Scanned and edited by James Keiffer and Harry
Plantinga
This electronic text is in the public
domain.
The principal divisions of this chapter are,
--
I. Connection of the subject of prayer with the previous
chapters. The nature of prayer, and its necessity as a Christian exercise, sec.
1, 2.
II. To whom prayer is to be offered. Refutation of an
objection which is too apt to present itself to the mind, sec.
3.
III. Rules to be observed in prayer, sec.
4-16.
IV. Through whom prayer is to be made, sec.
17-19.
V. Refutation of an error as to the doctrine of our
Mediator and Intercessor, with answers to the leading arguments urged in support
of the intercession of saints, sec. 20-27.
VI. The nature of prayer, and some of its accidents,
sec. 28-33.
VII. A perfect form of invocation, or an exposition of
the Lord's Prayer, sec. 34-50.
VIII. Some rules to be observed with regard to prayer,
as time, perseverance, the feeling of the mind, and the assurance of faith, sec.
50-52.
==============================================================
Sections.
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. 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. 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. 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 xviii. 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. cxlv. 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. cxxi. 4); and yet whenever
he sees us dumb and torpid, he withdraws as if he had forgotten
us.
4. 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. 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 xxv. 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. lxii. 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. 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, 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 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. 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 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 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. 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 afficted? 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. 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. xi. 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 xxix. 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, 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. 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 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 cxliii. 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. lxiv. 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. 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 xxv. 7). Again, "Look upon my
affliction and my pain, and forgive my sins" (Psalm xxv. 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 li. 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 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. 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. xxxviii. 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. xxxiv. 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. 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 xi. 24). The same thing he declares in another passage, "All things,
whatsoever ye shall ask in prayer, believing, ye shall receive" (Matth. xxi.
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 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. xxxiii. 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. lvi. 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. xli. 4). I confess, indeed, that these stings would
prove mortal darts, did not God give succour; but our heavenly Father has, in
ineffable kindness, added a remedy, by which, calming all perturbation, 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. And first, indeed in enjoining us to pray, he by the
very injunction convicts us of impious contumacy 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. l. 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 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 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 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. xiii. 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. lxv. 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. l. 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. cxlv. 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. 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. ii.13). "The name of the Lord," says Solomon, "is a strong tower;
the righteous runneth into it, and is safe." (Pr. xviii.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. lxv. 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. xci.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. cxlv. 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 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 cxix. 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. xxxii. 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. xlii. 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 or presumptuous security; but climbing
up by the ladder of the promises, still remain humble and abased
suppliants.
15. 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., 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, 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. 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 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. 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. 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. 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 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. 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, 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. 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 obtruded, 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. 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; xi. 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. 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. 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. 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. 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. 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 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. 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 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. li. 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. xiii. 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. 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 BATTOLOGIAN
(Greek -- English "yammering"), 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 loquacity, 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
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. 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 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. 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. 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. 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. 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. 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 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. 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. 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. 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. 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 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. 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 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. 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. 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 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 proeeedeth 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, 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 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. The next petition is, FORGIVE ITS 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 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. 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. 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. 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. 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, 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. 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, 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. 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.
[1]French, "Dont il sembleroit que ce fust chose supeflue de le soliciter par prieres; veu que nous avons accoustum de soliciter ceux qui ne pensent 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 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 merit;"--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 est asseur;"--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, curs, 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, o 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 Papaut, 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, "o on en avoit tousjours us;"--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 l'Eglise il enclinoit plus 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 adjoust 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 mauvaisti qu'ayons eu, ou quelque imperfection ou pouret 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 i. 2, 14; Matth. iv. 1, 3; 1 Thess. iii. 5.
[28]2 Cor. vi. 7, 8.
[29]Ps. xxvi. 2.
[30]Gen. xxii. 1; Deut. viii. 2; xiii. 3. For the sense in which God is said to lead us into temptation, see the end of this section.
[31]1 Cor. x. 13; 2 Pet. ii. 9.
[32]1 Pet. v. 8.