 Section 33 of Institutes of the Christian Religion, Book 3. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Adam Ullaman. Institutes of the Christian Religion, Book 3 by John Calvin. Translated by Henry Beverage. Chapter 20, Part 1 of Prayer. A perpetual exercise of faith that daily benefits derived from it. The principal divisions of this chapter are 1. Connection of the subject of prayer with the previous chapters, the nature of prayer, and its necessity as a Christian exercise. Section 1 and 2. 2. To whom prayer is to be offered? Refutation of an objection which is too apt to present itself to the mind. Section 3. 3. Rules to be observed in prayer. Section 4 to 16. 4. Through whom prayer is to be made? Section 17 to 19. 5. 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. Section 20 to 27. 6. The nature of prayer and some of its accidents. Section 28 to 33. 7. A perfect form of invocation or an exposition of the Lord's Prayer. Section 34 to 50. 8. Some rules to be observed with regard to prayer as time, perseverance, the feeling of the mind, and the assurance of faith. Section 50 to 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 insofar 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 one by perfunctory and formal prayer. Two by hypocrites who have no sense of their sins. Three 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 father 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 an earnest and treaty 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 penitence. A general introduction to procure favor 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 vis 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 acknowledgement of our destitution. 13. To our unworthiness we oppose one, the command of God. Two, 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 realized though we are not possessed of the same holiness as other distinguished servants of God provided we indulge no vain confidence and sincerely but take 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 vis 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 vis 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. They are constant use and necessity. Particular explanation confirmed by reason, Scripture and example. Rule as to supplication and Thanksgiving. 29. The accidents of prayer. Fizz private and public. Constant. At stated seasons etc. Exception in time of necessity. Prayer without ceasing. Its nature. Garruilty of papists and hypocrites. Refuse it. 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 prayer 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 one that we pray to God in the name of Christ alone. Two that we lay aside all distrust. Three 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 world. 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, the claristic seeding kindness of God and our distrust, what meant by bread, why the petition for bread proceeds 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 one by those who think they can satisfy God by their own merits or those of others. Two. 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 and prayer especially recommended both by precept and example. Condemn nature of those who are assigned 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 succor in his necessity he must go beyond himself and procure it in some other quarter. It is father 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 on 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. Psalm 36 verse 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 and whom it hath pleased the father that all fullness should dwell that we may then straw 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. Romans 10 verse 14. And this is the very thing which he had expressed some time before. It is 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 Romans 8 verse 26. This last point as we have hitherto only touched upon it slightly in passing must now be treated more fully too. 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 oppressed 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. Three. But someone will say does he not know without a monitor both what our difficulties are and what is meat for our interest so that it seems in some measure superfluous to solicit him by our prayers as if you were winking or even sleeping until aroused by the sound of our voice. 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 mercy of God to themselves and others felt a 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 1st Kings 18 verse 42. Not that he discredits the oracle but because he knows it to be his duty to lay his desires before God lest his face 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 1st 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 this 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, in treating, 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. Psalm 145 verse 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. Psalm 34 verse 15 This passage while extolling the care which divine providence spontaneously exercises over the safety of believers emits 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. Psalm 121 verse 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 holy intent on prayer, but also as far as possible be born and raised above itself. I do not here insist on a mind so disengaged as to feel none of the knowings 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 groveling 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 blind stupid reason is want 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 especially worthy of notice. First, let everyone in professing to pray turn thither all his thoughts and feelings, and be not as as usual distracted by wandering thoughts, because nothing is more contrary to the reverence due to God than that levity which bespeaks mind too much given to license and devoid of fear. In this matter we ought to labour the more earnestly the more difficult we experience it to be, for no man is so intent on prayer as not to feel many thoughts creeping in, and either breaking off the tenor of his prayer or retarding it by some turning or digression. Here let us consider how unbecoming it is when God admits us to familiar intercourse to abuse his great condescension by mingling things sacred and profane, reverence for him not keeping our minds under restraint, but just as if in prayer we were conversing with one like ourselves, forgetting him and allowing our thoughts to run to and fro. Let us know then that none duly prepare themselves for prayer but those who are so impressed with the majesty of God that they engage in it free from all earthly cares and affections. The ceremony of lifting up our hands in prayer is designed to remind us that we are far removed from God unless our thoughts rise upward, as it is said in the psalm, unto thee, O Lord, do I lift up my soul psalm 25 verse 1, and Scripture repeatedly uses the expression to raise our prayer, meaning that those who would be heard by God must not grovel in the mire. The psalm 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 insofar as God permits, for though he bids us pour out our hearts, psalm 62 verse 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, presumed to invoke God concerning their frivolities, but impudently bring forward their dreams whatever they may be before the tribunal of God, such as the folly of stupidity under which they labor, that they have the hardyhood to obtrude upon God's 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 patent, 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 marked, 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, 1 John 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 us, 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, Romans 8 verse 26. Not that he actually prays or groans, but he excites in us size 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 anxiety so restrained and perplexed 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 prayer right is a special gift. We do not speak thus in indulgence to our sloth, 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 takes possession of our minds while otherwise occupied. Our meaning is that weary of our own heartlessness and sloth, we are too long for the aid of the Spirit. Nor indeed does Paul, when he enjoins us to pray in the Spirit, 1 Corinthians 14 verse 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 endeavors, 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 the 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 God 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 fervor and vehemence 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 afflicted? Let him pray. Is any merry? Let him sing psalms. James 5 verse 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, Ephesians 6 verse 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 sellers 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 supply and treating 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 and 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, and they 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 hard heartedness provoke his severity should find him inflexible. In Isaiah he thus threatens, when you make many prayers I will not hear, your hands are full of blood. Isaiah 1 verse 15. In like manner in Jeremiah, though they shall cry unto me, I will not harken unto them. Jeremiah 11 verse 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 honor me, but have removed their heart far from men. Isaiah 29 verse 13. Indeed he does not confine this to prayers alone, but declares that he abominates pretends 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 verse 3. It is true indeed, as we shall again see in a little, that the pious and 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 verse 22. An evil conscience shuts the door against us. Hence it follows that none but the sincere worshipers of God pray right, or are listened to. Let everyone 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 supplient. Section 34 of Institutes of the Christian Religion. Book 3. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Nicola K. Institutes of the Christian Religion. Book 3 by John Calvin. Translated by Henry Beverage. Chapter 20. Part 2. 8 The third rule to be added is that he who comes into the presence of God to pray must divest himself of all vain glorious 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 harken 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 be taking himself to the asylum of pardon. He distinctly declares that he was confessing his own sin and the sin of his people Israel. Daniel 9 verses 18 to 20. David also sets us an example of this humility. Enter not into judgment with thy servant, for in thy sight shall no man living be justified. Psalm 143 verse 2. In like manner Isaiah prays, Behold thou art wroth, for we have sinned, and 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 stir it 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 forever. Behold, see we beseech thee, we are all thy people. Isaiah 64 verses 5 to 9. You see how they put no confidence in anything but this, considering that they are the lords. 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. Jeremiah 14 verse 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, 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. Here, O Lord, and have mercy, for thou art merciful, and have pity upon us because we have sinned before thee. Baruch 2 verses 18 and 19 also chapter 3 verse 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 25 verse 7 Again, look upon my affliction and my pain and forgive my sins. Psalm 25 verse 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 incended my mother conceived me. Psalm 51 verse 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 as 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, 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. Nay, our endeavor must be to have God propitious even before he attests his favor 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, that is, admission into the favor 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 prepardon of every fault and punishment, that general introduction which procures favor 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 verse 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. Psalm 86 verse 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. I say at 38 verse 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 favor. 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. Psalm 34 verse 16. And again by the apostle that whatsoever we ask of him we obtain because we keep his commandments. John 3 verse 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 unfaigned 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 verse 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 sacchar. 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 worshipers. 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 the firm confidence in his favor. 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, chapter 3, sections 1 and 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. Psalm 5 verse 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 according 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 you pray, believe that ye receive them, and ye shall have them. Mark 11, verse 24. The same thing he declares in another passage. All things whatsoever you shall ask in prayer, believing ye shall receive. Matthew 21, verse 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, verse 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 turns genuine prayer. The Prayer of Faith. James 5, verse 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. Romans 10, verses 14 and 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. Everyone 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. Hebrews chapter 4 verse 16, and elsewhere teaches us to have boldness and access with confidence by the faith of Christ. 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. Psalm 33 verse 22. The same condition is set down by the Psalmist in another passage. When I cry unto Thee, then shall my enemies turn back. This I know, for God is for me. Psalm 56 verse 9. Again in the morning will I direct my prayer unto Thee, and will look up Psalm 5 verse 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 aciduity, 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. Ephesians 6 verses 16 to 18. Let the reader hear 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 favor 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. Psalm 41 verse 4. I confess indeed that these things would prove mortal darts did not God give succor. 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. Psalm 50 verse 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. Matthew 7 verse 7. 13. 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 which 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 condemn 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 so ever 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. We see how he anticipates his worshipers 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. Psalm 65 verse 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 suppliance? 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. Psalm 50 verse 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 in house. Therefore hath thy servant found in his heart to pray this prayer unto thee. 2 Samuel 7 verse 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 fulfill the desire of them that fear him. Psalm 145 verse 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 ardor 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 vigor. 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. The name of the Lord says Solomon is a strong tower, the righteous runneth into it and is safe. 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. 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. This the honor 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 honor him. 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. Psalm 145 verse 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 the sacrifice of sweet savor 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 daining 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 patriarch's 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 there, associates. For God declaring, as has already been seen, that he will listen and be favorable 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 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 has promised this goodness unto thy servant, that it may continue for ever before thee. 2 Samuel 7, 1st 28. So also in another passage, let I pray thee, thy merciful kindness be for my comfort, according to thy word unto thy servant. Psalm 119, verse 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. Genesis 32, verse 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 has 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 honor, 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 harmonize. Jeremiah and David speak of humbly laying their supplications before God. 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. 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, and David says, Let my prayer be set forth before thee as incense, and the lifting up of my hands as the evening sacrifice. 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 suppliance. 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 implicated on the inhabitants of Shechem, the disaster which afterwards befell them, was well founded. But still he was inflamed with anger and revenge. And hence God, by complying with the execration, seems to approve of passionate impulses. Similar fervor 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, verse 28. For although there was some mixture of good zeal, yet his ruling feeling was a fervid and therefore vicious longing for vengeance. God ascents, 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 Savior 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, verse 55. We must, however, go farther and say that the wishes to which God ascends are not always pleasing to him, but he ascends because it is necessary, by way of example, to give clear evidence of the doctrine of Scripture, that is, 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. Psalm 107, verse 6, also verse 13 and 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 not withstanding 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 worshipers 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 in chapter 3, section 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 favor. Accordingly he upbraids the Jews that shortly after experiencing his readiness to listen to their prayers they return 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 Son 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. Genesis chapter 18 verse 23 and 1 Samuel 15 verse 11. Similar is the case of Jeremiah, who prayed that the city might not be destroyed. Jeremiah 32 verse 16. 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. That is, 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. 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. Psalm 7 verse 6, for he reminds us that he had received special instruction to pray for a temporal blessing. End of Section 34, Recording by Nicola K. Section 35 of Institutes of the Christian Religion, Book 3. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Nicola K. Institutes of the Christian Religion, Book 3. By John Calvin. Translated by Henry Beverage. Chapter 20, Part 3. 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 in Section 4 that though prayer is the familiar intercourse of believers with God, yet reverence and modesty must be observed. We must not give loose reigns 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 savor 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 fervor, 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 39th Psalm how this saint was carried away by the vehemence of his grief and unable to keep within bounds. Oh, spare me that I may recover strength before I go hence and be no more. Psalm 39, verse 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 or want, 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. Prayer is 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 section 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, section 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 or a broken spirit, a broken and a contrite heart, O God, Thou wilt not despise. Psalm 51, verse 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, insofar 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? Psalm 80, verse 4. As if their very prayers offended him. In like manner, when Jeremiah says, Also when I cry and shout, He shouteth out my prayers. Lamentations 3.8. There cannot be a doubt that he was in the greatest perturbation. Enumerable examples of the same kind occur in the Scriptures, from which it is manifest that the faith of the saints was often mingled with 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 endeavor to surmount these obstacles, and though Satan endeavors 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 hindrances, their attempts are pleasing to God, and their wishes are approved, provided they hasten on, and keep their aim, though without immediately reaching it. 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 almost feel oppressed, 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 Timothy 2 verse 5 and 1 John 2 verse 1 also see section 36 and 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. Hebrews 4 verse 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 you 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 verse 13 and chapter 16 verse 24. Hence it is incontrovertibly clear that those who pray to God in any other name than that of Christ, continuously 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 Corinthians 1 verse 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 chapter 16 verse 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. Psalm 20 verse 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 assent 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. Hebrews 10, 19 and 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, endeavor as much as in them lies, to sully and to face the stamp which God has impressed. Christ therefore is the only mediator by whose intercession the Father is rendered propitious and exerable. 1 Timothy 2 verse 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, Ephesians 6, 18 and 19, 1 Timothy 2 verse 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 then 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 especially 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 honor of Christ. 20 Moreover, the Sophists are guilty of the mirrors 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 foresooth is the treatment which he receives from those who pretend only to take from him a minute portion of honor. Very different is the language of Scripture with whose simplicity every pious man will be satisfied without paying any regard to those importers. 21 For when John says, If any man sin, we have an advocate with the Father, Jesus Christ, the righteous. 21 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 make a intercession for us? Romans 8, 32. But when in another passage he declares that he is the only mediator between God and man, 1 Timothy 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, a new 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, he also commends himself to the prayers of the faithful. 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, and thus the mutual prayers of all the members still laboring 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, in whom we also are one if we keep the unity of the faith in the bond of peace. Likewise, in another passage Augustine says, If thou requireest a priest, he is above the heavens, where he intercedes for those who on earth died for thee. Imagine not that he throws himself before his father's knees and suppliently 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. 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 favor 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 soul 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. C. 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 dishonor Christ and rob him of his title of soul 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 soul 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. Saved by his intercession neither we nor any saints have any intercourse with God. 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 honor 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 rain is want 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 tutelor 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 Jeremiah 2 verse 28 and 11 verse 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 favorable to his own worshipers 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 paternoster and so far are their pastors 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 Eloi, Allegius 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 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 Sanctipetre or a pronobus 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 endeavoring to prove that such intercession derives some support from Scripture the labor 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 churches to them a theater in which they behold the manifold wisdom of God Ephesians chapter 3 verse 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 Jeremiah 15 verse 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 labor 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 intercessorant I will argue far more speciously in this way Moses of whom it has 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 rest 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 Ezekiel 14 verse 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 verse 36 24 they again object are those then to be deprived of every pious wish who during the whole course of their lives breathe 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 immovable 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 ecclesiastes nine verses five and six and to whom so far as we can conjecture he has left no means of intercourse with us but if anyone alleged 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 presumed 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 rested jacob they say asks for the sons of joseph let my name be named on them and the name of my fathers abraham and isek genesis 48 verse 16 first let us see what the nature of this invocation was among the Israelites they do not implore their fathers to bring succor to them but they beseech god to remember his servants abraham isek and jacob their example therefore gives no countenance to those who use addresses to the saints themselves but such being the dullness 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 isaia speaks of women being called by the name of men when they have them for husbands and live under their protection isaia 4 verse 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 be take 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 acknowledges not thou o lord art our father our redeemer isaac 63 verse 16 and while the church thus speaks she at the same time adds return for thy servant's 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 no place whatever is given to abraham the father of the church we know well from what a crew they select their intercessors 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 honor the only reason is that 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 psalm 132 verse 10 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 end of section 35 recording by nikola k