 CHAPTER 20 PART IV. 26 But some seem to be moved by the fact that the prayers of saints are often said to have been heard. Why? Because they prayed. They cried unto thee, says a psalmist, and were delivered, they trusted in thee, and were not confounded. Psalms 22 verse 5. Let us also pray, after their example, that like them we too may be heard. Those men, on the contrary, absurdly argue that none will be heard but those who have been heard already. How much better does James argue? Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain, and it rained not on the earth by the space of three years and six months. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit, James 5 verses 17 and 18. What? Does he infer that Elias possessed some peculiar privilege, and that we must have recourse to him for the use of it? By no means. He shows the perpetual efficacy of a pure and pious prayer, that we may be induced in like manner to pray. For the kindness and readiness of God to hear others is malignantly interpreted, if their example does not inspire us with stronger confidence in his promise, since his declaration is not that he will incline his ear to one or two, or a few individuals, but to all who call upon his name. In this ignorance they are the less excusable, because they seem, as it were, avowedly to contempt the many admonitions of Scripture. David was repeatedly delivered by the power of God. Was this to give that power to him that we might be delivered on his application? Very different is his affirmation. The righteous shall compass me about, for thou shall deal bountifully with me. Psalms 142 verse 7. Again the righteous also shall see and fear and shall laugh at him. Psalms 52 verse 6. This poor man cried, and the Lord heard him, and saved him out of all his troubles. Psalms 34 verse 6. In the Psalms are many similar prayers in which David calls upon God to give him what he asks for this reason, that the righteous may not be put to shame, but by his example encouraged to hope. Here let one passage suffice. For this shall everyone that is godly pray unto thee in a time when thou mayest be found. Psalms 32 verse 6. This passage I have quoted the more readily, because those ravers who employ their hireling tongues in defense of the papacy are not ashamed to adduce it in proof of the intercession of the dead. As if David intended anything more than to show the benefit which he shall obtain from the divine clemency and condescension when he shall have been heard. In general we must hold that the experience of the grace of God as well towards ourselves as towards others tends in no slight degree to confirm our faith in his promises. I do not quote the many passages in which David sets forth the loving kindness of God to him as a ground of confidence, as they will readily occur to every reader of the Psalms. Jacob had previously taught the same thing by his own example. He indeed alleges the promise, but not the promise only, for he at the same time adds the effect to animate him with greater confidence in the future kindness of God. God is not like men who grow weary of their liberality or whose means of exercising it become exhausted, but he is to be estimated by his own nature. As David properly does when he says, After ascribing the praise of his salvation to God he adds that he is true, for were he not ever like himself his past favor would not be an infallible ground for confidence and prayer. But when we know that as often as he assists us he gives us a specimen and proof of his goodness and faithfulness, there is no reason to fear that our hope will be ashamed or frustrated. On the whole, since Scripture places the principal part of worship in the invocation of God, this being the office of piety which he requires of us in preference to all sacrifices, it is manifest sacrilege to offer prayer to others. Hence it is said in the Psalm, Again, since it is only in faith that God desires to be invoked, and he distinctly enjoins us to frame our prayers according to the rule of his word, in fine, since faith is founded on the word and is the parent of right prayer, the moment we decline from the word our prayers are impure. But we have already seen that in the verse, since faith is founded on the word and is the parent of right prayer, the moment we decline from the word our prayers are impure. But we have already shown that if we consult the whole volume of Scripture, we shall find that God claims this honor to himself alone. In regard to the office of intercession we have also seen that it is peculiar to Christ and that no prayer is agreeable to God which he as mediator does not sanctify. And though believers mutually offer up prayers to God in behalf of their brethren, we have shown that this derogates in no respect from the sole intercession of Christ because all trust to that intercession and commending themselves as well as others to God. Moreover, we have shown that this is ignorantly transferred to the dead, of whom we nowhere read that they were commanded to pray for us. The Scripture often exhorts us to offer up mutual prayers but says not one syllable concerning the dead. Nay, James tacitly excludes the dead when he combines the two things, to confess our sins one to another and to pray one for another. James 5, verse 16, hence it is sufficient to condemn this error, that the beginning of right prayer springs from faith and that faith comes by the hearing of the word of God in which there is no mention of fictitious intercession, superstition having rashly adopted intercessors we have not been divinely appointed. While the Scripture abounds in various forms of prayer we find no example of this intercession without which papas think there is no prayer. Moreover, it is evident that this superstition is the result of distrust because they are either not contented with Christ as an intercessor or have altogether robbed him of this honour. This last is easily proved by their effrontery and maintaining as the strongest of all their arguments for the intercession of the saints that we are unworthy of familiar access to God. This indeed we acknowledge to be most true but we then confer that they leave nothing to Christ because they consider his intercession as nothing unless it is supplemented by that of George and Hippolyte and similar phantoms. 28. But though prayer is properly confined to vows and supplications yet so strong is the affinity between petition and thanksgiving that both may be conveniently comprehended under one name. For the forms which Paul enumerates, 1 Timothy 2 verse 1, fall under the first member of this division. By prayer and supplication we pour out our desires before God asking as well those things which tend to promote his glory and display his name as the benefits which contribute to our advantage. By thanksgiving we duly celebrate his kindnesses toward us ascribing to his liberality every blessing which enters into our lot. David, accordingly, includes both in one sentence, call upon me in the day of trouble I will deliver thee and thou shalt glorify me. Psalm 50 verse 15 Scripture, not without reason, commands us to use both continually. We have already described the greatness of our want. While experience itself proclaims the straits which press us on every side to be so numerous and so great that all have sufficient ground to send forth sighs and groans to God without intermission and suppliantly implore him. For even should they be exempt from adversity, still the holiest ought to be stimulated first by their sins and secondly by the innumerable assaults of temptation to long for a remedy. The sacrifice of praise and thanksgiving can never be interrupted without guilt since God never ceases to load us with favor upon favor so as to force us to gratitude, however slow and sluggish we may be. In short, so great and widely diffused are the riches of his liberality towards us so marvelous and wondrous the miracles which we behold on every side that we never can want a subject and materials for praise and thanksgiving. To make this somewhat clearer, since all our hopes and resources are placed in God, this has already been fully proved, so that neither our persons nor our interests can prosper without his blessing we must constantly submit ourselves and our all to him. Then whatever we deliberate, speak or do, should be deliberated, spoken and done under his hand and will and fine under the hope of his assistance. God has pronounced a curse upon all who, confiding in themselves or others, form plans and resolutions, who without regarding his will or invoking his aid either plan or attempt to execute. James 414 Isaiah 30 verse 1 31 verse 1 And since, as has already been observed, he receives the honor, which is due, when he is acknowledged to be the author of all good, it follows that, in deriving all good from his hand, we ought continually to express our thankfulness and that we have no right to use the benefits which proceed from his liberality if we do not assiduously proclaim his praise and give him thanks, these being the ends for which they are given. When Paul declares that every creature of God is sanctified by the word of God in prayers, 1 Timothy 4 verse 5, he intimates that without the word in prayers none of them are holy and pure, word being used metonymically for faith. Hence, David, on experiencing the loving kindness of the Lord, elegantly declares, he hath put a new song in my mouth, Psalms 40 verse 3, intimating that our silence is malignant when we leave his blessings unpraised, seeing every blessing he bestows is a new ground of thanksgiving. Thus Isaiah, proclaiming the singular mercies of God, says, sing unto the Lord a new song, Isaiah 42 verse 10. In the same sense, David says in another passage, O Lord, open thou my lips and my mouth shall show forth thy praise. Psalms 51 verse 15. In like manner, Hezekiah and Jonah declare regarded as the end of their deliverance to celebrate the goodness of God with songs in his temple. Isaiah 38 verse 20 and Jonah 2 verse 10. David lays down a general rule for all believers in these words. What shall I render unto the Lord for all his benefits toward me? I will take the cup of salvation and call upon the name of the Lord. Psalms 116 verse 12 and 13. This rule the church follows in another Psalm. Save us, O Lord, our God, and gather us from among the heathen to give thanks unto thy holy name and to triumph in thy praise. Psalms 106 verse 47. Again, He will regard the prayer of the destitute and not despise their prayer. This shall be written for the generation to come, and the people which shall be created shall praise the Lord, to declare the name of the Lord in Zion and his praise in Jerusalem. Psalms 102 verses 18 and 21. Nay, will never believers beseech the Lord to do anything for his own name's sake as they declare themselves unworthy of obtaining it in their own name so they oblige themselves to give thanks and promise to make the right use of his loving-kindness by bringing the heralds of it. Thus Hosea, speaking of the future redemption of the church, says, Take away all iniquity and receive us graciously, Hosea 14 verse 2. Not only do our tongues proclaim the kindness of God, but they naturally inspire us with love to Him. I love the Lord, because He hath heard my voice and my supplications. Psalms 116 verse 1. In another passage, speaking of the help which He had experienced, He says, I will love thee, O Lord, my strength. Psalms 18 verse 1. No praise will ever please God that does not flow from this feeling of love. Nay, we must attend to the declaration of Paul that all wishes are vicious and perverse, which are not accompanied with Thanksgiving. His words are, In everything by prayer and supplication with Thanksgiving, let your requests be made known unto God. Philippians 4 verse 6. Because many under the influence of morose-ness, weariness, impatience, bitter grief, and fear use murmuring in their prayers, it binds us so to regulate our feelings as cheerfully to bless God even before obtaining what we ask. But if this connection ought always to subsist in full vigor between things that are almost contrary, the more sacred is the tie which binds us to celebrate the praises of God whenever He grants our requests. And as we have already shown that our prayers which otherwise would be polluted are sanctified by the intercession of Christ, so the apostle, by enjoining us to offer the sacrifice of praise to God continually, by Christ, Hebrews 13 verse 15, reminds us that without the intervention of His priesthood our lips are not pure enough to celebrate the name of God. Hence we infer that a monstrous delusion prevails among papas, the great majority of whom wonder when Christ is called an intercessor. The reason why Paul enjoins pray without ceasing and everything give thanks, 1 Thessalonians 5 verse 17 and 18, is because he would have us the utmost aciduity at all times in every place and all things and under all circumstances direct our prayers to God to expect all the things which we desire from Him and when obtained subscribe them to Him, thus furnishing perpetual grounds for prayer and praise. 29 This aciduity in prayer though it specially refers to the peculiar private prayers of individuals extends also in some measure to the public prayers of the church. These it may be said, cannot be continual and ought not to be made except in the manner which, for the sake of order, has been established by public consent. This I admit and hence certain hours are fixed beforehand hours which, though indifferent in regard to God, are necessary for the use of man that the general convenience may be consulted and all things be done in the church as Paul enjoins decently end in order. 1 Corinthians 14 verse 40 But there is nothing in this to prevent each church from being now and then stirred up to a more frequent use of prayer and being more zealously affected under the impulse of some greater necessity. Of perseverance in prayer, which is much akin to aciduity, we shall speak towards the close of this chapter, sections 51 and 52. This aciduity, moreover, is very different from the vatolean vain speaking which our Savior has prohibited, Matthew 6 verse 7 For he does not there forbid us to pray long or frequently, or with great fervor, but warns us against supposing that we can extort anything from God by importuning him with garrulous locacity as if he were to be persuaded after the manner of men. We know that hypocrites, because they consider not that they have to do with God offer up their prayers as pompously as if it were part of a triumphal show. The Pharisee, who thanked God that he was not as other men, no doubt proclaimed his praises before men as if he had wished to gain a reputation for sanctity by his prayers. Hence that vain speaking for which a similar reason prevails so much in the papacy in the present days, some vainly spinning out the time by a reiteration of the same frivolous prayers and others employing a long series of verbiage for folger display. This childish garrulity being a mockery of God, it is not strange that it is prohibited in the church, in order that every feeling there expressed may be sincere, proceeding from the innmost heart. Akin to this abuse is another which our Saviour also condemns, namely when hypocrites for the sake of ostentation court the presence of many witnesses and would sooner pray in the marketplace than pray without applause. The true object of prayer being, as we have already said, sections 4 and 5, to carry our thoughts directly to God, whether to celebrate his praise or implore his aid, we can easily see that its primary seat is in the mind or heart, or rather that prayer itself is properly an effusion and manifestation of internal feeling before him who is the searcher of our hearts. Hence, as has been said, when our Divine Master was pleased to lay down the best rule for prayer, his injunction was, enter into thy closet, and when thou has shut thy door pray to thy Father which is in secret, and thy Father which seeth in secret shall reward thee openly. Dissuading us from the example of hypocrites who sought the applause of men by an ambitious ostentation in prayer, he adds the better course enter thy chamber, shut thy door, and there pray. By these words, as I understand them, he taught us to seek a place of retirement which might enable us to turn all our thoughts inwards and enter deeply into our hearts, promising that God would hold converse with the feelings of our mind, of which the body ought to be the temple. He meant that it may be expedient to pray in other places also, but he shows that prayer is somewhat of a secret nature, having its chief seat in the mind, and requiring a tranquility far removed from the turmoil of ordinary cares. And hence it was not without cause that our Lord himself, when he would engage more earnestly in prayer, withdrew into a retired spot beyond the bustle of the world, thus reminding us by his example that we are not to neglect those helps which enable in itself too much disposed to wander, to become sincerely intent on prayer. Meanwhile, as he abstained not from prayer when the occasion required it, though he were in the midst of a crowd, so must we, whenever there is need, lift up pure hands. 1 Timothy 2 verse 8 at all places. And hence we must hold that he who declines to pray in the public meetings of the saints knows not what it is to pray apart in retirement or at home. On the other hand, he who neglects to pray alone and in private, however sedulously he frequents public meetings, there gives his prayers to the wind, because he defers more to the opinion of man than to the secret judgment of God. Still, lest the public prayers of the church should be held in contempt, the Lord anxiously bestowed upon them the most honorable appellation, especially when he called the temple, the House of Prayer. Isaiah 56 verse 7 By expression he both showed that the duty of prayer is a principal part of his worship, and that to enable believers to engage in it with one consent his temple is set up before them as a kind of banner. A noble promise was also added, pray is waited for thee, O God, in Zion, and unto thee shall the vow be performed. Psalm 65 verse 1 By these words the Psalmist reminds us that the prayers of the church are never in vain, because God pleases people with materials for a song of joy. But although the shadows of the law have ceased, yet because God was pleased by this ordinance to foster the unity of the faith among us also, there can be no doubt that the same promise belongs to us, a promise which Christ sanctioned with his own lips, and which Paul declares to be perpetually in force. 30 As God in his word enjoins common prayer, so public temples are the places for the performance of them, and hence those who refuse to join with the people of God in this observance have no ground for the pretext that they enter their chamber in order that they may obey the command of the Lord. For he who promises to grant whatsoever, two or three assembled in his name shall ask Matthew 18 verse 20 declares that he by no means despises the prayers which are publicly offered up, provided there be no ostentation or catching that human applause, and provided there be a true and sincere affection in the secret recesses of the heart. If this is the legitimate use of churches, and it certainly is, we must on the other hand beware of imitating the practice which commenced some centuries ago, of imagining that churches are the proper dwellings of God, where he is more ready to listen to us, or of attaching to them some kind of secret sanctity which makes prayer more holy. For seeing we are the true temples of God we must pray in ourselves if we would invoke God in his holy temple. Let us leave such gross ideas to the Jews or the heathen, knowing that we have a command to pray without distinction of place, in spirit and in truth. John 4 verse 23 It is true that by the order of God the temple was anxiously dedicated for the offering of prayers and sacrifices, but this was at a time when the truth, which being now fully manifested we are not permitted to confine to any material temple lay hid under the figure of shadows. Even the temple was not represented to the Jews as confining the presence of God within its walls, but was meant to train them to contemplate the image of the true temple. Accordingly a severe rebuke is administered both by Isaiah and Stephen to those who thought that in any way dwell in temples made with hands. Isaiah 66 verse 2 and Acts 7 verse 48 31 Hence it is perfectly clear that neither words nor singing, if used in prayer, or of the least consequence or avail one iota with God, unless they proceed from deep feeling in the heart. Nay, rather they provoke his anger against us if they come from the lips and throat only, since this is to use his sacred name and hold his Majesty in derision. This we infer from the words of Isaiah which, though their meaning is of wider extent go to rebuke this vice also. For as much as this people draw near me with their mouth and with their lips do honor me, but have removed their heart far from me, and their fear toward me is taught by the precept of men, therefore behold, I will proceed to do a marvelous work among this people even a marvelous work and a wonder. For the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Isaiah 29 verse 13 Still we do not condemn words or singing, but rather greatly commend them, provided the feeling of the mind goes along with them. For in this way the thought of God is kept alive on our minds, which, from their fickle and versatile nature soon relax, and are distracted by various objects, unless various means are used to support them. In other words, since the glory of God ought in a manner to be displayed in each part of our body, the special service to which the tongue should be devoted is that of singing and speaking, in as much as it has been expressly created to declare and proclaim the praise of God. This employment of the tongue is chiefly in the public services which are performed in the meeting of the saints. In this way the God whom we serve in one spirit and one faith we glorify together as it were with one mouth, and that openly so that each may in turn receive the confession of his brother's faith and be invited and incited to imitate it. 32 It is certain that the use of singing in churches, which I may mention in passing, is not only very ancient but was also used by the apostles as we may gather from the words of Paul. I will sing with the spirit and I will sing with the understanding also 1 Corinthians 14 verse 15. In like manner he says to the Colossians, teaching and admonishing one another in Psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. Colossians 3 verse 16. In the former passage he enjoins us to sing with the voice in the heart, and the latter he commends spiritual songs by which the pious mutually edify each other. That it was not a universal practice, however, is attested by Augustine, who states that the Church of Milan first began to use singing in the time of Ambrose, when the orthodox faith being persecuted by Justina, the mother of Valentinian, the vigils of the people were more frequent than usual, and that the practice was afterwards followed by the other western churches. He had said a little before that the custom came from the east. He also intimates that it was received in Africa in his own time. His words are, Hilarious a man of tribuncial rank assailed with the bitterest invectives and began to exist at Carthage, of singing hymns from the Book of Psalms at the altar, either before the oblation or when it was distributed to the people. I answered him at the request of my brethren. And certainly, if singing is tempered to a gravity befitting the presence of God and angels, it both gives dignity and grace to sacred actions, and has a very powerful tendency to stir up the mind to true zeal and ardor in prayer. We must, however, carefully beware lest our ears be more intent on the music than our minds on the spiritual meaning of the words. Augustine confesses that the fear of this danger sometimes made him wish for the introduction of a practice observed by Athanasius who ordered the reader to use only a gentle inflection of the voice more akin to recitation than singing. But on again considering how many advantages were derived from singing, he inclined to the other side. If this moderation is used, there cannot be a doubt that the practice is most sacred and salutary. On the other hand, songs composed merely to tickle and delight the ear are unbecoming the majesty of the church and cannot but be most displeasing to God. 33 It is also plain that the public prayers are not to be couched in Greek among the Latins nor in Latin among the French or English as hitherto has been everywhere practiced, but in the vulgar tongue so that all present may understand them since they ought to be used for the edification of the whole church which cannot be in the least degree benefitted by a sound not understood. Those who are not moved by any reason of humanity or charity ought at least to be somewhat moved by the authority of Paul whose words are by no means ambiguous. When thou shalt bless with the spirit how shall he that occupies the room of the unlearned say Amen at thy giving of thanks seeing understandeth not what thou sayest for thou verily giveest thanks but the other is not edified. 1 Corinthians 14 verses 16 and 17 How, then, can one sufficiently admire the unbridled license of the papists who, while the apostle publicly protests against it, hesitate not to ball out the most verbose prayers in a foreign tongue, prayers of which they themselves sometimes do not understand one syllable in which there is no wish that others should understand. Different is the course which Paul prescribes. What is it, then? I will pray with the spirit and I will pray with the understanding also. I will sing with the spirit and I will sing with the understanding also. Meaning by the spirit the special gift of tongues which some who had received it abused when they dissevered it from the mind, that is the understanding. The principle we must always hold for, public and private, the tongue without the mind must be displeasing to God. Moreover, the mind must be so incited as an ardor of thought far too surpass what the tongue is able to express. Lastly, the tongue is not even necessary to private prayer, unless and so far as the internal feeling is insufficient for incitement or the vehemence of the incitement carries the utterance of the tongue along with it. For although the best prayers are without utterance, yet when the feeling of the mind is overpowering, the tongue spontaneously breaks forth into utterance and our other members into gesture. Hence that dubious muttering of Hanna for Samuel 1 verse 13, something similar to which is experienced by all saints when concise and abrupt expressions escape from them. The bodily gestures usually observed in prayer, such as kneeling and uncovering of the head, are exercises by which we attempt to rise to higher veneration of God. 34. We must now attend not only to assure a method, but also form a prayer, that namely, which our Heavenly Father has delivered to us by His beloved Son, and in which we may recognize His boundless goodness and condescension. Matthew 6 verse 9, Luke 11 verse 2. Besides admonishing and exhorting us to seek Him in our every necessity, as children are wont to be take themselves to us when oppressed with any anxiety, seeing that we were not fully aware how great our poverty was, or what was right or for our interest to ask, He has provided for this ignorance, that wherein our capacity failed He has sufficiently supplied. 4. For He has given us a form in which is set before us as in a picture, everything which it is lawful to wish, everything which is conducive to our interest, everything which it is necessary for us. 5. From His goodness, in this respect, we derive the great comfort of knowing that as we ask almost in His words we ask nothing that is absurd or foreign or unreasonable, nothing in short that is not agreeable to Him. 6. Plato, seeing the ignorance of men in presenting their desires to God, desires which if granted would often be most injurious to them, declares the best form of prayer to be that which an ancient poet has furnished. 7. O King Jupiter, give what is best, whether we wish it or wish it not, but avert us from what is evil, even though we ask it. 8. This heathen shows his wisdom in discerning how dangerous it is to ask of God what our own passion dictates, while at the same time he reminds us of our unhappy condition in not being able to open our lips before God without dangers, unless his spirit instructs us how to pray a right. Romans 8, verse 26. The higher value therefore ought we to set on the privilege when the only begotten Son of God puts words into our lips and thus relieves our minds of all hesitation. 35. This form or rule of prayer is comprised of six petitions, for I am prevented from agreeing with those who divide it into seven by the adversive mode of diction used by the evangelist who appears to have intended to unite the two members together, but if he had said, do not allow us to be overcome by temptation but rather bring assistance to our frailty and deliver us that we may not fall. Ancient writers also agree with us that what is added by Matthew as a seventh head is to be considered as explanatory of the sixth petition. But though in every part of the prayer the first place is assigned to the glory of God, still this is more especially the object of the three first petitions to the glory of God alone without any reference to what is called our own advantage. The three remaining petitions are devoted to our interest and properly relate to things which it is useful for us to ask. When we ask that the name of God may be hallowed, as God wishes to prove whether we love and serve him freely or from the hope of reward we are not to think at all of our own interest. In the other similar petitions this is the only manner in which we ought to be affected. It is true that in this way our own interest is greatly promoted because when the name of God is hallowed in the way we ask, our own sanctification also is thereby promoted. But in regard to this advantage we must, as I have said, shut our eyes and be in a manner blind so as not even to see it. And hence we are all hope of our private advantage cut off we still should never cease to wish and pray for this hallowing and everything else which pertains to the glory of God. We have examples in Moses and Paul who do not count to grievous to turn away their eyes and minds from themselves and with intense and fervent zeal long for death if by their loss the kingdom and glory of God might be promoted. Exodus 32 verse 32 Romans 9 verse 3 On the other hand when we ask for daily bread although we desire what is advantageous for ourselves we ought also especially to seek the glory of God so much so that we would not ask at all unless it were to turn to his glory. Let us now proceed to an exposition of the prayer. End of section 36 Recording by Guero Section 37 of Institutes of the Christian Religion Book 3 All LibriVox recordings are in the public domain. For more information or to volunteer please visit LibriVox.org Recording by Guero Institutes of the Christian Religion Book 3 by John Calvin translated by Henry Beverage Chapter 20 Part 5 Our Father Which art in Heaven 36 The first thing suggested at the very outset is as we have already said in section 17 through 19 that all our prayers to God ought only to be presented in the name of Christ as there is no other name which can recommend them. In calling God our Father we certainly plead the name of Christ for with what confidence could any man call God his Father? Who would have the presumption to erigate to himself the honor of a son of God where we not gratuitously adopted as his sons in Christ? He being the true son so that that which he possesses as his own by nature becomes ours by adoption if we embrace this great mercy with firm faith. As John says, as many as received him to them gave he power to become the sons of God even to them that believe in his name. John 1 verse 12 Hence he both calls himself our Father and is pleased to be so called by us by this delightful name relieving us of all distrust since nowhere can a stronger affection be found together. Hence too he could not have given us a stronger testimony of his boundless love than in calling us his sons. But his love towards us is so much the greater and more excellent than that of earthly parents the farther he surpasses all men in goodness and mercy. Isaiah 63 verse 16 Earthly parents laying aside all paternal affection might abandon their offspring. He will never abandon us. Psalms 27 verse 10 Isaiah 49 verse 15 37 Nor let us allege that we are justly rendered timid by a consciousness of sin by which our Father, though mild and merciful, is daily offended. For if among men a son cannot have a better advocate to plead his cause with his Father and cannot employ a better intercessor to regain his lost favor, then if he come himself suppliant and downcast acknowledging his fault to implore the mercy of his Father whose paternal feelings cannot but be moved by such entreaties, what will that Father of all mercies and God of all comfort do? 2 Corinthians 1 verse 3 Will he not rather listen to the tears and groans of his children when supplicating for themselves, especially seeing he invites and exhorts us to do so, than to any advocacy of others to whom the timid have recourse, not without some semblance of despair because they are distrustful of their Father's mildness and clemency? The exuberance of his paternal kindness he says before us in the parable Luke 15 verse 20 When the Father, with open arms, receives the son who had gone away from him, wasted his substance in riotous living, and in all ways grievously sinned against him, he waits not till pardon is asked in words, but anticipating the request, recognizes him afar off, runs to meet him, consoles him, and restores him to favor. By setting before us this admirable example of mildness in a man he designed to show in how much greater abundance we may expect it from him who is not only a Father, but the best and most merciful of all Fathers, however ungrateful, rebellious, and wicked sons we may be, provided only we throw ourselves upon his mercy. And the better to assure us that he is such a Father if we are Christians, he has been pleased to be called not only a Father, but our Father, as if we are pleading with him after this manner. O Father, who art possessed of so much affection for thy children and art so ready to forgive, we thy children approach thee and present our requests, fully persuaded that thou hast no other things toward us than those of a Father, though we are unworthy of such a parent. But as our narrow hearts are incapable of comprehending such boundless favor, Christ is not only the earnest and pledge of our adoption, but also gives us the Spirit as a witness of this adoption, that through him we may freely cry aloud, Abba, Father. Whenever therefore we are restrained by any feeling of hesitation, let us remember to ask of him placing us under the magnanimous guidance of the Spirit, enable us to pray boldly. 38. The instruction given us, however, is not that every individual in particular is to call him Father, but rather that we are all in common to call him our Father. By this we are reminded how strong the feeling of brotherly love between us ought to be, since we are all alike by the same mercy and free kindness the children of such a Father. For if he from whom we all obtain good is our common Father, Matthew 23 verse 9, everything which has been distributed to us we should be prepared to communicate to each other as far as occasion demands, but if we are thus desirous as we ought to stretch out our hands and give assistance to each other, there is nothing by which we can more benefit our brethren than by committing them to the care and protection of the best of parents, since if he is propitious and favorable nothing more can be desired. And indeed we owe this also to our Father, for as he who truly and from the heart loves the Father of a family extends the same love and good will to all his household, so the zeal and affection which we feel for our heavenly parent it becomes us to extend towards his people his family and in fine his heritage which he has honored so highly as to give them the appellation of the fullness of his only begotten Son. Ephesians 1 verse 23 Let the Christian then so regulate his prayers as to make them common and embrace all who are his brethren in Christ, not only those whom at present he sees and knows to be such but all men who are alive upon the earth. What God has determined with regard to them is beyond our knowledge, but to wish and hope the best concerning them is both pious and humane. Still it becomes us to regard with special affection those who are of the household of faith and whom the apostle and expressed terms recommended to our care and everything. Galatians 6 verse 10 In short all our prayers ought to bear reference to that community which our Lord has established in his kingdom and family. 39 This however does not prevent us from praying specially for ourselves and certain others provided our mind is not withdrawn from the view of this community does not deviate from it but constantly refers to it. For prayers though couched in special terms keeping that object still in view cease not to be common. All this may easily be understood by analogy. There is a general command from God to relieve the necessities of all the poor and yet this command is obeyed by those who with that view give succor to all whom they see or know to be in distress although they pass by many whose ones are not less urgent either because they cannot know or are unable to give supply to all. In this way there is nothing repugnant to the will of God in those who giving heed to this common society of the church yet offer up particular prayers in which with the public mind though in special terms they commend to God themselves or others with whose necessity he has been pleased to make them more familiarly acquainted. It is true that prayer and the giving of our substance are not in all respects alike. We can only bestow the kindness of our liberality on those of whose we are aware whereas in prayer we can assist the greatest strangers how wide so ever the space which may separate them from us. This is done by that general form of prayer which including all the sons of God includes them also. To this we may refer the exhortation which Paul gave to the believers of his age to lift up holy hands without wrath and doubting 1st Timothy 2 verse 8 by reminding them that dissension is a bar to prayer which shows it to be his wish that they should with one accord present their prayers in common. 40. The next words are which art in heaven from this we are not to infer that he is enclosed and confined within the circumference of heaven as by a kind of boundaries hence Solomon confesses the heaven of heavens cannot contain thee 1st Kings 8 verse 27 and he himself says by the prophet the heaven is my throne and the earth is my footstool. Isaiah 66 verse 1 thereby intimating that his presence not confined to any region is diffused over all space. But as our gross minds are unable to conceive of his ineffable glory it is designated to us by heaven nothing which our eyes can behold being so full of splendor and majesty. While then we are accustomed to regard that we are confined to the place where our senses discern it. No place can be assigned to God and hence if we would seek him we must rise higher than all corporeal or mental discernment. Again this form of expression reminds us that he is far beyond the reach of change or corruption that he holds the whole universe in his grasp and rules it by his power. The effect of the expressions therefore is the same as if it had been said in comprehensible essence, boundless power and eternal duration. When we thus speak of God our thoughts must be raised to their highest pitch. We must not ascribe to him anything of a terrestrial or carnal nature. Must not measure him by our little standards or suppose his will to be like ours. At the same time we must put our confidence in him, understanding that heaven and earth are governed by his providence and power. In short, under the name of Father is set before us that God who hath appeared to us in his own image that we may invoke him with sure faith. The familiar name of Father being given not only to inspire confidence but also to curb our minds and prevent them from going astray after doubtful or fictitious gods. We thus ascend from the only begotten Son to the supreme Father of Angels and of the Church. Then when his throne is fixed in heaven we find it that he governs the world and therefore that it is not in vain to approach him whose present care we actually experience. He that cometh to God, says the Apostle, must believe that he is and that he is a rewarder of them that diligently seek him. Hebrews 11 verse 6 Here Christ makes both claims for his Father. First that we place our faith in him and secondly that we feel assured that our salvation is not neglected by him inasmuch as he condescends to extend his providence to us. By these elementary principles Paul prepares us to pray a right, for before enjoining us to make our requests known unto God he premises in this way the Lord is at hand be careful for nothing Philippians 4 verses 5 and 6. Once it appears that doubt and perplexity hang over the prayers of those in whose minds the belief is not firmly seated in the eyes of the Lord are upon the righteous. Psalms 34 verse 15 41 The first petition is Halloween be thy name the necessity of presenting it bespeaks our great disgrace for what can be more unbecoming than that our ingratitude and malice should impair our audacity and petulance should as much as in them lies destroy the glory of God the ungodly should burst with sacrilegious rage the holiness of God's name still shines forth justly does the Psalmist exclaim according to thy name oh God so is thy praise unto the ends of the earth Psalms 48 verse 10 for wherever God hath made himself known his perfections must be displayed his power, goodness, wisdom, justice, mercy and truth which fill us with admiration and insight to show forth his praise therefore as the name of God is not duly hallowed on the earth and we are otherwise unable to assert it it is at least our duty to make it the subject of our prayers the sum of the whole is it must be our desire that God may receive the honor which is his due that men may never think or speak of him without the greatest reverence the opposite of this reverence is profanity which has always been too common in the world and is very prevalent today hence the necessity of the petition which if piety had any proper existence among us would be superfluous but if the name of God is duly hallowed only when separated from all other names it alone is glorified we are in the petition and joined to ask not only that God would vindicate his sacred name from all contempt and insult but also that he would compel the whole human race to reverence it to us partly by his word and partly by his works he is not sanctified unless in regard to both of these we ascribe to him what is due and thus embrace whatever has preceded from him giving no less praise to his justice than to his mercy on the manifold diversity of his works he has inscribed the marks of his glory and these ought to call forth from every tongue an ascription of praise the scripture will obtain its due and no event will hinder us from celebrating the praises of God in regard to every part of his government on the other hand the petition implies a wish that all impiety which pollutes the sacred name may perish and be extinguished that everything which obscures or impairs his glory all detraction and insult may cease that all blasphemy being suppressed the divine majesty may be more and more signally displayed 42 the second petition is Thy Kingdom come this contains nothing new and yet there is good reason for distinguishing it from the first for if we consider our lethargy in the greatest of all matters we shall see how necessary it is that what ought to be in itself perfectly known should be inculcated at greater length therefore after the injunction to pray that God would reduce to order and at length completely replace every stain which is thrown on his sacred name another petition containing almost the same wish is added Videlisit Thy Kingdom come although a definition of this kingdom has already been given I now briefly repeat that God reigns when men in denial of themselves and contempt of the world and this earthly life devote themselves to righteousness and aspire to heaven thus this kingdom consists the first is when God by the agency of his spirit corrects all the depraved lusts of the flesh which in bands war against him and the second when he brings all our thoughts into obedience to his authority this petition therefore is duly presented only by those who begin with themselves in other words who pray that they may be purified from all the corruptions which disturb the tranquility of God's kingdom then as the word of God is like his royal scepter we are here enjoined to pray that he would subdue all minds and hearts to voluntary obedience this is done when by the secret inspiration of his spirit he displays the efficacy of his word and raises it to the place of honor which it deserves we must next descend to the wicked who perversely and with desperate madness resist his authority to help his kingdom by humbling the whole world though in different ways taming the wantonness of some and breaking the ungovernable pride of others we should desire this to be done every day in order that God may gather churches to himself from all quarters of the world may extend and increase their numbers enrich them with his gifts establish due order among them on the other hand beat down all the enemies of pure doctrine dissipate their councils defeat their attempts hence it appears that there is good ground for the precept which enjoins daily progress for human affairs are never so prosperous as when the impurities of vice are purged away and integrity flourishes in full vigor the completion however is deferred to the final advent of Christ when as Paul declares God will be all and all 1 Corinthians 15 verse 28 this prayer therefore ought to withdraw us from the corruptions of the world which separate us from God and prevent his kingdom from flourishing within us secondly it ought to inflame us with an ardent desire for the mortification of the flesh and lastly it ought to train us to the endurance of the cross since this is the way in which God would have his kingdom to be advanced it ought not to grieve us that the outward man decays provided the inner man is renewed such as the nature of the kingdom of God that while we submit to his righteousness he makes us partakers of his glory this is the case when continually adding to his light and truth by which the lies and the darkness of Satan and his kingdom are dissipated extinguished and destroyed he protects his people guides them a right by the agency of his spirit and confirms them in perseverance while on the other hand he frustrates the impious conspiracies of his enemies dissipates their wiles and frauds prevents their malice and curbs their petulance until at length he consume Antichrist with the spirit of his mouth and destroy all impiety with the brightness of his coming 2 Thessalonians 2 verse 8 43 The third petition is Thy will be done on earth as it is in heaven though this depends on his kingdom and cannot be disjoined from it yet a separate place is not improperly given to it on account of our ignorance which does not at once or easily apprehend what is meant by God reigning in the world this therefore may not improperly be taken as the explanation that God will be king in the world when all shall subject themselves to his will we are not here treating of that secret will by which he governs all things and destines them to their end see chapter 24 section 17 for although devils and men rise and tumult against him he is able by his incomprehensible counsel not only to turn aside their violence but make it subservient to the execution of his decrees what we here speak of is another will of God namely that of which voluntary obedience is the counterpart and therefore heaven is expressly contrasted with earth because as is said in the Psalms the angels do his commandments harkening unto the voice of his word Psalms 103 verse 20 we are therefore enjoined to pray that as everything done in heaven is at the command of God and the angels are calmly disposed to do all that is right so the earth may be brought under his authority all rebellion and depravity having been extinguished in presenting this request we renounce the desires of the flesh because he who does not entirely resign his affections to God does as much as in him lies to oppose the divine will since everything which proceeds from us is vicious again by this prayer we are taught to deny ourselves that God may rule us according to his pleasure and not only so but also having annihilated our own may create new thoughts and new minds we shall have no desire save that of entire agreement with his will in short wish nothing of ourselves but have our hearts governed by his spirit under whose inward teaching we may learn to love those things which please and hate those things which displease him hence also we must desire that he would nullify and suppress all affections which are repugnant to his will such are the three first heads of the prayer in presenting we should have the glory of God only in view taking no account of ourselves and paying no respect to our advantage which though it is thereby greatly promoted is not here to be the subject of request and though all the events prayed for must happen in their own time without being either thought of wished or asked by us it is still our duty to wish and ask for them and it is of no slight importance to do so to testify and profess that we are the servants and children of God desirous by every means in our power to promote the honor due to him as our Lord and Father and truly and thoroughly devoted to his service hence if men in praying that the name of God may be hallowed that his kingdom may come and his will be done are not influenced by this zeal for the promotion of his glory they are not to be accounted by the children of God and as all these things will take place against their will so they will turn out to their confusion and destruction 44 now comes the second part of the prayer in which we descend to our own interests not indeed that we are to lose sight of the glory of God to which as Paul declares we must have respect even in meat and drink and ask only what is expedient for ourselves but the distinction, as we have already observed, is this God claiming the three first petitions especially his own carries us entirely to himself that in this way he may prove our piety next he permits us to look to our own advantage but still on the condition that when we ask anything for ourselves it must be in order that all the benefits which he confers may show forth his glory there being nothing more incumbent on us than to live and die to him by the first petition of the second part give us this day our daily bread we pray in general that God would give us all things which the body requires in this sublunary state not only food and clothing but everything which he knows will assist us to eat our bread in peace in this way we simply cast our care upon him and commit ourselves to his providence that he may feed, foster and preserve us for our heavenly Father disdains not to take our body under his charge and protection that he may exercise our faith in those minute manners while we look to him for everything even to a morsel of bread and a drop of water for since owing to some strange inequality we feel more concerned for our body than for the soul many who can trust the latter to God still continue anxious about the former still hesitate as to what they are to eat as to how they are to be clothed and are in trepidation whenever their hands are not filled with corn and wine and oil so much more value do we set on this shadowy fleeting life than on a blessed immortality but those who trusting to God cast away that anxiety about the flesh immediately look to him for greater gifts even salvation and eternal life it is no slight exercise of faith therefore to hope in God for things which would otherwise give us so much concern nor have we made little progress when we quit of this unbelief which cleaves as it were to our very bones the speculations of some concerning super substantial bread seem to be very little important with our saviour's meaning for our prayer would be defective were we not to ascribe to God the nourishment even of this fading life the reason which they give is heathenish the delicit that it is inconsistent with the character of sons of God who want to be spiritual not only to occupy their mind with earthly cares but to suppose God also occupied with them as if his blessing and paternal favour were not eminently displayed in giving us food or as if there were nothing in the declaration that godliness hath the promise of the life that now is and of that which is to come 1 Timothy 4 verse 8 but although the forgiveness of sins is of far more importance than the nourishment of the body yet Christ has set down the inferior in the prior place in order that he might gradually raise us to the other two petitions which properly belong to the heavenly life in this providing for our sluggishness we are enjoined to ask our bread that we may be contented with a measure which our heavenly father is pleased to dispense and not strive to make gain by illicit arts meanwhile we must hold that the title by which it is ours is donation because as Moses says Leviticus 26 verse 20 neither our industry nor labour nor hands acquire anything for us unless the blessing of god be present nay, not even would abundance of bread be of the least avail were it not divinely converted into nourishment and hence this liberality of god is not less necessary to the rich than the poor because though their cellars and barns they would be parched in pine with want did they not enjoy his favor along with their bread the terms this day or as it is in another evangelist daily and also the epithet daily lay a restraint on our in moderate desire of fleeting good a desire which we are extremely apt to indulge to access and from which other evils ensue for when our supply is in richer abundance we ambitiously squander it in pleasure luxury, ostentation or other kinds of extravagance wherefore we are only enjoying to ask as much as our necessity requires and as it were for each day confiding that our heavenly father who gives us the supply of today will not fail us on the morrow how great so ever our abundance may be however well filled our cellars we must still always ask for daily bread for we must feel assured that all substance is nothing unless insofar as the Lord by pouring out his blessing make it fruitful during its whole progress for even that which is in our hand is not ours except insofar as he every hour portions it out and permits us to use it as nothing is more difficult to human pride than the admission of his truth the Lord declares that he gave a special proof for all ages when he fed his people with manna in the desert Deuteronomy 8 verse 3 that he might remind us that men shall not live by bread alone but by every word that proceedeth out of the mouth of God Matthew 4 verse 4 it is thus intimated that by his power alone our life and strength are sustained though he ministers to us by bodily instruments and like manner whenever it so pleases he gives us a proof of an opposite description by breaking the strength or as he himself calls it the staff of bread Leviticus 26 verse 26 and leaving us even while eating to pine with hunger and while drinking to be parched with thirst those who, not contented with daily bread unrestrained insatiable cupidity or those who are full of their own abundance and trust in their own riches only mock God by offering up this prayer for the former ask what they would be unwilling to obtain nay, what they most of all abominate namely daily bread only and as much as in them lies disguise their avarice from God whereas true prayer should pour out of the whole soul and every inward feeling for him the latter again ask what they do not at all expect to obtain namely what they imagine that they in themselves already possess and it's being called ours God, as we have already said gives a striking display of his kindness making that to be ours to which we have no just claim nor must we reject the view to which I have already averted the delicit this name is given to what is obtained by just and honest labor as contrasted with what is obtained by fraud and wrappin nothing being our own which we obtain with injury to others when we ask God to give us the meaning is that the thing asked is simply and freely the gift of God whatever be the quarter from which it comes to us even when it seems to have been specially prepared by our own art and industry and procured by our hands since it is to his blessing alone that all our labours owe their success end of section 37 recording by Guero section 38 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 Institutes of the Christian Religion book 3 by John Calvin translated by Henry Beverage chapter 20 part 6 45 the next petition is forgive us our debts in this and the following petition our savior has briefly comprehended whatever is conducive to the heavenly life as these two members contain the spiritual covenant which God made for the salvation of his church I will put my law in their inward parts and write it on their hearts I will pardon all their iniquities Jeremiah 31 33 and 33 8 here our savior begins with the forgiveness of sins and then adds the subsequent blessing that is that God would protect us by his power and support us by the aid of his spirit so that we may stand invincible against all temptations to sins he gives the name of debts because we owe the punishment due to them a debt which we could not possibly pay where we not discharged by this remission the result of his free mercy when he freely expunges the debt accepting nothing in return but of his own mercy receiving satisfaction in Christ who gave himself a ransom for us hence those who expect to satisfy God by merits of their own or of others or to compensate and purchase forgiveness by means of satisfactions have no share in this free pardon and while they address God in this petition do nothing more than subscribe their own accusation and seal their condemnation by their own testimony for they confess that they are debtors unless they are discharged by means of forgiveness this forgiveness however they do not receive but rather reject when they obtrude their merits and satisfactions upon God since by so doing they do not implore his mercy but appeal to his justice let those again who dream of a perfection which makes it unnecessary to seek pardon find their disciples among those whose itching ears only let them understand that those whom they thus acquire have been carried away from Christ since he by instructing all to confess their guilt receives none but sinners not that he may soothe and so encourage them in their sins but because he knows that believers are never so divested of the sins of the flesh as not to remain subject to the justice of God it is indeed to be wished it ought even to be our strenuous endeavor to perform all the parts of our duty so as truly to congratulate ourselves before God as being pure from every stain but as God is pleased to renew his image in us by degrees so that to some extent there is always a residue of corruption in our flesh we ought by no means to neglect the remedy but if Christ according to the authority given him by his father enjoins us during the whole course of our lives to implore pardon who can tolerate those new teachers who by the phantom of perfect innocence endeavor to dazzle the simple and make them believe that they can render themselves completely free from guilt this as John declares is nothing else than to make God a liar 1 John 1 verse 10 in like manner those foolish men mutilate the covenant we have seen that our salvation is contained by concealing one head of it and so destroying it entirely being guilty not only of profanity in that they separate things which ought to be indissolubly connected but also of wickedness and cruelty in overwhelming wretched souls with despair of treachery also to themselves and their followers in that they encourage themselves in a carelessness diametrically in the mercy of God it is excessively childish to object that when they long for the advent of the kingdom of God they at the same time pray for the abolition of sin in the former division of the prayer absolute perfection is set before us but in the latter our own weakness thus the two fitly correspond to each other we strive for the goal and at the same time neglect not the remedies which our necessities require in the next part of the petition we pray to be forgiven as we forgive our debtors that is as we spare and pardon all by whom we have in any way offended either indeed by unjust or in word by contamilious treatment not that we can forgive the guilt of a fault or offense this belongs to God only but we can forgive to this extent we can voluntarily divest our minds of wrath hatred and revenge and deface the remembrance of injuries by a voluntary oblivion wherefore we are not to ask the forgiveness of our sins from God unless we forgive the offenses of all who are or have been injurious to us if we retain any hatred in our minds if we meditate revenge and devise the means of hurting nay if we do not return to a good understanding with our enemies perform every kind of friendly office and endeavor to effect a reconciliation with them we by this petition beseech God not to grant us forgiveness for we ask him to do to us as we do to others this is the same as asking him not to do unless we do also what then do such persons obtain by this petition but a heavier judgment by the way it is to be observed that the condition of being forgiven as we forgive our debtors is not added because by forgiving others we deserve forgiveness as if the cause of forgiveness were expressed but by the use of this expression the Lord has been pleased partly to solace the weakness of our faith using it as a sign to assure us that our sins are certainly forgiven as we are certainly conscious of having forgiven others when our mind is completely purged from all envy, hatred and malice and partly using as a badge by which he excludes from the number of his children all who prone to revenge and reluctant to forgive obstinately keep up their enmity cherishing against others that indignation which they deprecate from themselves so that they should not venture to invoke him as a father in the Gospel of Luke we have this distinctly stated in the words of Christ 46 the sixth petition corresponds as we have observed to the promise of writing the law upon our hearts but because we do not obey God without a continual warfare without sharp and arduous contests we here pray that he would furnish us with armor and defend us by his protection that we may be able to obtain the victory by this we are reminded that we not only have need of the gift of the spirit inwardly to soften our hearts and turn and direct them to the obedience of God but also of his assistance to render us invincible by all the wiles and violent assaults of Satan the forms of temptation are many and various the depraved conceptions of the law conceptions which our concupiscence suggests or the devil excites are temptations and things which in their own nature are not evil become temptations by the wiles of the devil when they are presented to our eyes in such a way that the view of them makes us withdraw or decline from God these temptations are both on the right hand and on the left on the right when riches and honors which by their glare and the semblance of good which they present generally dazzle the eyes of men and so enticed by their blandishments that caught by their snares and intoxicated by their sweetness they forget their God on the left when offended by the hardship and bitterness of poverty disgrace contempt afflictions and other things of that description they despond cast away their confidence and hope and are at length totally estranged from God in regard to both kinds of temptation which either encindled in us by concupiscence or presented by the craft of Satan's war against us we pray God the Father not to allow us to be overcome but rather to raise and support us by his hand that strengthened by his mighty power we may stand firm against all the assaults of our malignant enemy we pray the thoughts which he sends into our minds next we pray that whatever of either description is allotted us we may turn to good that is may neither be inflated with prosperity nor cast down by adversity here however we do not ask to be altogether exempted from temptation which is very necessary to excite, stimulate and urge us on that we may not become too lethargic because not without reason that David wished to be tried nor is it without cause that the Lord daily tries his elect chastising them by disgrace poverty, tribulation and other kinds of cross but the temptations of God and Satan are very different Satan tempts that he may destroy condemn, confound throw headlong God that by proving his people he may make trial of their sincerity and by exercising their strength confirm it may mortify, tame and cauterize their flesh which if not curbed in this manner would wanton and exalt above measure besides Satan attacks those who are unarmed and unprepared that he may destroy them unawares whereas whatever God sends he quote will with the temptation also make a way to escape he may be able to bear it end quote whether by the term evil we understand the devil or sin is not of the least consequence Satan is indeed the very enemy who lays snares for our life but it is by sin that he is armed for our destruction our petition therefore is that we may not be overcome or overwhelmed with temptation but in the strength of the Lord all the powers by which we are assailed in other words may not fall under temptation that being thus taken under his charge and protection we may remain invincible by sin, death, the gates of hell and the whole power of the devil in other words be delivered from evil here it is carefully to be observed that we have no strength to contend with such a combatant as the devil or to sustain the violence of his assault were it otherwise it would be mockery of God to ask of him what we already possess in ourselves assuredly those who in self-confidence prepare for such a fight do not understand how bold and well equipped the enemy is with whom they have to do now we ask to be delivered from his power as from the mouth of some furious raging lion who would instantly tear us teeth and claws and swallow us up did not the Lord rescue us from the midst of death at the same time knowing that if the Lord is present and will fight for us while we stand by through him we shall do valiantly Psalm 60 verse 12 let others if they will confide in the powers and resources of their free will which they think they possess enough for us that we stand strong in the power of God alone but the prayer comprehends more than at first sight it seems to do for if the spirit of God is our strength in waging the contest with Satan we cannot gain the victory unless we are filled with him and thereby freed from all infirmity of the flesh therefore when we pray to be delivered from sin and Satan we at the same time desire to be enriched with new supplies of divine grace until completely replenished with them we triumph over every evil to some it seems rude and harsh to ask God not to lead us into temptation since as James declares James 113 it is contrary to his nature to do so this difficulty has already been partly solved by the fact that our concupiscence is the cause and therefore properly bears the blame for all the temptations by which we are overcome all that James means is that it is vain and unjust to ascribe to God vices which our own consciousness compels us to impute to ourselves but this is no reason why God may not when he sees it meet bring us into bondage to Satan give us up to a reprobate mind and shameful lusts and so by a just indeed but often hidden judgment lead us into temptation though the cause is often concealed from men it is well known to him hence we may see that the expression is not improper if we are persuaded that it is not without cause he so often threatens to give sure signs of his vengeance by blinding the reprobate and hardening their hearts 47 these three petitions in which we specially commend ourselves we have to God clearly show what we formerly observed sections 38 and 39 that the prayers of Christians should be public and have respect to the public edification of the church and the advancement of believers in spiritual communion for no one requests that anything should be given to him as an individual but we all ask in common for daily bread and the forgiveness of sins not to be led into temptation but delivered from evil moreover there is subjoined the reason for our great boldness in asking and confidence of obtaining sections 11 and 36 although this does not exist in the Latin copies yet as it accords so well with the whole we cannot think of omitting it the words are thine is the kingdom and the power and the glory forever here is the calm and firm assurance of our faith for where our prayers to be commended to God by our own worth who would venture even to whisper before him now however wretched we may be however unworthy however devoid of commendation we shall never want a reason for prayer nor a ground of confidence since the kingdom power and glory can never be rested from our father the last word is amen by which is expressed the eagerness of our desire to obtain the things which we ask while our hope is confirmed that all things have already been obtained and will assuredly be granted to us seeing they have been promised by God who cannot deceive this accords with the form of expression to which we have already adverted grant oh Lord for thine name's sake not on account of us or righteousness and quote by this the saints not only express the end of their prayers but confess that they are unworthy of obtaining did not God find the cause in himself and were not their confidence founded entirely on his nature 48 all things that we ought indeed all that we are able to ask of God are contained in this formula and as it were rule of prayer delivered by Christ our divine master whom the father has appointed to be our teacher and to whom alone he would have us to listen Matthew 17 verse 5 for he ever was the eternal wisdom of the father and being made man was manifested as the wonderful the counselor Isaiah 11 verse 2 accordingly this prayer is complete in all its parts complete that whatever is extraneous and foreign to it whatever cannot be referred to it is impious and unworthy of the approbation of God for he has here summarily prescribed what is worthy of him what is acceptable to him and what is necessary for us in short whatever he is pleased to grant those therefore who presume to go further and ask something more from God first seek to add of their own to the wisdom of God this it is insane blasphemy to do secondly refusing to confine themselves within the will of God and despising it they wonder as their cupidity directs lastly they will never obtain anything seeing they pray without faith for there cannot be a doubt that all such prayers are made without faith because at variance with the word of God on which if faith do not always lean it cannot possibly stand those who disregarding the master's rule indulge their own wishes not only have not the word of God but as much as in them lies oppose it hence Turtulian has not less truly than elegantly termed it lawful prayer tacitly intimating that all other prayers are lawless and illicit 49 by this however we would not have it understood that we are so restricted to this form of prayer as to make it unlawful to change a word or syllable of it for in scripture we meet with many prayers differing greatly from it in word yet written by the same spirit and capable of being used by us with the greatest advantage many prayers also are continually suggested to believers by the same spirit though in expression they bear no great resemblance to it all we mean to say is that no man should wish expect or ask anything which is not summarily comprehended in this prayer though the words may be very different there must be no difference in the sense in this way all prayers both those which are contained in the scripture and those which come forth from pious breasts must be referred to it certainly none can ever equal it far less surpass it in perfection it omits nothing which can conceive in praise of God nothing which we can imagine advantageous to man and the whole is so exact that all hope of improving it may well be renounced in short let us remember that we have here the doctrine of heavenly wisdom God has taught what he willed to carry 50 but although it has been said above section 7, 27, etc that we ought always to raise our minds upwards towards God and pray without ceasing yet such is our weakness which requires to be supported such our torpor which requires to be stimulated that it is requisite for us to appoint special hours for this exercise hours which are not to pass away and during which the whole affections of our minds are to be completely occupied namely when we rise in the morning before we commence our daily work when we sit down to food when by the blessing of God we have taken it and when we retire to rest this however must not be a superstitious observance of hours by which as it were performing a task to God we think we are discharged as to other hours it should rather be considered as a discipline by which our weakness is exercised and ever and none stimulated in particular it must be our anxious care whenever we are ourselves pressed or see others pressed by any straight instantly to have recourse to him not only with quickened pace but with quickened minds and again we must not in any prosperity of ourselves or others omit to testify our recognition of his hand by praise and thanksgiving lastly we must in all our prayers carefully avoid wishing to confine God to certain circumstances or prescribe to him the time, place or mode of action in like manner we are taught by this prayer not to fix any law or impose any condition upon him but leave it entirely to him to adopt whatever course of procedure seems to him best in respect of method, time and place for before we offer up any petition for ourselves we ask that his will may be done and by so doing place our will in subordination to his just as if we had laid a curb upon it that instead of presuming to give law to God it may regard him as the ruler and disposer of all its wishes 51. If with minds thus framed to obedience we allow ourselves to be governed by the laws of divine providence we shall easily learn to persevere in prayer and suspending our own desires wait patiently for the Lord certain however little the appearance of it may be that he is always present with us and will in his own time show how very far he was from turning a deaf ear to prayers though to the eyes of men they may seem to be disregarded this will be a very present consolation if at any time God does not grant an immediate answer to our prayers preventing us from fainting or giving way to despondency as those are want to do who in invoking God are so born away by their own fervor that unless he yield on their first importunity and give present help they imagine that he is angry and offended with them and abandoning all hope of success cease from prayer on the contrary deferring our hope with well tempered equanimity let us insist with that perseverance which is so strongly recommended to us in scripture we may often see in the Psalms how David and other believers after they are almost weary of praying and seem to have been beating the air passing a God who would not hear yet cease not to pray because due authority is not given to the word of God unless the faith placed in it is superior to all events again let us not tempt God and by wearying him with our importunity provoke his anger against us many have a practice of formally bargaining with God on certain conditions and as if he were the servant of their lust we may often see in the Psalms how David and other believers are finding him to certain stipulations with which if he do not immediately comply they are indignant and fretful murmur, complain, and make a noise thus offended he often in his anger grants to such persons what in mercy he kindly denies to others of this we have a proof in the children of Israel that they do not have any connection with their flesh Numbers 11 verses 18 and 33 52 but if our sense is not able till after long expectation to perceive what the result of prayer is or experience any benefit from it still our faith will assure us of that which cannot be perceived by sense that is that we have obtained what was fit for us and so surely engaged to take an interest in all our troubles from the moment they have been deposited in his bosom in this way we shall possess abundance in poverty and comfort in affliction for though all things fail God will never abandon us and he cannot frustrate the expectation and patience of his people he alone will suffice for all since in himself he comprehends all good and will at last reveal it to us on the day of judgment when his kingdom shall be plainly manifested we may add that although God complies with our request he does not always give an answer in the very terms of our prayers but while apparently holding us in suspense yet in an unknown way shows that our prayers have not been in vain this is the meaning of the words of John quote we know that he hear us whatsoever we ask we know that we have the petitions that we desired of him first John 5 verse 15 it might seem that there is here a great superfluity of words but the declaration is most useful namely that God even when he does not comply with our requests yet listens and is favorable to our prayers so that our hope founded on his word is never disappointed but believers have always need of being supported by this patience as they could not stand long if they did not lean upon it for the trials by which the Lord proves and exercises us are severe nay he often drives us to extremes and when driven allows us long to stick fast in the mire before he gives us any taste of his sweetness as Hannah says quote what could they here do but become dispirited and rush on despair were they not when afflicted desolate and half-dead comforted with the thought that they are regarded by God and that there will be an end to their present evils but however secure their hopes may stand they in the meantime cease not to pray they in the meantime cease not to pray since prayer unaccompanied by perseverance leads to no result end of section 38