1545 - (Part 3) - Prayer

OF PRAYER As the second part of Divine Worship, which consists in service and obedience,has been sufficiently discussed, let us now proceed to the, third part.

We said it was revocation, by which we flee to God in any necessity. Do you think that he alone is to be invoked?

Certainly; for he requires this as the proper worship of his Divinity.

If it is so, how can we beseech men to assist us?

There is a great, difference between the two things. For when we invoke God, we testify that we expect no good from any other quarter, and that we place our whole defense in no other, and yet we ask the assistance of men, as far as he permits, and has bestowed on them the power of giving it.

You say, then, that in having recourse to the faith and help of men, there, is nothing that interferes with our invocation of God, seeing that our reliance is not fixed on them, and we beseech them on no other ground, than just because God, by furnishing them with the means of well-doing, has in a manner destined them to be the ministers of his beneficence, and is pleased by their hands to assist us, and draw out, on our account, the resources which he has deposited with them?

Such is my view. And, accordingly, whatever benefits we receive from them, we should regard as coming from God, as in truth it is he alone who bestows all these things upon us by their instrumentality. But are we not to feel grateful to men whenever they have conferred any kindness upon us. This the mere equity of nature and law of humanity dictates?

Certainly we are; and were it only for the reason that God honors them by sending to us, through their hands, as rivulets, the blessings which flow from the inexhaustible fountain of his liberality. In this way he lays us under obligation to them, and wishes us to acknowledge it. He, therefore, who does not show himself grateful to them by so doing, betrays his ingratitude to God. Are we hence at liberty to infer, that it is wrong to invoke angels and holy servants of the Lord who have departed this life?

We are not at liberty; for God does not assign to saints the office of assisting us. And in regard to angels, though he uses their labor for our salvation, he does not wish us to ask them for it.

You say, then, that whatever does not aptly and fitly square with the order instituted by God, is repugnant to his will?

I do. For it is a sure sign of unbelief not to be contented with the things which God gives to us. Then if we throw ourselves on the protection of angels or saints, when God calls us to himself alone, and transfer to them the confidence which ought wholly to be fixed upon God, we fall into idolatry, seeing we share with them that which God claimed entirely for himself;

Let us now consider the manner of prayer. Is it sufficient to pray with the tongue, or does prayer require also the mind and heart? The tongue, indeed, is not always necessary, but true prayer can never be without understanding and affection. By what argument will you prove this to me?

Since God is a Spirit, he requires men to give him the heart in all cases, and more especially in prayer, by which they hold communion with him. Wherefore he promises to be near to those only who call upon him in truth: on the other hand, he abominates and curses all who pray to him deceitfully, and not sincerely. (Psalms 145:18; Isaiah 29:13.) All prayers, then, conceived only by the tongue, will be vain and worthless? Not only so, but will be most displeasing to God.

What kind of feeling does God require in prayer

First, that we feel our want and misery, and that this feeling beget sorrow and anxiety in our minds. Secondly, that we be inflamed with an earnest and vehement desire to obtain grace from God. These things will also kindle in us an ardent longing to pray. Does this feeling flow from the temper natural to man, or does it proceed from the grace of God?

Here God must come to our aid. For we are altogether stupid in regard to both. (Romans 8:2, Romans 8:5.) It is the Spirit of God who excites in us groanings which cannot be uttered, and frames our minds to the desires which are requisite in prayer, as Paul says. (Galatians 4:6.) Is it the meaning of this doctrine, that we are to sit still, and, in a kind of vacillating state, wait for the motions of the Spirit, and not that each one is to urge himself to pray? By no means. The meaning rather is, that when believers feel themselves cold or sluggish, and somewhat indisposed to pray, they should forthwith flee to God, and beseech him to inflame them by the fiery darts of his Spirit, that they may be rendered fit to pray.

You do not, however, mean that there is to be no use of the tongue in prayer Not at all. For it often helps to sustain the mind, and keep it from being so easily drawn off from God. Besides, as it, more than other members, was created to display the glory of God, it is right that it be employed to this purpose, to the whole extent of its capacity. Moreover, vehemence of desire occasionally impels a man to break forth into utterance with the tongue without intending it.

If so, what profit have those who pray in a foreign tongue not understood by them?

It is nothing else than to sport with God. Christians, therefore, should have nothing to do with this hypocrisy. (1 Corinthians 14:15.) But when we pray do we do it fortuitously, uncertain of success, or ought we to feel assured that the Lord will hear us? The foundation of our prayer should always be, that the Lord will hear us, and that we shall obtain whatever we ask, in so far as is for our good. For this reason Paul tells us, that true prayer flows from faith. (Romans 10:14.) For no man will ever duly call upon him, without previously resting with firm reliance on his goodness.

What then will become of those who pray in doubt, and without fixing in their minds what profit they are to gain by praying, nay, are uncertain whether or not their prayers will be heard by God? Their prayers are vain and void, not being supported by any promise. For we are ordered to ask with sure faith, and the promise is added, that whatever we shall ask, believing, we shall receive. (Matthew 21:22; Mark 11:24; James 1:6.)

It remains to be seen wherein we have such great confidence, that while unworthy, on so many accounts, of appearing in the presence of God, we however dare to sist ourselves before him.

First, we have promises by which we must simply abide, without making any reference to our own worthiness. Secondly, if we are sons, God animates and instigates us by his Spirit, so that we doubt not to betake ourselves to him in a familiar manner, as to a father. As we are like worms, and are oppressed by the consciousness of our sins, God, in order that we may not tremble at his glorious majesty, sets forth Christ as a Mediator, through whom we obtain access, and have no doubt at all of obtaining favor. (Psalms 4:15; Psalms 91:15; Psalms 145:18; Isaiah 30:19; Isaiah 65:1; Jeremiah 29:12; Joel 2:32; Romans 8:25; Romans 10:13.) Do you understand that we are to pray to God only in the name of Christ?

I so understand. For :it is both so enjoined in distinct terms, and the promise is added, that he will by his intercession obtain what we ask. (1 Timothy 2:5; 1 John 2:1.)

He is not then to be accused of rashness or presumption, who, trusting to this Advocate, makes a familiar approach to God, and holds forth to God and to himself Christ as the only one through whom he is to be heard? (Hebrews 4:14.) By no means: For he who thus prays conceives his prayers as it were at the lips of Christ, seeing he knows, that by the intercession of Christ, his prayer is assisted and recommended. (Romans 8:15.)

Let us now consider what the prayers of believers ought to contain. Is it lawful to ask of God whatever comes into our mind, or is a certain rule to be observed?

It were a very preposterous method of prayer to indulge our own desires and the judgment of the flesh. We are too ignorant to be able to judge what is expedient for us, and we labor under an intemperance of desire, to which it is necessary that a bridle be applied.

What then requires to be done? The only thing remaining is for God himself to prescribe a proper form of prayer, that we may follow him while he leads us by the hand, and as it were sets words before us.

What rule has he prescribed? The doctrine on this subject is amply and copiously delivered in the Scriptures. But to give us a surer aim, he framed, and, as it were, dictated a form in which he has briefly comprehended and digested under a few heads whatever it is lawful, and in our interest to ask.

Repeat it. Our Lord Jesus Christ being asked by his disciples in what way they ought to pray, answered, when ye would pray, say ye, (Matthew 6:9; Luke 11:2,) "Our Father, which art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation; but deliver us from evil: For thine is the kingdom, and the power, and the glory forever. Amen." That we may the better understand what it contains, let us divide it into heads.

It contains six parts, of which the three first respect the glory of God alone as their proper end, without any reference to us: the other three relate to us and our interest. Are we then to ask God for any thing from which no benefit redounds to us?

He indeed of his infinite goodness so arranges all things that nothing tends to his glory without being also salutary to us. Therefore when his name is sanctified, he causes it to turn to our sanctification also; nor does his kingdom come without our being in a manner sharers in it. But in asking all these things, we ought to look only to his glory without thinking of advantage to ourselves.

According to this view, three of these requests have a connection with our own good, and yet their only aim ought to be, that the name of God may be glorified.

It is so; and thus the; glory of God ought also to be considered in the other three, though they are properly intended to express desire for things which belong to our good and salvation.

Let us now proceed to an explanation of the words; and, first, Why is the name of Father, rather than any other, here given to God? As security of conscience is one of the most essential requisites for praying aright, God assumes this name, which suggests only the idea of pure kindness, that having thus banished all anxiety from our minds, he may invite us to make a familiar approach to him. Shall we then dare to go to him directly without hesitation as children to parents?

Wholly so: nay, with much surer confidence of obtaining what we ask. For as our Master reminds us, (Matthew 7:11,) If we being evil cannot however refuse good things to our children, nor bear to send [hem empty away, nor give them poison for bread, how much greater kindness is to be expected from our heavenly Father, who is not only supremely good, but goodness itself? May we not from this name also draw the inference which we mentioned at the outset, viz., that to be approved, all our prayers should be founded on the intercession of Christ? (John 15:7;Romans 8:15.) And indeed a most valid inference. For God regards us as sons, only in so far as we are members of Christ.74 Why do you call God :’ our Father" in common, rather than"my Father" in particular?

Each believer may indeed call him his own Father, but the Lord used the common epithet that he might accustom us to exercise charity in our prayers, and that we might not neglect others, by each caring only for himself.

What is meant by the additional clause, that God is in heaven?

It is just the same as if I were to call him exalted, mighty, incomprehensible. To what end this, and for what reason? In this way we are taught when we pray to him to raise our minds aloft, and not have any carnal or earthly thoughts of him, nor measure him by our own little standard, lest thinking too meanly of him, we should wish to bring him into subjection to our will, instead of learning to look up with fear and reverence to his glorious Majesty. It tends to excite and confirm our confidence in him, when he is proclaimed to be the Lord and Governor of heaven, ruling all things at his pleasure.

Repeat to me the substance of the first petition. By the name of God, Scripture denotes the knowledge and fame with which he is celebrated among men. We pray then that his glory’ may be promoted everywhere, and in all. But can any thing be added to his glory, or taken from it? In itself it neither increases nor is diminished. But we pray as is meet, that it may be illustrious among men - that in whatever God does, all his works may appear, as they are, glorious, that he himself may by all means be glorified.

What understand you by the kingdom of God in the second petition?

It consists chiefly of two branches - that he would govern the elect by his Spirit - that he would prostrate and destroy the reprobate who refuse to give themselves up to his service, thus making it manifest that nothing is able to resist his might. In what sense do you pray that this kingdom may come? That the Lord would daily increase the numbers of the faithful - that he would ever and anon load them with new gifts of his Spirit, until he fill them completely: moreover, that he would render his truth more clear and conspicuous by dispelling the darkness of Satan, that he would abolish all iniquity, by advancing his own righteousness. Are not all these things done every day?

They are done so far:. that the kingdom of God may be said to be commenced. We pray, therefore, that it may constantly increase and be carried forward, until it attain its greatest height, which we only hope to take place on the last day on which God alone, after reducing all creatures to order, will be exalted and pre-eminent, and so be all in all. (1 Corinthians 15:28.) What mean you by asking that the will of God may be done? That all creatures may be subdued into obedience to him, and so depend on his nod, that nothing may be done except at his pleasure. Do you think then that any thing can be done against his will?

We not only pray that what he has decreed with himself may come to pass, but also that all contumacy being tamed and subjugated, he would subject all wills to his own, and frame them in obedience to it. Do we not by thus praying surrender our own wills?

Entirely: nor do we only pray that he would make void whatever desires of ours are at variance with his own will, but also that he would[form in us new minds and new hearts, so that we may wish nothing of ourselves, but rather that his Spirit may preside over our wishes, and bring them into perfect unison with God.

Why do you pray that this may be done on earth as it is in heaven? As the holy angels, who are his celestial creatures, have it as their only object to obey him in all things, to be always obedient to his word, and prepared voluntarily to do him service, we pray for such promptobedience in men, that each may give himself up entirely to him in voluntary subjection.

Let us now come to the second part. What mean you by the "daily" bread you ask for? In general every thing that tends to the preservation of the present life, not only food or clothing, but also all other helps by which the wants of outward life are sustained; that we may eat our bread in quiet, so far as the Lord knows it to be expedient. But why do you ask God to give what he orders us to provide by our own labor?

Though we are to labor, and even sweat in providing food, we are not nourished either by our own labor, or our own industry, or our own diligence, but by the blessing of God by which the labor of our hands, that would otherwise be in vain, prospers. Moreover we should understand, that even when abundance of food is supplied to our hand, and we eat it, we are not nourished by its substance, but by the virtue of God alone. It has not any inherent efficacy in its own nature, but God supplies it from heaven as the instrument of his own beneficence. (Deuteronomy 8:3; Matthew 4:4.) But by what right do you call it your bread when you ask God to give it?

Because by the kindness of God it becomes ours, though it; is by no means due to us. We are also reminded by this term to refrain from counting the bread of others, and to be contented with that which has come to us in a legitimate manner as from the hand of God.

Why do you add both"daily"and"this day?" By these two terms we are taught moderation and temperance, that our wishes may not exceed the measure of necessity. As this prayer ought to be common to all, how can the rich, who have abundance at home, and have provision laid up for a long period, ask it to be given them for a day? The rich, equally with the poor, should remember that none of the things which they have will do them good, unless God grant them the use of them, and by his grace make the use fruitful and .efficacious. Wherefore while possessing all things, we have nothing except in so far as we every hour receive from the hand of God what is necessary and sufficient for us.

What does the fifth petition contain? That the Lord would pardon our sins. Can no mortal be found so righteous as not to require this pardon? Not one. When Christ gave this form of prayer, he designed it for the whole Church. Wherefore he who would exempt himself from this necessity, must leave the society of the faithful. And we have the testimony of Scripture, namely, that he who would contend before God to clear himself in one thing, will be found guilty in a thousand. (Job 9:3.) The only refuge left for all is in his mercy.

How do you think that sins are forgiven us? As the words of Christ express, namely, that they are debts which make us liable, to eternal death, until God of his mere liberality deliver us.

You say then that it :is by the free mercy of God that we obtain the pardon of sins?

Entirely so. For were the punishment of only one sin, and that the least, to be ransomed, we could not satisfy it. All then must be freely overlooked and forgiven.

What advantage accrues to us from this forgiveness?

We are accepted, just as if we were righteous and innocent, and at the same time our consciences are confirmed in a :full reliance on his paternal favor, assuring us of salvation. Does the appended condition, viz., that he would forgive us as we forgive our debtors, mean that we merit pardon from God by pardoning men who have in any way offended us? By no means. For in this way forgiveness would not be free nor founded alone on the satisfaction which Christ made for us on the cross. But as by forgetting the injuries done to ourselves, we, while imitating his goodness and clemency, demonstrate that we are in fact his children, God wishes us to confirm it by this pledge; and at the same time shows us, on the other hand, that if we do not show ourselves easy and ready to pardon, nothing else is to be expected of him than the highest inexorable rigor of severity. Do you say then that all who cannot from the heart forgive offenses are discarded by God and expunged from his list of children, so that they cannot hope for any place of pardon in heaven? So I think, in accordance with the words, "With what measure ye mete it shall be measured to you again."

What comes next?

"Lead us not into temptation, but deliver us from evil." Do you include all this in one petition?

It is only one petition; for the latter clause is an explanation of the former.

What does it contain in substance? That the Lord would not permit us to rush or fall into sin - that he would not; leave us to be overcome by the devil and the desires of our flesh, which wage constant war with us - that he would rather furnish us with his strength to resist, sustain us by his hand, cover and fortify us by his protection, so that under his guardianship and tutelage we may dwell safely.

How is this done? When governed by his Spirit we are imbued with such a love and desire of righteousness, as to overcome the flesh, sin, and Satan; and, on the other hand, with such a hatred of sin as may keep us separated from the world in pure holiness. For our victory consists in the power of the Spirit. Have we need of this assistance? Who can dispense with it? The devil is perpetually hovering over us, and going about as a roaring lion seeking whom he may devour. (1 Peter 5:8.) And let us consider what our weakness is. Nay, all would be over with us every single moment did not God equip us for battle with his own weapons, and strengthen us with his own hand.

What do you mean by the term Temptation? The tricks and fallacies of Satan, by which he is constantly attacking us, and would forthwith easily circumvent us, were we not aided by the help of God. For both our mind, from its native vanity, is liable to his wiles, and our will, which is always prone to evil, would immediately yield to him. But why do you pray God not to lead you into temptation, which seems to be the proper act of Satan, not of God? As God defends believers by his protection, that they may neither be oppressed by the wiles of Satan, nor overcome by sin, so those whom he means to punish he not only leaves destitute of his grace, but also delivers to the tyranny of Satan, strikes with blindness, and gives over to a reprobate mind, so that they are completely enslaved to sin and exposed to all the assaults of temptation.

What is meant by the clause which is added,"For thine is the kingdom, and the power, and the glory, for ever?"

We are here again reminded that our prayers must lean more on the power and goodness of God than on any confidence in ourselves. Besides, we are taught to close all our prayers with praise. Is it not lawful to ask any thing of God that is not comprehended in this form?

Although we are free to pray in other words, and in another manner, we ought, however, to hold that no prayer can please God which is not referable to this as the only rule of right Prayer.