). Scripture, not without reason, commands us to use both
continually. We have already described the greatness of our want, while
experience itself proclaims the straits which press us on every side to be
so numerous and so great, that all have sufficient ground to send forth
sighs and groans to God without intermission, and suppliantly implore him.
For even should they be exempt
from adversity, still the holiest ought to be stimulated first by their
sins, and, secondly, by the innumerable assaults of temptation, to long
for a remedy. The sacrifice of praise and thanksgiving can never be
interrupted without guilt, since God never ceases to load us with favour
upon favour, so as to force us to gratitude, however slow and sluggish we
may be. In short, so great and widely diffused are the riches of
his liberality towards us, so marvellous and wondrous the miracles which
we behold on every side, that we never can want a subject and materials
for praise and thanksgiving.
To make this somewhat clearer: since
all our hopes and resources are placed in God (this has already been fully
proved), so that neither our persons nor our interests can prosper without
his blessing, we must constantly submit ourselves and our all to him. Then
whatever we deliberate, speak, or do, should be deliberated, spoken, and
done under his hand and will; in fine, under the hope of his
assistance. God has pronounced a curse upon all who, confiding in
themselves or others, form plans and resolutions, who, without regarding
his will, or invoking his aid, either plan or attempt to execute (James
4:14; Isaiah 30:1; 31:1). And
since, as has already been observed, he receives the honour which is due
when he is acknowledged to be the author of all good, it follows that, in
deriving all good from his hand, we ought continually to express our
thankfulness, and that we have no right to use the benefits which proceed
from his liberality, if we do not assiduously proclaim his praise, and
give him thanks, these being the ends for which they are given.
When Paul declares that every creature of God "is sanctified by the word
of God and prayers" (1 Tim. 4:5), he intimates that without the word and
prayers none of them are holy and pure, word being used metonymically
[substitution of the name of an
attribute for that of the thing meant] for faith. Hence David, on
experiencing the loving-kindness of the Lord, elegantly declares, "He hath
put a new song in my mouth" (Ps. 40:3); intimating, that our silence is
malignant when we leave his blessings unpraised, seeing every blessing he
bestows is a new ground of thanksgiving. Thus Isaiah, proclaiming the
singular mercies of God, says, "Sing unto the Lord a new song" (Is.
42:10). In the same sense David says in another passage, "O Lord, open
thou my lips; and my mouth shall show forth thy praise" (Ps. 41:15). In
like manner, Hezekiah and Jonah declare that they will regard it as the
end of their deliverance "to celebrate the goodness of God with songs in
his temple" (Is. 38:20; Jonah 2:10). David lays down a general rule for
all believers in these words, "What shall I render unto the Lord for all
his benefits toward me? I will take the cup of salvation, and call upon
the name of the Lord" (Ps. 116:12, 13). This rule the Church follows in
another psalm, "Save us, O Lord our God, and gather us from among the
heathen, to give thanks unto thy holy name, and to triumph in thy praise"
(Ps. 106:47). Again, "He will regard the prayer of the destitute, and not
despise their prayer. This shall be written for the generation to come:
and the people which shall be created shall praise the Lord." "To declare
the name of the Lord in Zion, and his praise in Jerusalem" (Ps. 102:18,
21). Nay, whenever believers
beseech the Lord to do anything for his own name's sake, as they declare
themselves unworthy of obtaining it in their own name, so they oblige
themselves to give thanks, and promise to make the right use of his
lovingkindness by being the heralds of it. Thus Hosea, speaking of
the future redemption of the Church, says, "Take away all iniquity, and
receive us graciously; so will we render the calves of our lips" (Hos.
14:2). Not only do our tongues proclaim the kindness of God, but they
naturally inspire us with love to him. "I love the Lord, because he hath
heard my voice and my supplications" (Ps. 116:1). In another passage,
speaking of the help which he had experienced, he says, "I will love thee,
O Lord, my strength" (Ps. 18:1). No praise will ever please God that does
not flow from this feeling of love. Nay, we must attend to the declaration of Paul, that
all wishes are vicious and perverse which are not accompanied with
thanksgiving. His words are, "In everything by prayer and supplication
with thanksgiving let your requests be made known unto God" (Phil. 4:6).
Because many, under the influence of moroseness, weariness, impatience,
bitter grief and fear, use murmuring in their prayers, he enjoins us so to
regulate our feelings as cheerfully to bless God even before obtaining
what we ask. But if this connection ought always to subsist in full
vigour between things that are almost contrary, the more sacred is the tie
which binds us to celebrate the praises of God whenever he grants our
requests. And as we have already shown that our prayers, which otherwise
would be polluted, are sanctified by the intercession of Christ, so the
Apostle, by enjoining us "to offer the sacrifice of praise to God
continually" by Christ (Heb. 13:15), reminds us, that without the intervention of his priesthood our lips
are not pure enough to celebrate the name of God. Hence we infer
that a monstrous delusion prevails among Papists, the great majority of
whom wonder when Christ is called an intercessor. The reason why Paul
enjoins, "Pray without ceasing; in everything give thanks" (1 Thess. 5:17,
18), is, because he would have us with the utmost assiduity, at all times,
in every place, in all things, and under all circumstances, direct our
prayers to God, to expect all the things which we desire from him, and
when obtained ascribe them to him; thus furnishing perpetual grounds for
prayer and praise.
29. The accidents of prayer, viz., private and public,
constant, at stated seasons, &c. Exception in time of necessity.
Prayer without ceasing. Its nature. Garrulity of Papists and hypocrites
refuted. The scope and parts of prayer. Secret prayer. Prayer at all
places. Private and public prayer.
This assiduity in
prayer, though it specially refers to the peculiar private prayers of
individuals, extends also in some measure to the public prayers of the
Church. These, it may be said, cannot be continual, and ought not to be
made, except in the manner which, for the sake of order, has been
established by public consent. This I admit, and hence certain hours are
fixed beforehand, hours which, though indifferent in regard to God, are
necessary for the use of man, that the general convenience may be
consulted, and all things be done in the Church, as Paul enjoins,
"decently and in order" (1 Cor. 14:40). But there is nothing in this to
prevent each church from being now and then stirred up to a more frequent
use of prayer and being more zealously affected under the impulse of some
greater necessity. Of perseverance in prayer, which is much akin to
assiduity, we shall speak towards the close of the chapter (sec. 51, 52).
This assiduity, moreover, is very different from the battologia, vain
speaking, which our Saviour has prohibited (Matth. 6:7). For he does
not there forbid us to pray long or frequently, or with great fervour, but
warns us against supposing that we can extort anything from God by
importuning him with garrulous [given to talk, wordy, babbling] loquacity
[talkative], as if he were
to be persuaded after the manner of men. We know that hypocrites, because
they consider not that they have to do with God, offer up their prayers as
pompously as if it were part of a triumphal show. The Pharisee, who
thanked God that he was not as other men, no doubt proclaimed his praises
before men, as if he had wished to gain a reputation for sanctity by his
prayers. Hence that vain speaking, which for a
similar reason prevails so much in the Papacy in the present day, some
vainly spinning out the time by a reiteration of the same frivolous
prayers, and others employing a long series of verbiage for vulgar
display.{[14]} This childish garrulity being a mockery of God, it
is not strange that it is prohibited in the Church, in order that every
feeling there expressed may be sincere, proceeding from the inmost heart.
Akin to this abuse is another which our Saviour also condemns, namely,
when hypocrites for the sake of ostentation [pretentious display, showing off to attract
notice] court the presence of many witnesses, and would sooner pray
in the market-place than pray without applause. The true object of prayer being, as we have already
said (sec. 4, 5), to carry our thoughts directly to God, whether to
celebrate his praise or implore his aid, we can easily see that its
primary seat is in the mind and heart, or rather that prayer itself is
properly an effusion and manifestation of internal feeling before Him who
is the searcher of hearts. Hence (as has been said), when our
divine Master was pleased to lay down the best rule for prayer, his
injunction was, "Enter into thy closet, and when thou hast shut thy door,
pray to thy Father which is in secret, and thy Father which seeth in
secret shall reward thee openly" (Matth. 6:6). Dissuading us from the
example of hypocrites, who sought the applause of men by an ambitious
ostentation in prayer, he adds the better course -- enter thy chamber,
shut thy door, and there pray. By
these words (as I understand them) he taught us to seek a place of
retirement which might enable us to turn all our thoughts inwards and
enter deeply into our hearts, promising that God would hold converse with
the feelings of our mind, of which the body ought to be the temple. He
meant not to deny that it may be expedient to pray in other places also,
but he shows that prayer is somewhat of a secret nature, having its chief
seat in the mind, and requiring a tranquillity far removed from the
turmoil of ordinary cares. And hence it was not without cause that our
Lord himself, when he would engage more earnestly in prayer, withdrew into
a retired spot beyond the bustle of the world, thus reminding us by his
example that we are not to neglect those helps which enable the mind, in
itself too much disposed to wander, to become sincerely intent on prayer.
Meanwhile, as he abstained not from prayer when the occasion required it,
though he were in the midst of a crowd, so must we, whenever there is
need, lift up "pure hands" (1 Tim. 2:8) at all places. And hence we must
hold that he who declines to pray in the public meeting of the saints,
knows not what it is to pray apart, in retirement, or at home. On the
other hand, he who neglects to pray alone and in private, however
sedulously he frequents public meetings, there gives his prayers to the
wind, because he defers more to the opinion of man than to the secret
judgment of God. Still, lest the public prayers of the Church
should be held in contempt, the Lord anciently bestowed upon them the most
honourable appellation, especially when he called the temple the "house of prayer" (Isa. 56:7). For by this expression he both showed that the duty
of prayer is a principal part of his worship, and that to enable believers
to engage in it with one consent his temple is set up before them as a
kind of banner. A noble promise was also added, "Praise waiteth for
thee, O God, in Sion: and unto thee shall the vow be performed" (Ps.
65:1).{[15]} By these words the Psalmist reminds us that the
prayers of the Church are never in vain; because God always furnishes his
people with materials for a song of joy. But although the shadows of the
law have ceased, yet because God was pleased by this ordinance to foster
the unity of the faith among us also, there can be no doubt that the same
promise belongs to us -- a promise which Christ sanctioned with his own
lips, and which Paul declares to be perpetually in force.
30. Of public places or churches in which common
prayers are offered up. Right use of churches. Abuse.
As God in his word
enjoins common prayer, so public temples are the places destined for the
performance of them, and hence those who refuse to join with the people of
God in this observance have no ground for the pretext, that they enter
their chamber in order that they may obey the command of the Lord. For he who promises to grant whatsoever
two or three assembled in his name shall ask (Matth. 18:20), declares,
that he by no means despises the prayers which are publicly offered up,
provided there be no ostentation, or catching at human applause, and
provided there be a true and sincere affection in the secret recesses of
the heart.{[16]} If this is the legitimate use of
churches (and it certainly is), we must, on the other hand, beware of
imitating the practice which commenced some centuries ago, of imagining
that churches are the proper dwellings of God, where he is more ready to
listen to us, or of attaching to them some kind of secret sanctity, which
makes prayer there more holy. For seeing we are the true temples of God,
we must pray in ourselves if we would invoke God in his holy
temple. Let us leave such gross [luxuriant, bloated, glaring, total, dense,
transparent, repulsive] ideas to the Jews or the heathen, knowing
that we have a command to pray without distinction of place, "in spirit
and in truth" (John 4:23). It is true that by the order of God the temple
was anciently dedicated for the offering of prayers and sacrifices, but
this was at a time when the truth (which being now fully manifested, we
are not permitted to confine to any material temple) lay hid under the
figure of shadows. Even the temple was not represented to the Jews as
confining the presence of God within its walls, but was meant to train
them to contemplate the image of the true temple. Accordingly, a severe
rebuke is administered both by Isaiah and Stephen, to those who thought
that God could in any way dwell in temples made with hands (Isa. 66:2;
Acts 7:48).
31. Of utterance and singing. These of no avail if not
from the heart. The use of the voice refers more to public than private
prayer.
Hence it is perfectly clear that
neither words nor singing (if used in prayer) are of the least
consequence, or avail one iota with God, unless they proceed from deep
feeling in the heart. Nay, rather they provoke his anger against us, if
they come from the lips and throat only, since this is to abuse his sacred
name, and hold his majesty in derision. This we infer from the
words of Isaiah, which, though their meaning is of wider extent, go to
rebuke this vice also: "Forasmuch as this people draw near me with their
mouth, and with their lips do honour me, but have removed their heart far
from me, and their fear toward me is taught by the precept of men:
therefore, behold, I will proceed to do a marvellous work among this
people, even a marvellous work and a wonder: for the wisdom of their wise
men shall perish, and the understanding of their prudent men shall be hid"
(Isa. 29:13). Still we do not
condemn words or singing, but rather greatly commend them, provided the
feeling of the mind goes along with them. For in this way the thought of
God is kept alive on our minds, which, from their fickle and versatile
nature, soon relax, and are distracted by various objects, unless various
means are used to support them. Besides, since the glory of God ought in a
manner to be displayed in each part of our body, the special service to
which the tongue should be devoted is that of singing and speaking,
inasmuch as it has been expressly created to declare and proclaim the
praise of God. This employment of the tongue is chiefly in the
public services which are performed in the meeting of the saints. In this
way the God whom we serve in one spirit and one faith, we glorify together
as it were with one voice and one mouth; and that openly, so that each may
in turn receive the confession of his brother's faith, and be invited and
incited to imitate it.
32. Singing of the greatest antiquity, but not
universal. How to be performed.
It is certain that the use of singing
in churches (which I may mention in passing) is not only very ancient, but
was also used by the Apostles, as we may gather from the words of Paul, "I
will sing with the spirit, and I will sing with the understanding also" (1
Cor. 14:15). In like manner he says to the Colossians, "Teaching
and admonishing one another in psalms, and hymns, and spiritual songs,
singing with grace in your hearts to the Lord" (Col. 3:16). In the former passage, he enjoins us to
sing with the voice and the heart; in the latter, he commends spiritual
Songs, by which the pious mutually edify each other. That it was
not an universal practice, however, is attested by Augustine (Confess.
Lib. ix. cap. 7), who states that the church of Milan first began to use
singing in the time of Ambrose, when the orthodox faith being persecuted
by Justina, the mother of Valentinian, the vigils of the people were more
frequent than usual;{[17]} and that the practice
was afterwards followed by the other Western churches. He had said a
little before that the custom came from the East.{[18]} He also
intimates (Retract. Lib. ii). that it was received in Africa in his own
time. His words are, "Hilarius, a man of tribunitial rank, assailed with
the bitterest invectives he could use the custom which then began to exist
at Carthage, of singing hymns from the book of Psalms at the altar, either
before the oblation, or when it was distributed to the people; I answered
him, at the request of my brethren."{[19]} And certainly if singing is tempered to
a gravity befitting the presence of God and angels, it both gives dignity
and grace to sacred actions, and has a very powerful tendency to stir up
the mind to true zeal and ardour in prayer. We must, however, carefully
beware, lest our ears be more intent on the music than our minds on the
spiritual meaning of the words. Augustine confesses (Confess. Lib. x. cap.
33) that the fear of this danger sometimes made him wish for the
introduction of a practice observed by Athanasius, who ordered the reader
to use only a gentle inflection of the voice, more akin to recitation than
singing. But on again considering how many advantages were derived from
singing, he inclined to the other side.{[20]} If this moderation is used, there cannot be
a doubt that the practice is most sacred and salutary. On the other hand,
songs composed merely to tickle and delight the ear are unbecoming the
majesty of the Church, and cannot but be most displeasing to
God.
33. Public prayers
should be in the vulgar, not in a foreign tongue. Reason, 1. The nature of
the Church. 2. Authority of an apostle. Sincere affection always
necessary. The tongue not always necessary. Bending of the knee, and
uncovering of the head.
It is also plain that the public
prayers are not to be couched in Greek among the Latins, nor in Latin
among the French or English (as hitherto has been every where practised),
but in the vulgar tongue, so that all present may understand them, since
they ought to be used for the edification of the whole Church, which
cannot be in the least degree benefited by a sound not understood.
Those who are not moved by any reason of humanity or charity, ought at
least to be somewhat moved by the authority of Paul, whose words are by no
means ambiguous: "When thou shalt bless with the spirit, how shall he that
occupieth the room of the unlearned say, Amen, at thy giving of thanks,
seeing he understandeth not what thou sayest? For thou verily givest
thanks, but the other is not edified" (1 Cor. 14:16, 17). How then can one
sufficiently admire the unbridled license of the Papists, who, while the
Apostle publicly protests against it, hesitate not to bawl out the most
verbose prayers in a foreign tongue, prayers of which they themselves
sometimes do not understand one syllable, and which they have no wish that
others should understand?{[21]} Different is the course
which Paul prescribes, "What is it then? I will pray with the spirit, and
I will pray with the understanding also; I will sing with the spirit, and
I will sing with the understanding also:" meaning by the spirit the
special gift of tongues, which some who had received it abused when they
dissevered it from the mind, that is, the understanding. The principle we must always hold is,
that in all prayer, public and private, the tongue without the mind must
be displeasing to God. Moreover, the mind must be so incited, as in ardour
of thought far to surpass what the tongue is able to express. Lastly, the
tongue is not even necessary to private prayer, unless in so far as the
internal feeling is insufficient for incitement, or the vehemence of the
incitement carries the utterance of the tongue along with it. For although
the best prayers are sometimes without utterance, yet when the feeling of
the mind is overpowering, the tongue spontaneously breaks forth into
utterance, and our other members into gesture. Hence that dubious
muttering of Hannah (1 Sam. 1:13), something similar to which is
experienced by all the saints when concise and abrupt expressions escape
from them. The bodily gestures usually observed in prayer, such as
kneeling and uncovering of the head (Calv. in Acts 20:36), are exercises
by which we attempt to rise to higher veneration of God.
34. The form of prayer delivered by Christ displays
the boundless goodness of our heavenly Father. The great comfort thereby
afforded.
We must now attend
not only to a surer method, but also form of prayer, that, namely, which
our heavenly Father has delivered to us by his beloved Son, and in which
we may recognize his boundless goodness and condescension (Matth. 6:9;
Luke 11:2). Besides admonishing
and exhorting us to seek him in our every necessity (as children are wont
to betake themselves to the protection of their parents when oppressed
with any anxiety), seeing that we were not fully aware how great our
poverty was, or what was right or for our interest to ask, he has provided
for this ignorance; that wherein our capacity failed he has sufficiently
supplied. For he has given us a form in which is set before us as in a
picture everything which it is lawful to wish, everything which is
conducive to our interest, everything which it is necessary to demand.
From his goodness in this respect we derive the great comfort of knowing,
that as we ask almost in his words, we ask nothing that is absurd, or
foreign, or unseasonable; nothing, in short, that is not agreeable to
him. Plato, seeing the ignorance of men in presenting their desires
to God, desires which if granted would often be most injurious to them,
declares the best form of prayer to be that which an ancient poet has
furnished: "O king Jupiter, give what is best, whether we wish it or wish
it not; but avert from us what is evil even though we ask it" (Plato,
Alcibiad. ii). This heathen shows
his wisdom in discerning how dangerous it is to ask of God what our own
passion dictates; while, at the same time, he reminds us of our unhappy
condition in not being able to open our lips before God without dangers
unless his Spirit instruct us how to pray aright (Rom. 8:26). The higher
value, therefore, ought we to set on the privilege, when the only begotten
Son of God puts words into our lips, and thus relieves our minds of all
hesitation.
35. Lord's Prayer divided into six petitions.
Subdivision into two principal parts, the former referring to the glory of
God, the latter to our salvation.
This form or rule of prayer is composed
of six petitions. For I am prevented
from agreeing with those who divide it into seven by the adversative mode of diction used by
the Evangelist, who appears to have intended to unite the two members
together; as if he had said, Do not allow us to be overcome by temptation,
but rather bring assistance to our frailty, and deliver us that we may not
fall. Ancient writers{[22]} also agree with
us, that what is added by Matthew as a seventh head is to be considered as
explanatory of the sixth petition.{[23]} But
though in every part of the prayer the first place is assigned to the
glory of God, still this is more especially the object of the three first
petitions, in which we are to look to the glory of God alone, without any
reference to what is called our own advantage. The three remaining
petitions are devoted to our interest, and properly relate to things which
it is useful for us to ask. When we ask that the name of God may be
hallowed, as God wishes to prove whether we love and serve him freely, or
from the hope of reward, we are not to think at all of our own interest;
we must set his glory before our eyes, and keep them intent upon it alone.
In the other similar petitions, this is the only manner in which we ought
to be affected. It is true, that
in this way our own interest is greatly promoted, because, when the name
of God is hallowed in the way we ask, our own sanctification also is
thereby promoted. But in regard to this advantage, we must, as I have
said, shut our eyes, and be in a manner blind, so as not even to see it;
and hence were all hope of our private advantage cut off, we still should
never cease to wish and pray for this hallowing, and everything else which
pertains to the glory of God. We have examples in Moses and Paul,
who did not count it grievous to turn away their eyes and minds from
themselves, and with intense and fervent zeal long for death, if by their
loss the kingdom and glory of God might be promoted (Exod. 32:32; Rom.
9:3). On the other hand, when we
ask for daily bread, although we desire what is advantageous for
ourselves, we ought also especially to seek the glory of God, so much so
that we would not ask at all unless it were to turn to his glory. Let us
now proceed to an exposition of the Prayer.
OUR FATHER
WHICH ART IN HEAVEN.
36. The use of the term Father implies, 1. That we
pray to God in the name of Christ alone. 2. That we lay aside all
distrust. 3. That we expect everything that is for our good.
The first thing
suggested at the very outset is, as we have already said (sec. 17-19),
that all our prayers to God ought only to be presented in the name of
Christ, as there is no other name which can recommend them. In calling God our Father, we certainly
plead the name of Christ. For with what confidence could any man call God
his Father? Who would have the presumption to arrogate to himself the
honour of a son of God were we not gratuitously adopted as his sons in
Christ? He being the true Son, has been given to us as a brother,
so that that which he possesses as his own by nature becomes ours by
adoption, if we embrace this great mercy with firm faith. As John says,
"As many as received him, to them gave he power to become the sons of God,
even to them that believe in his name" (John 1:12). Hence he both calls himself our Father, and is
pleased to be so called by us, by this delightful name relieving us of all
distrust, since nowhere can a stronger affection be found than in a
father. Hence, too, he could not have given us a stronger testimony of his
boundless love than in calling us his sons. But his love towards us
is so much the greater and more excellent than that of earthly parents,
the farther he surpasses all men in goodness and mercy (Isaiah 63:16).
Earthly parents, laying aside all
paternal affection, might abandon their offspring; he will never abandon
us (Ps. 27:10), seeing he cannot deny himself. For we have his
promise, "If ye then, being evil, know how to give good gifts unto your
children, how much more shall your Father which is in heaven give good
things to them that ask him?" (Matth. 7:11). In like manner in the
prophet, "Can a woman forget her sucking child, that she should not have
compassion on the son of her womb? Yea, they may forget, yet will not I
forget thee" (Isaiah 49:15). But if we are his sons, then as a son cannot
betake himself to the protection of a stranger and a foreigner without at
the same time complaining of his father's cruelty or poverty, so we cannot
ask assistance from any other quarter than from him, unless we would
upbraid him with poverty, or want of means, or cruelty and excessive
austerity.
37. Objection, that our
sins exclude us from the presence of him whom we have made a Judge, not a
Father. Answer, from the nature of God, as described by an apostle, the
parable of the prodigal son, and from the expression, Our Father. Christ the earnest, the Holy Spirit
the witness, of our adoption.
Nor let us allege that we are justly
rendered timid by a consciousness of sin, by which our Father, though mild
and merciful, is daily offended. For if among men a son cannot have a
better advocate to plead his cause with his father, and cannot employ a
better intercessor to regain his lost favour, than if he come himself
suppliant and downcast, acknowledging his fault, to implore the mercy of
his father, whose paternal feelings cannot but be moved by such
entreaties, what will that "Father of all mercies, and God of all
comfort," do? (2 Cor. 1:3). Will he not rather listen to the tears and
groans of his children, when supplicating for themselves (especially
seeing he invites and exhorts us to do so), than to any advocacy of others
to whom the timid have recourse, not without some semblance of despair,
because they are distrustful of their father's mildness and
clemency? The exuberance of his paternal kindness he sets before us
in the parable (Luke 15:20; see Calv. Comm). when the father with open
arms receives the son who had gone away from him, wasted his substance in
riotous living, and in all ways grievously sinned against him. He waits
not till pardon is asked in words, but, anticipating the request,
recognizes him afar off, runs to meet him, consoles him, and restores him
to favour. By setting before us this admirable example of mildness in a
man, he designed to show in how much greater abundance we may expect it
from him who is not only a Father, but the best and most merciful of all
fathers, however ungrateful, rebellious, and wicked sons we may be,
provided only we throw ourselves upon his mercy. And the better to assure
us that he is such a Father if we are Christians, he has been pleased to
be called not only a Father, but our Father, as if we were pleading with
him after this manner, O Father, who art possessed of so much affection
for thy children, and art so ready to forgive, we thy children approach
thee and present our requests, fully persuaded that thou hast no other
feelings towards us than those of a father, though we are unworthy of such
a parent.{[24]} But as our narrow hearts
are incapable of comprehending such boundless favour, Christ is not only
the earnest and pledge of our adoption, but also gives us the Spirit as a
witness of this adoption, that through him we may freely cry aloud, Abba,
Father. Whenever, therefore, we are restrained by any feeling of
hesitation, let us remember to ask of him that he may correct our
timidity, and placing us under the magnanimous guidance of the Spirit,
enable us to pray boldly.
38. Why God is called
generally, Our Father.
The instruction given us, however, is
not that every individual in particular is to call him Father, but rather
that we are all in common to call him Our Father. By this we are reminded
how strong the feeling of brotherly love between us ought to be, since we
are all alike, by the same mercy and free kindness, the children of such a
Father. For if He from whom we all obtain whatever is good is our common
Father (Matth. 23:9), everything which has been distributed to us we
should be prepared to communicate to each other, as far as occasion
demands. But if we are thus desirous as we ought, to stretch out our hands
and give assistance to each other, there is nothing by which we can more
benefit our brethren than by committing them to the care and protection of
the best of parents, since if He is propitious and favourable nothing more
can be desired. And, indeed, we owe this also to our Father. For as
he who truly and from the heart loves the father of a family, extends the
same love and good-will to all his household, so the zeal and affection
which we feel for our heavenly Parent it becomes us to extend towards his
people, his family, and, in fine, his heritage, which he has honoured so
highly as to give them the appellation of the "fulness" of his only
begotten Son (Eph. 1:23). Let the
Christian, then, so regulate his prayers as to make them common, and
embrace all who are his brethren in Christ; not only those whom at present
he sees and knows to be such, but all men who are alive upon the earth.
What God has determined with regard to them is beyond our knowledge, but
to wish and hope the best concerning them is both pious and humane. Still
it becomes us to regard with special affection those who are of the
household of faith, and whom the Apostle has in express terms recommended
to our care in everything (Gal. 6:10). In short, all our prayers ought to
bear reference to that community which our Lord has established in his
kingdom and family.
39. We may pray specially for ourselves and certain
others, provided we have in our mind a general reference to
all.
This, however, does not
prevent us from praying specially for ourselves, and certain others,
provided our mind is not withdrawn from the view of this community, does
not deviate from it, but constantly refers to it. For prayers, though
couched in special terms, keeping that object still in view, cease not to
be common. All this may easily be understood by analogy. There is a
general command from God to relieve the necessities of all the poor, and
yet this command is obeyed by those who with that view give succour to all
whom they see or know to be in distress, although they pass by many whose
wants are not less urgent, either because they cannot know or are unable
to give supply to all. In this way there is nothing repugnant to the will
of God in those who, giving heed to this common society of the Church, yet
offer up particular prayers, in which, with a public mind, though in
special terms, they commend to God themselves or others, with whose
necessity he has been pleased to make them more familiarly
acquainted.
It is true that prayer
and the giving of our substance are not in all respects alike. We can only
bestow the kindness of our liberality on those of whose wants we are
aware, whereas in prayer we can assist the greatest strangers, how wide
soever the space which may separate them from us. This is done by that
general form of prayer which, including all the sons of God, includes them
also. To this we may refer the exhortation which Paul gave to the
believers of his age, to lift up "holy hands without wrath and doubting"
(1 Tim. 2:8). By reminding them that dissension is a bar to prayer, he
shows it to be his wish that they should with one accord present their
prayers in common.
40. In what sense God is said to be in heaven. A threefold use of this doctrine for
our consolation. Three cautions. Summary of the preface to the Lord's
Prayer.
The next words are, WHICH ART IN HEAVEN. From this we are not
to infer that he is enclosed and confined within the circumference of
heaven, as by a kind of boundaries. Hence Solomon confesses, "The heaven
of heavens cannot contain thee" (1 Kings 8:27); and he himself says by the
Prophet, "The heaven is my throne, and the earth is my footstool" (Isa.
56:1); thereby intimating, that his presence, not confined to any region,
is diffused over all space. But as our gross minds are unable to conceive
of his ineffable glory, it is designated to us by heaven, nothing which our eyes can behold being
so full of splendour and majesty. While, then, we are accustomed to regard
every object as confined to the place where our senses discern it, no
place can be assigned to God; and hence, if we would seek him, we must
rise higher than all corporeal or mental discernment. Again, this form of expression reminds us that he is
far beyond the reach of change or corruption, that he holds the whole
universe in his grasp, and rules it by his power. The effect of the
expressions therefore, is the same as if it had been said, that he is of
infinite majesty, incomprehensible essence, boundless power, and eternal
duration. When we thus speak of God, our thoughts must be raised to
their highest pitch; we must not ascribe to him anything of a terrestrial
or carnal nature, must not measure him by our little standards, or suppose
his will to be like ours. At the
same time, we must put our confidence in him, understanding that heaven
and earth are governed by his providence and power. In short, under the
name of Father is set before us that God, who hath appeared to us in his
own image, that we may invoke him with sure faith; the familiar name of
Father being given not only to inspire confidence, but also to curb our
minds, and prevent them from going astray after doubtful or fictitious
gods. We thus ascend from the only begotten Son to the supreme
Father of angels and of the Church. Then when his throne is fixed in
heaven, we are reminded that he governs the world, and, therefore, that it
is not in vain to approach him whose present care we actually experience.
"He that cometh to God," says the Apostle, "must believe that he is, and
that he is a rewarder of them that diligently seek him" (Heb. 11:6). Here Christ makes both claims for his
Father, first,
that we place our faith in him; and, secondly, that we feel assured that our
salvation is not neglected by him, inasmuch as he condescends to extend
his providence to us. By these elementary principles Paul prepares
us to pray aright; for before enjoining us to make our requests known unto
God, he premises in this way, "The Lord is at hand. Be careful for
nothing" (Phil. 4:5, 6). Whence it appears that doubt and perplexity hang
over the prayers of those in whose minds the belief is not firmly seated,
that "the eyes of the Lord are upon the righteous" (Ps.
34:15).
41. The necessity of the first petition a proof of our
unrighteousness. What meant by the name of God. How it is hallowed. Parts
of this hallowing. A deprecation of the sins by which the name of God is
profaned.
The first petition is, HALLOWED BE THY NAME. The necessity of
presenting it bespeaks our great disgrace. For what can be more unbecoming
than that our ingratitude and malice should impair, our audacity and
petulance should as much as in them lies destroy, the glory of God? But
though all the ungodly should burst with sacrilegious rage, the holiness
of God's name still shines forth. Justly does the Psalmist exclaim,
"According to thy name, O God, so is thy praise unto the ends of the
earth" (Ps. 48:10). For wherever
God hath made himself known, his perfections must be displayed, his power,
goodness, wisdom, justice, mercy, and truth, which fill us with
admiration, and incite us to show forth his praise. Therefore, as the name
of God is not duly hallowed on the earth, and we are otherwise unable to
assert it, it is at least our duty to make it the subject of our prayers.
The sum of the whole is, It must be our desire that God may receive the
honour which is his due: that men may never think or speak of him without
the greatest reverence. The opposite of this reverence is
profanity, which has always been too common in the world, and is very
prevalent in the present day. Hence the necessity of the petition, which,
if piety had any proper existence among us, would be superfluous. But if
the name of God is duly hallowed only when separated from all other names
it alone is glorified, we are in the petition enjoined to ask not only
that God would vindicate his sacred name from all contempt and insult, but
also that he would compel the whole human race to reverence it. Then since
God manifests himself to us partly by his word, and partly by his works,
he is not sanctified unless in regard to both of these we ascribe to him
what is due, and thus embrace whatever has proceeded from him, giving no
less praise to his justice than to his mercy. On the manifold diversity of
his works he has inscribed the marks of his glory, and these ought to call
forth from every tongue an ascription of praise. Thus Scripture will
obtain its due authority with us, and no event will hinder us from
celebrating the praises of God, in regard to every part of his government.
On the other hand, the petition implies a wish that all impiety which
pollutes this sacred name may perish and be extinguished, that everything
which obscures or impairs his glory, all detraction and insult, may cease;
that all blasphemy being suppressed, the divine majesty may be more and
more signally displayed.
42. Distinction between the first and second
petitions. The kingdom of God, what. How said to come. Special exposition
of this petition. It reminds us of three things. Advent of the kingdom of
God in the world.
The second petition is, THY KINGDOM COME. This contains nothing
new, and yet there is good reason for distinguishing it from the first.
For if we consider our lethargy in the greatest of all matters, we shall
see how necessary it is that what ought to be in itself perfectly known
should be inculcated [urge,
impress upon] at greater length. Therefore, after the injunction to
pray that God would reduce to order, and at length completely efface every
stain which is thrown on his sacred name, another petition, containing
almost the same wish, is added, viz., Thy kingdom come. Although a definition of this kingdom
has already been given, I now briefly repeat that God reigns when men, in
denial of themselves and contempt of the world and this earthly life,
devote themselves to righteousness and aspire to heaven (see Calvin, Harm.
Matth. 6). Thus this kingdom consists of two parts; the first is, when God by the agency of his Spirit
corrects all the depraved lusts of the flesh, which in bands war against
Him; and the second, when he brings all our
thoughts into obedience to his authority. This petition, therefore,
is duly presented only by those who begin with themselves; in other words,
who pray that they may be purified from all the corruptions which disturb
the tranquillity and impair the purity of God's kingdom. Then as the word
of God is like his royal sceptre, we are here enjoined to pray that he
would subdue all minds and hearts to voluntary obedience. This is done
when by the secret inspiration of his Spirit he displays the efficacy of
his word, and raises it to the place of honour which it deserves. We must
next descend to the wicked, who perversely and with desperate madness
resist his authority. God, therefore, sets up his kingdom, by humbling the
whole world, though in different ways, taming the wantonness of some, and
breaking the ungovernable pride of others. We should desire this to be
done every day, in order that God may gather churches to himself from all
quarters of the world, may extend and increase their numbers, enrich them
with his gifts, establish due order among them; on the other hand, beat
down all the enemies of pure doctrine and religion, dissipate their
counsels, defeat their attempts. Hence it appears that there is good ground for the
precept which enjoins daily progress, for human affairs are never so
prosperous as when the impurities of vice are purged away, and integrity
flourishes in full vigour. The completion, however, is deferred to
the final advent of Christ, when, as Paul declares, "God will be all in
all" (1 Cor. 15:28). This prayer,
therefore, ought to withdraw us from the
corruptions of the world which separate us from God, and prevent his
kingdom from flourishing within us; secondly,
it ought to inflame us with an ardent desire for the mortification of the
flesh; and, lastly, it ought to train us to
the endurance of the cross; since this is the way in which God would have
his kingdom to be advanced. It ought not to grieve us that the
outward man decays provided the inner man is renewed. For such is the
nature of the kingdom of God, that while we submit to his righteousness he
makes us partakers of his glory. This is the case when continually adding
to his light and truth, by which the lies and the darkness of Satan and
his kingdom are dissipated, extinguished, and destroyed, he protects his
people, guides them aright by the agency of his Spirit, and confirms them
in perseverance; while, on the other hand, he frustrates the impious
conspiracies of his enemies, dissipates their wiles and frauds, prevents
their malice and curbs their petulance, until at length he consume
Antichrist "with the spirit of his mouth," and destroy all impiety "with
the brightness of his coming" (2 Thess. 2:8, Calv.
Comm.).
43. Distinction between the second and third
petitions. The will here meant not the secret will or good pleasure of
God, but that manifested in the word. Conclusion of the three first
petitions.
The third petition is, THY WILL BE DONE ON EARTH AS IT IS IN
HEAVEN. Though this depends on his kingdom, and cannot be
disjoined from it, yet a separate place is not improperly given to it on
account of our ignorance, which does not at once or easily apprehend what
is meant by God reigning in the world. This, therefore, may not improperly
be taken as the explanation, that God will be King in the world when all
shall subject themselves to his will. We are not here treating of that secret will by which
he governs all things, and destines them to their end (see chap. xxiv. s.
17). For although devils and men rise in tumult against him, he is able by
his incomprehensible counsel not only to turn aside their violence, but
make it subservient to the execution of his decrees. What we here
speak of is another will of God, namely, that of which voluntary obedience
is the counterpart; and, therefore, heaven is expressly contrasted with
earth, because, as is said in The Psalms, the angels "do his commandments,
hearkening unto the voice of his word" (Ps. 103:20). We are, therefore,
enjoined to pray that as everything done in heaven is at the command of
God, and the angels are calmly disposed to do all that is right, so the
earth may be brought under his authority, all rebellion and depravity
having been extinguished. In presenting this request we renounce the
desires of the flesh, because he who does not entirely resign his
affections to God, does as much as in him lies to oppose the divine will,
since everything which proceeds from us is vicious. Again, by this prayer we are taught to deny
ourselves, that God may rule us according to his pleasure; and not only
so, but also having annihilated our own may create new thoughts and new
minds so that we shall have no desire save that of entire agreement with
his will; in short, wish nothing of ourselves, but have our hearts
governed by his Spirit, under whose inward teaching we may learn to love
those things which please and hate those things which displease him. Hence
also we must desire that he would nullify and suppress all affections
which are repugnant to his will.
Such are the three first heads of the
prayer, in presenting which we should have the glory of God only in view,
taking no account of ourselves, and paying no respect to our own
advantage, which, though it is thereby greatly promoted, is not here to be
the subject of request. And though all the events prayed for must
happen in their own time, without being either thought of, wished, or
asked by us, it is still our duty to wish and ask for them. And it is of
no slight importance to do so, that we may testify and profess that we are
the servants and children of God, desirous by every means in our power to
promote the honour due to him as our Lord and Father, and truly and
thoroughly devoted to his service. Hence if men, in praying that the name
of God may be hallowed, that his kingdom may come, and his will be done,
are not influenced by this zeal for the promotion of his glory, they are
not to be accounted among the servants and children of God; and as all
these things will take place against their will, so they will turn out to
their confusion and destruction.
44. A summary of the second part of the Lord's Prayer.
Three petitions. What contained in the first. Declares the exceeding
kindness of God, and our distrust. What meant by bread. Why the petition for bread precedes that
for the forgiveness of sins. Why it is called ours. Why to be sought this day, or daily.
The doctrine resulting from this petition, illustrated by an example. Two
classes of men sin in regard to this petition. In what sense it is called,
our bread. Why we ask God to give it to us.
Now comes the second
part of the prayer, in which we descend to our own interests, not, indeed,
that we are to lose sight of the glory of God (to which, as Paul declares,
we must have respect even in meat and drink, 1 Cor. 10:31), and ask only
what is expedient for ourselves; but the distinction, as we have already observed, is
this: God claiming the three first petitions as specially his own, carries
us entirely to himself, that in this way he may prove our piety.
Next he permits us to look to our own advantage, but still on the
condition, that when we ask anything for ourselves it must be in order
that all the benefits which he confers may show forth his glory, there
being nothing more incumbent on us than to live and die to
him.
By the first petition of the second
part, GIVE US THIS DAY OUR DAILY BREAD, we
pray in general that God would give us all things which the body requires
in this sublunary [of this
world, earthly] state, not
only food and clothing, but everything which he knows will assist us to
eat our bread in peace. In this way we briefly cast our care upon
him, and commit ourselves to his providence, that he may feed, foster, and
preserve us. For our heavenly Father disdains not to take our body under
his charge and protection, that he may exercise our faith in those minute
matters, while we look to him for everything, even to a morsel of bread
and a drop of water. For since, owing to some strange inequality, we feel
more concern for the body than for the soul, many who can trust the latter
to God still continue anxious about the former, still hesitate as to what
they are to eat, as to how they are to be clothed, and are in trepidation
whenever their hands are not filled with corn, and wine, and oil (Ps.
4:8): so much more value do we set on this shadowy, fleeting life, than on
a blessed immortality. But those
who, trusting to God, have once cast away that anxiety about the flesh,
immediately look to him for greater gifts, even salvation and eternal
life. It is no slight exercise of faith, therefore, to hope in God
for things which would otherwise give us so much concern; nor have we made
little progress when we get quit of this unbelief, which cleaves, as it
were, to our very bones.
The speculations
of some concerning supersubstantial bread seem to be very little accordant
with our Saviour's meaning; for our prayer would be defective were we not
to ascribe to God the nourishment even of this fading life. The reason
which they give is heathenish, viz., that it is inconsistent with the
character of sons of God, who ought to be spiritual, not only to occupy
their mind with earthly cares, but to suppose God also occupied with them.
As if his blessing and paternal favour were not eminently displayed in
giving us food, or as if there were nothing in the declaration that
godliness hath "the promise of the life that now is, and of that which is
to come" (1 Tim. 4:8). But
although the forgiveness of sins is of far more importance than the
nourishment of the body, yet Christ has set down the inferior in the prior
place, in order that he might gradually raise us to the other two
petitions, which properly belong to the heavenly life, -- in this
providing for our sluggishness. We are enjoined to ask our bread,
that we may be contented with the measure which our heavenly Father is
pleased to dispense, and not strive to make gain by illicit arts.
Meanwhile, we must hold that the title by which it is ours is donation,
because, as Moses says (Levit. 26:20, Deut. 8:17), neither our industry,
nor labour, nor hands, acquire anything for us, unless the blessing of God
be present; nay, not even would abundance of bread be of the least avail
were it not divinely converted into nourishment. And hence this liberality
of God is not less necessary to the rich than the poor, because, though
their cellars and barns were full, they would be parched and pine with
want did they not enjoy his favour along with their bread. The terms this
day, or, as it is in another Evangelist, daily, and also the epithet
daily, lay a restraint on our immoderate desire of fleeting good -- a
desire which we are extremely apt to indulge to excess, and from which
other evils ensue: for when our supply is in richer abundance we
ambitiously squander it in pleasure, luxury, ostentation, or other kinds
of extravagance. Wherefore, we are only enjoined to ask as much as our
necessity requires, and as it were for each day, confiding that our
heavenly Father, who gives us the supply of to-day, will not fail us on
the morrow. How great soever our
abundance may be, however well filled our cellars and granaries, we must
still always ask for daily bread, for we must feel assured that all
substance is nothing, unless in so far as the Lord, by pouring out his
blessing, make it fruitful during its whole progress; for even that which
is in our hand is not ours except in so far as he every hour portions it
out, and permits us to use it. As nothing is more difficult to
human pride than the admission of this truth, the Lord declares that he
gave a special proof for all ages, when he fed his people with manna in
the desert (Deut. 8:3), that he might remind us that "man shall not live
by bread alone, but by every word that proceedeth out of the mouth of God"
(Matth. 4:4). It is thus intimated, that by his power alone our life and
strength are sustained, though he ministers supply to us by bodily
instruments. In like manner, whenever it so pleases, he gives us a proof
of an opposite description, by breaking the strength, or, as he himself
calls it, the staff of bread (Levit. 26:26), and leaving us even while
eating to pine with hunger, and while drinking to be parched with thirst.
Those who, not contented with daily bread, indulge an unrestrained
insatiable cupidity [greed of
gain], or those who are full of their own abundance, and trust in
their own riches, only mock God by offering up this prayer. For the former
ask what they would be unwilling to obtain, nay, what they most of all
abominate, namely, daily bread only, and as much as in them lies disguise
their avarice [greed of
gain] from God, whereas true prayer should pour out the whole soul
and every inward feeling before him. The latter, again, ask what they do
not at all expect to obtain, namely, what they imagine that they in
themselves already possess. In its being called ours, God, as we have
already said, gives a striking display of his kindness, making that to be
ours to which we have no just claim. Nor must we reject the view to which
I have already adverted, viz., that this name is given to what is obtained
by just and honest labour, as contrasted with what is obtained by fraud
and rapine, nothing being our own which we obtain with injury to others.
When we ask God to give us, the
meaning is, that the thing asked is simply and freely the gift of God,
whatever be the quarter from which it comes to us, even when it seems to
have been specially prepared by our own art and industry, and procured by
our hands, since it is to his blessing alone that all our labours owe
their success.
45. A summary of the second part of the Lord's Prayer.
Three petitions. What contained in the first. Declares the exceeding
kindness of God, and our distrust. What meant by bread. Why the petition for bread precedes that
for the forgiveness of sins. Why it is called ours. Why to be sought this day, or daily.
The doctrine resulting from this petition, illustrated by an example. Two
classes of men sin in regard to this petition. In what sense it is called,
our bread. Why we ask God to give it to us.
The next petition is, FORGIVE US OUR DEBTS. In this and the
following petition our Saviour has briefly comprehended whatever is
conducive to the heavenly life, as these two members contain the spiritual
covenant which God made for the salvation of his Church, "I will put my
law in their inward parts, and write it on their hearts." "I will pardon
all their iniquities" (Jer. 31:33; 33:8). Here our Saviour begins with the
forgiveness of sins, and then adds the subsequent blessing, viz., that God
would protect us by the power, and support us by the aid of his Spirit, so
that we may stand invincible against all temptations. To sins he gives the name of debts, because we owe
the punishment due to them, a debt which we could not possibly pay were we
not discharged by this remission, the result of his free mercy, when he
freely expunges the debt, accepting nothing in return; but of his own
mercy receiving satisfaction in Christ, who gave himself a ransom for us
(Rom. 3:24). Hence, those who expect to satisfy God by merits of their own
or of others, or to compensate and purchase forgiveness by means of
satisfactions, have no share in this free pardon, and while they address
God in this petition, do nothing more than subscribe their own accusation,
and seal their condemnation by their own testimony. For they
confess that they are debtors, unless they are discharged by means of
forgiveness. This forgiveness, however, they do not receive, but rather
reject, when they obtrude their merits and satisfactions upon God, since
by so doing they do not implore his mercy, but appeal to his justice. Let
those, again, who dream of a perfection which makes it unnecessary to seek
pardon, find their disciples among those whose itching ears incline them
to imposture,{[25]} (see Calv. on Dan.
9:20); only let them understand that those whom they thus acquire have
been carried away from Christ, since he, by instructing all to confess
their guilt, receives none but sinners, not that he may soothe, and so
encourage them in their sins, but because he knows that believers are
never so divested of the sins of the flesh as not to remain subject to the
justice of God. It is, indeed, to be wished, it ought even to be our
strenuous endeavour, to perform all the parts of our duty, so as truly to
congratulate ourselves before God as being pure from every stain; but as
God is pleased to renew his image in us by degrees, so that to some extent
there is always a residue of corruption in our flesh, we ought by no means
to neglect the remedy. But if Christ, according to the authority given him
by his Father, enjoins us, during the whole course of our lives, to
implore pardon, who can tolerate those new teachers who, by the phantom of
perfect innocence, endeavour to dazzle the simple, and make them believe
that they can render themselves completely free from guilt? This, as John
declares, is nothing else than to make God a liar (1 John 1:10). In like
manner, those foolish men mutilate the covenant in which we have seen that
our salvation is contained by concealing one head of it, and so destroying
it entirely; being guilty not only of profanity in that they separate
things which ought to be indissolubly connected; but also of wickedness
and cruelty in overwhelming wretched souls with despair -- of treachery
also to themselves and their followers, in that they encourage themselves
in a carelessness diametrically opposed to the mercy of God. It is
excessively childish to object, that when they long for the advent of the
kingdom of God, they at the same time pray for the abolition of sin. In the former division of the prayer
absolute perfection is set before us; but in the latter our own weakness.
Thus the two fitly correspond to each other -- we strive for the goal, and
at the same time neglect not the remedies which our necessities
require.
In the next part of the petition we
pray to be forgiven, "as
we forgive our debtors;" that is, as we spare and pardon all by
whom we are in any way offended, either in deed by unjust, or in word by
contumelious treatment. Not that we can forgive the guilt of a fault or
offence; this belongs to God only; but we can forgive to this extent: we
can voluntarily divest our minds of wrath, hatred, and revenge, and efface
the remembrance of injuries by a voluntary oblivion. Wherefore, we are not
to ask the forgiveness of our sins from God, unless we forgive the
offenses of all who are or have been injurious to us. If we retain any
hatred in our minds, if we meditate revenge, and devise the means of
hurting; nay, if we do not return to a good understanding with our
enemies, perform every kind of friendly office, and endeavour to effect a
reconciliation with them, we by this petition beseech God not to grant us
forgiveness. For we ask him to do to us as we do to others. This is the
same as asking him not to do unless we do also. What, then, do such
persons obtain by this petition but a heavier judgment? Lastly, it is to
be observed that the condition of being forgiven as we forgive our
debtors, is not added because by forgiving others we deserve forgiveness,
as if the cause of forgiveness were expressed; but by the use of this
expression the Lord has been pleased partly to solace the weakness of our
faith, using it as a sign to assure us that our sins are as certainly
forgiven as we are certainly conscious of having forgiven others, when our
mind is completely purged from all envy, hatred, and malice; and partly
using as a badge by which he excludes from the number of his children all
who, prone to revenge and reluctant to forgive, obstinately keep up their
enmity, cherishing against others that indignation which they deprecate
from themselves; so that they should not venture to invoke him as a
Father. In the Gospel of Luke, we have this distinctly stated in the words
of Christ.
46. The sixth petition reduced to three heads. 1. The
various forms of temptation. The depraved conceptions of our minds. The
wiles of Satan, on the right hand and on the left. 2. What it is to be led
into temptation. We do not ask not to be tempted of God. What meant by
evil, or the evil one. Summary of this petition. How necessary it is.
Condemns the pride of the superstitious. Includes many excellent
properties. In what sense God may be said to lead us into
temptation.
The sixth petition corresponds (as we have observed)
to the promise{[26]} of writing
the law upon our hearts; but because we do not obey God without a
continual warfare, without sharp and arduous contests, we here pray that
he would furnish us with armour, and defend us by his protection, that we
may be able to obtain the victory. By this we are reminded that we not
only have need of the gift of the Spirit inwardly to soften our hearts,
and turn and direct them to the obedience of God, but also of his
assistance, to render us invincible by all the wiles and violent assaults
of Satan. The forms of temptation are many and various. The
depraved conceptions of our minds provoking us to transgress the law --
conceptions which our concupiscence suggests or the devil excites, are
temptations; and things which in their own nature are not evil, become
temptations by the wiles of the devil, when they are presented to our eyes
in such a way that the view of them makes us withdraw or decline from
God.{[27]} These temptations are
both on the right hand and on the left.{[28]} On the right, when
riches, power, and honours, which by their glare, and the semblance of
good which they present, generally dazzle the eyes of men, and so entice
by their blandishments, that, caught by their snares, and intoxicated by
their sweetness, they forget their God: on the left, when offended by the
hardship and bitterness of poverty, disgrace, contempt, afflictions, and
other things of that description, they despond, cast away their confidence
and hope, and are at length totally estranged from God. In regard to both kinds of temptation,
which either enkindled in us by concupiscence, or presented by the craft
of Satan's war against us, we pray God the Father not to allow us to be
overcome, but rather to raise and support us by his hand, that
strengthened by his mighty power we may stand firm against all the
assaults of our malignant enemy, whatever be the thoughts which he sends
into our minds; next we pray that whatever of either description is
allotted us, we may turn to good, that is, may neither be inflated with
prosperity, nor cast down by adversity. Here, however, we do not ask to be
altogether exempted from temptation, which is very necessary to excite,
stimulate, and urge us on, that we may not become too lethargic. It was
not without reason that David wished to be tried,{[29]} nor is it without cause that the Lord daily
tries his elect, chastising them by disgrace, poverty, tribulation, and
other kinds of cross.{[30]} But the temptations of God and Satan
are very different: Satan tempts, that he may destroy, condemn, confound,
throw headlong; God, that by proving his people he may make trial of their
sincerity, and by exercising their strength confirm it; may mortify, tame,
and cauterize their flesh, which, if not curbed in this manner, would
wanton and exult above measure. Besides, Satan attacks those who
are unarmed and unprepared, that he may destroy them unawares; whereas
whatever God sends, he "will with the temptation also make a way to
escape, that ye may be able to bear it."{[31]} Whether by the term evil
we understand the devil or sin, is not of the least consequence. Satan is
indeed the very enemy who lays snares for our life,{[32]} but it is by sin that he
is armed for our destruction.
Our petition, therefore, is, that we
may not be overcome or overwhelmed with temptation, but in the strength of
the Lord may stand firm against all the powers by which we are assailed;
in other words, may not fall under temptation: that being thus taken under
his charge and protection, we may remain invincible by sin, death, the
gates of hell, and the whole power of the devil; in other words, be
delivered from evil. Here it is carefully to be observed, that we
have no strength to contend with such a combatant as the devil, or to
sustain the violence of his assault. Were it otherwise, it would be
mockery of God to ask of him what we already possess in ourselves. Assuredly those who in self-confidence
prepare for such a fight, do not understand how bold and well-equipped the
enemy is with whom they have to do. Now we ask to be delivered from
his power, as from the mouth of some furious raging lion, who would
instantly tear us with his teeth and claws, and swallow us up, did not the
Lord rescue us from the midst of death; at the same time knowing that if
the Lord is present and will fight for us while we stand by, through him
"we shall do valiantly" (Ps. 60:12). Let others if they will confide in the powers and
resources of their free will which they think they possess; enough for us
that we stand and are strong in the power of God alone. But the
prayer comprehends more than at first sight it seems to do. For if the
Spirit of God is our strength in waging the contest with Satan, we cannot
gain the victory unless we are filled with him, and thereby freed from all
infirmity of the flesh. Therefore, when we pray to be delivered from sin
and Satan, we at the same time desire to be enriched with new supplies of
divine grace, until completely replenished with them, we triumph over
every evil. To some it seems rude and harsh to ask God not to lead us into
temptation, since, as James declares (James 1:13), it is contrary to his
nature to do so. This difficulty has already been partly solved by the
fact that our concupiscence is the cause, and therefore properly bears the
blame of all the temptations by which we are overcome. All that James
means is, that it is vain and unjust to ascribe to God vices which our own
consciousness compels us to impute to ourselves. But this is no reason why
God may not when he sees it meet bring us into bondage to Satan, give us
up to a reprobate mind and shameful lusts, and so by a just, indeed, but
often hidden judgment, lead us into temptation. Though the cause is often
concealed from men, it is well known to him. Hence we may see that the
expression is not improper, if we are persuaded that it is not without
cause he so often threatens to give sure signs of his vengeance, by
blinding the reprobate, and hardening their hearts.
47. The three last petitions show that the prayers of
Christians ought to be public. The conclusion of the Lord's Prayer. Why
the word Amen is added.
These three petitions,
in which we specially commend ourselves and all that we have to God,
clearly show what we formerly observed (sec. 38, 39), that the prayers of
Christians should be public, and have respect to the public edification of
the Church and the advancement of believers in spiritual communion. For no
one requests that anything should be given to him as an individual, but we
all ask in common for daily bread and the forgiveness of sins, not to be
led into temptation, but delivered from evil. Moreover, there is subjoined
the reason for our great boldness in asking and confidence of obtaining
(sec. 11, 36). Although this does not exist in the Latin copies, yet as it
accords so well with the whole, we cannot think of omitting
it.
The words are, THINE IS THE KINGDOM, AND THE POWER, AND THE GLORY,
FOR EVER. Here is the calm and firm assurance of our faith. For
were our prayers to be commended to God by our own worth, who would
venture even to whisper before him? Now, however wretched we may be, however unworthy,
however devoid of commendation, we shall never want a reason for prayer,
nor a ground of confidence, since the kingdom, power, and glory, can never
be wrested from our Father. The last word is AMEN, by which is expressed
the eagerness of our desire to obtain the things which we ask, while our
hope is confirmed, that all things have already been obtained and will
assuredly be granted to us, seeing they have been promised by God, who
cannot deceive. This accords with the form of expression to which
we have already adverted: "Grant, O Lord, for thy name's sake, not on
account of us or of our righteousness." By this the saints not only
express the end of their prayers, but confess that they are unworthy of
obtaining did not God find the cause in himself and were not their
confidence founded entirely on his nature.
48. The Lord's Prayer contains everything that we can
or ought to ask of God. Those who go beyond it sin in three
ways.
All things that we
ought, indeed all that we are able, to ask of God, are contained in this
formula, and as it were rule, of prayer delivered by Christ, our divine
Master, whom the Father has appointed to be our teacher, and to whom alone
he would have us to listen (Matth. 17:5). For he ever was the eternal
wisdom of the Father, and being made man, was manifested as the Wonderful,
the Counsellor (Isa. 11:2; 9:6). Accordingly, this prayer is complete in all its
parts, so complete, that whatever is extraneous and foreign to it,
whatever cannot be referred to it, is impious and unworthy of the
approbation of God. For he has here summarily prescribed what is worthy of
him, what is acceptable to him, and what is necessary for us; in short,
whatever he is pleased to grant. Those, therefore, who presume to go
further and ask something more from God, first
seek to add of their own to the wisdom of God (this it is insane blasphemy
to do); secondly, refusing to confine
themselves within the will of God, and despising it, they wander as their
cupidity directs; lastly, they will never
obtain anything, seeing they pray without faith. For there cannot
be a doubt that all such prayers are made without faith, because at
variance with the word of God, on which if faith do not always lean it
cannot possibly stand. Those who,
disregarding the Master's rule, indulge their own wishes, not only have
not the word of God, but as much as in them lies oppose it. Hence
Tertullian (De Fuga in Persequutione) has not less truly than elegantly
termed it Lawful Prayer, tacitly intimating
that all other prayers are lawless and illicit.
49. We may, after the example of the saints, frame our
prayers in different words, provided there is no difference in
meaning.
By this, however, we would not have it understood
that we are so restricted to this form of prayer as to make it unlawful to
change a word or syllable of it. For in Scripture we meet with many
prayers differing greatly from it in word, yet written by the same Spirit,
and capable of being used by us with the greatest advantage. Many prayers
also are continually suggested to believers by the same Spirit, though in
expression they bear no great resemblance to it. All we mean to say is,
that no man should wish, expect, or ask anything which is not summarily
comprehended in this prayer. Though the words may be very different, there
must be no difference in the sense. In this way, all prayers, both those
which are contained in the Scripture, and those which come forth from
pious breasts, must be referred to it, certainly none can ever equal it,
far less surpass it in perfection. It omits nothing which we can conceive
in praise of God, nothing which we can imagine advantageous to man, and
the whole is so exact that all hope of improving it may well be renounced.
In short, let us remember that we have here the doctrine of heavenly
wisdom. God has taught what he willed; he willed what was
necessary.
50. Some circumstances to be observed. Of appointing
special hours of prayer. What to be aimed at, what avoided. The will of
God, the rule of our prayers.
But although it has been said above
(sec. 7, 27, &c.), that we ought always to raise our minds upwards
towards God, and pray without ceasing, yet such is our weakness, which
requires to be supported, such our torpor [state of reduced activity], which requires to be stimulated, that it is
requisite for us to appoint special hours for this exercise, hours which
are not to pass away without prayer, and during which the whole affections
of our minds are to be completely occupied; namely, when we rise in the
morning, before we commence our daily work, when we sit down to food, when
by the blessing of God we have taken it, and when we retire to rest. This,
however, must not be a superstitious observance of hours, by which, as it
were, performing a task to God, we think we are discharged as to other
hours; it should rather be considered as a discipline by which our
weakness is exercised, and ever and anon stimulated. In particular, it must be our anxious care, whenever
we are ourselves pressed, or see others pressed by any strait, instantly
to have recourse to him not only with quickened pace, but with quickened
minds; and again, we must not in any
prosperity of ourselves or others omit to testify our recognition of his
hand by praise and thanksgiving. Lastly, we
must in all our prayers carefully avoid wishing to confine God to certain
circumstances, or prescribe to him the time, place, or mode of
action. In like manner, we are taught by this prayer not to fix any
law or impose any condition upon him, but leave it entirely to him to
adopt whatever course of procedure seems to him best, in respect of
method, time, and place. For before we offer up any petition for
ourselves, we ask that his will may be done, and by so doing place our
will in subordination to his, just as if we had laid a curb upon it, that,
instead of presuming to give law to God, it may regard him as the ruler
and disposer of all its wishes.
51. Perseverance in prayer especially recommended,
both by precept and example. Condemnatory of those who assign to God a
time and mode of hearing.
If, with minds thus framed to
obedience, we allow ourselves to be governed by the laws of Divine
Providence, we shall easily learn to persevere in prayer, and suspending
our own desires wait patiently for the Lord, certain, however little the
appearance of it may be, that he is always present with us, and will in
his own time show how very far he was from turning a deaf ear to prayers,
though to the eyes of men they may seem to be disregarded. This will be a
very present consolation, if at any time God does not grant an immediate
answer to our prayers, preventing us from fainting or giving way to
despondency, as those are wont to do who, in invoking God, are so borne
away by their own fervour, that unless he yield on their first importunity
and give present help, they immediately imagine that he is angry and
offended with them and abandoning all hope of success cease from prayer.
On the contrary, deferring our hope with well tempered equanimity
[evenness of mind or
temper], let us insist
with that perseverance which is so strongly recommended to us in
Scripture. We may often see in The Psalms how David and other
believers, after they are almost weary of praying, and seem to have been
beating the air by addressing a God who would not hear, yet cease not to
pray because due authority is not given to the word of God, unless the
faith placed in it is superior to all events. Again, let us not tempt God, and by wearying him with
our importunity provoke his anger against us. Many have a practice of
formally bargaining with God on certain conditions, and, as if he were the
servant of their lust, binding him to certain stipulations; with which if
he do not immediately comply, they are indignant and fretful, murmur,
complain, and make a noise. Thus offended, he often in his anger
grants to such persons what in mercy he kindly denies to others. Of this
we have a proof in the children of Israel, for whom it had been better not
to have been heard by the Lord, than to swallow his indignation with their
flesh (Num. 11:18, 33).
52. Of the dignity of faith, through which we always
obtain, in answer to prayer, whatever is most expedient for us. The
knowledge of this most necessary.
But if our sense is not able till after
long expectation to perceive what the result of prayer is, or experience
any benefit from it, still our faith will assure us of that which cannot
be perceived by sense, viz., that we have obtained what was fit for us,
the Lord having so often and so surely engaged to take an interest in all
our troubles from the moment they have been deposited in his bosom.
In this way we shall possess abundance in poverty, and comfort in
affliction. For though all things fail, God will never abandon us, and he
cannot frustrate the expectation and patience of his people. He alone will
suffice for all, since in himself he comprehends all good, and will at
last reveal it to us on the day of judgment, when his kingdom shall be
plainly manifested. We may add,
that although God complies with our request, he does not always give an
answer in the very terms of our prayers but while apparently holding us in
suspense, yet in an unknown way, shows that our prayers have not been in
vain. This is the meaning of the words of John, "If we know that he
hear us, whatsoever we ask, we know that we have the petitions that we
desired of him" (1 John 5:15). It might seem that there is here a great
superfluity of words, but the declaration is most useful, namely, that
God, even when he does not comply with our requests, yet listens and is
favourable to our prayers, so that our hope founded on his word is never
disappointed. But believers have always need of being supported by this
patience, as they could not stand long if they did not lean upon it. For
the trials by which the Lord proves and exercises us are severe, nay, he
often drives us to extremes, and when driven allows us long to stick fast
in the mire before he gives us any taste of his sweetness. As Hannah says,
"The Lord killeth, and maketh alive; he bringeth down to the grave, and
bringeth up" (1 Sam. 2:6). What could they here do but become dispirited
and rush on despair, were they not, when afflicted, desolate, and half
dead, comforted with the thought that they are regarded by God, and that
there will be an end to their present evils. But however secure their hopes may stand, they in the
meantime cease not to pray, since prayer unaccompanied by perseverance
leads to no result.
End Notes
[1]French, "Dont il sembleroit que ce
fust chose supeflue de le soliciter par prieres; veu que nous avons
accoustumé de soliciter ceux qui ne pensent à nostre affaire, et qui sont
endormis."--Whence it would seem that it was a superfluous matter to
solicit him by prayer; seeing we are accustomed to solicit those who think
not of our business and who are slumbering.
[2]French, "Pourtant ce qui est escrit
en la prophetie qu'on attribue à Baruch, combien que l'autheur soit
incertain, est tres sainctement dit;"--However, what is written in the
prophecy which is attributed to Baruch, though the author is uncertain, is
very holily said.
[3]French, "il reconoissent le
chastisement qu'ils ont merité;"--they acknowledge the punishment which
they have deserved.
[4]The French adds, "Ils voudront qu'on
leur oste le mal de tests et des reins, et seront contens qu'on ne touche
point a la fievre;"--They would wish to get quit of the pain in the head
and the loins, and would be contented to leave the fever
untouched.
[5]Latin, "prosternere preces." French,
"mettent bas leurs prieres;" -- lay low their prayers.
[6]The French adds, "duquel id n'eust
pas autrement esté asseuré;"--of which he would not otherwise have felt
assured.
[7]Latin, "Desine a me." French,
"Retire-toy;"--Withdraw from me.
[8]French, "Confusion que nous avons, ou
devons avoir en nousmesmes;"--confusion which we have, or ought to have,
in ourselves.
[9]Erasmus, though stumbling and walking
blindfold in clear light, ventures to write thus in a letter to Sadolet,
1530: "Primum, constat nullum esse locum in divinis voluminibus, qui
permittat invocare divos nisi fortasse detorquere huc placet, quod dives
in Evangelica parabola implorat opem Abrahae. Quanquam autem in re tanta
novare quicquam praeter auctoritatem Scripturae, merito periculosum videri
possit, tamen invocationem divorum nusquam improbo," &c.--First, it is
clear that there is no passage in the Sacred Volume which permits the
invocation of saints, unless we are pleased to wrest to this purpose what
is said in the parable as to the rich man imploring the help of Abraham.
But though in so weighty a matter it may justly seem dangerous to
introduce anything without the authority of Scripture, I by no means
condemn the invocation of saints, &c.
[10]Latin, "Pastores;"--French, "ceux
qui se disent prelats, curés, ou precheurs;"--those who call themselves
prelates, curates, or preachers.
[11]French, "Mais encore qu'ils taschent
de laver leur mains d'un si vilain sacrilege, d'autant qu'il ne se commet
point en leurs messes ni en leurs vespres; sous quelle couleur defendront
ils ces blasphemes qu'il lisent a pleine gorge, où ils prient St Eloy ou
St Medard, de regarder du ciel leurs serviteurs pour les aider? mesmes ou
ils supplient la vierge Marie de commander a son fils qu'il leur ottroye
leur requestes?"--But although they endeavour to wash their hands of the
vile sacrilege, inasmuch as it is not committed in their masses or
vespers, under what pretext will they defend those blasphemies which they
repeat with full throat, in which they pray St Eloy or St Medard to look
from heaven upon their servants and assist them; even supplicate the
Virgin Mary to command her Son to grant their requests?
[12]The French adds, "et quasi en une
fourmiliere de saincts;"--and as it were a swarm of saints.
[13]French, "C'est chose trop notoire de
quel bourbieu ou de quelle racaille ils tirent leur saincts." -- It is too
notorious out of what mire or rubbish they draw their saints.
[14]French, "Cette longueur de priere a
aujourd'hui sa vogue en la Papauté, et procede de cette mesme source;
c'est que les uns barbotant force Ave Maria, et reiterant cent fois un
chapelet, perdent une partie du temps; les autres, comme les chanoines et
caphars, en abayant le parchemin jour et nuict, et barbotant leur
breviaire vendent leur coquilles au peuple."--This long prayer is at
present in vogue among the Papists, and proceeds from the same cause: some
muttering a host of Ave Marias, and going over their beads a hundred
times, lose part of their time; others, as the canons and monks grumbling
over their parchment night and day, and muttering their breviary, sell
their cockleshells to the people.
[15]Calvin translates, "Te expectat
Deus, laus in Sion,"--God, the praise in Sion waiteth for thee.
[16]See Book I. chap. xi. sec. 7,13, on
the subject of images in churches. Also Book IV. chap. iv. sec. 8, and
chap. v. sec. 18, as to the ornaments of churches.
[17]This clause of the sentence is
omitted in the French.
[18]The French adds, "où on en avoit
tousjours usé;"--where it had always been used.
[19]The whole of this quotation is
omitted in the French.
[20]French, "Mais il adjouste d'autre
part, que quand il se souvenoit du fruict et de l'edification qu'il avoit
recue en oyant chanter à l'Eglise il enclinoit plus à l'autre partie,
c'est, approuver le chant;"--but he adds on the other hand that when he
called to mind the fruit and edification which he had received from
hearing singing in the church, he inclined more to the other side; that
is, to approve singing.
[21]French, "Qui est-ce donc qui se
pourra assez esmerveiller d'une audace tant effrenee qu'ont eu les
Papistes et ont encore, qui contre la defense de l'Apostre, chantent et
brayent de langue estrange et inconnue, en laquelle le plus souvent ils
n'entendent pas eux mesmes une syllabe, et ne veulent que les autres y
entendent?"--Who then can sufficiently admire the unbridled audacity which
the Papists have had, and still have, who, contrary to the prohibition of
the Apostle, chant and bray in a foreign and unknown tongue, in which, for
the most part, they do not understand one syllable, and which they have no
wish that others understand?
[22]Augustine in Enchiridion ad Laurent.
xxx. 116. Pseudo-Chrysost. in Homilies on Matthew, hom. xiv. See end of
sec. 53.
[23]"Dont
il est facile de juger que ce qui est adjousté en S. Matthieu, et
qu'aucuns ont pris pour une septieme requeste, n'est qu'un explication de
la sixieme, et se doit a icelle rapporter;" -- Whence it is easy to
perceive that what is added in St Matthew, and which some have taken for a
seventh petition, is only an explanation of the sixth, and ought to be
referred to it.
[24]French, "Quelque mauvaistié qu'ayons euë, ou quelque
imperfection ou poureté qui soit en nous;" -- whatever wickedness we may
have done, or whatever imperfection or poverty there may be in
us.
[25]French, "Telles disciples qu'ils voudront;"--such disciples as
they will.
[26]The French adds, "que Dieu nous a
donnee et faite;"-which God has given and performed to us.
[27]James
1:2, 14; Matth. 4:1, 3; 1 Thess. 3:5.
[28]2
Cor. 6:7, 8.
[29]Ps.
26:2.
[30]Gen. 22:1; Deut. 8:2; 13:3. For the
sense in which God is said to lead us into temptation, see the end of this
section.
[31]1 Cor. 10:13; 2 Pet. 2:9.
[32]1 Pet. 5:8. This work of
John Calvin  is in the public domain.
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