Calvin, Institutes, Vol.3, Part 21
(... continued from part 20)
Chapter 20.
20. Of prayer--a perpetual exercise of faith. The daily benefits
derived from it.
The principal divisions of this chapter are,-- I. Connection of
the subject of prayer with the previous chapters. The nature of
prayer, and its necessity as a Christian exercise, sec. 1, 2. II. To
whom prayer is to be offered. Refutation of an objection which is
too apt to present itself to the mind, sec. 3. III. Rules to be
observed in prayer, sec. 4-16. IV. Through whom prayer is to be
made, sec. 17-19. V. Refutation of an error as to the doctrine of
our Mediator and Intercessor, with answers to the leading arguments
urged in support of the intercession of saints, sec. 20-27. VI. The
nature of prayer, and some of its accidents, sec. 28-33. VII. A
perfect form of invocation, or an exposition of the Lord's Prayer,
sec. 34-50. VIII. Some rules to be observed with regard to prayer,
as time, perseverance, the feeling of the mind, and the assurance of
faith, sec. 50-52.
Sections.
1. A general summary of what is contained in the previous part of
the work. A transition to the doctrine of prayer. Its
connection with the subject of faith.
2. Prayer defined. Its necessity and use.
3. Objection, that prayer seems useless, because God already knows
our wants. Answer, from the institution and end of prayer.
Confirmation by example. Its necessity and propriety.
Perpetually reminds us of our duty, and leads to meditation on
divine providence. Conclusion. Prayer a most useful exercise.
This proved by three passages of Scripture.
4. Rules to be observed in prayer. First, reverence to God. How the
mind ought to be composed.
5. All giddiness of mind must be excluded, and all our feelings
seriously engaged. This confirmed by the form of lifting the
hand in prayer. We must ask only in so far as God permits. To
help our weakness, God gives the Spirit to be our guide in
prayer. What the office of the Spirit in this respect. We must
still pray both with the heart and the lips.
6. Second rule of prayer, a sense of our want. This rule violated,
1. By perfunctory and formal prayer 2. By hypocrites who have
no sense of their sins. 3. By giddiness in prayer. Remedies.
7. Objection, that we are not always under the same necessity of
praying. Answer, we must pray always. This answer confirmed by
an examination of the dangers by which both our life and our
salvation are every moment threatened. Confirmed farther by the
command and permission of God, by the nature of true
repentance, and a consideration of impenitence. Conclusion.
8. Third rule, the suppression of all pride. Examples. Daniel,
David, Isaiah, Jeremiah, Baruch.
9. Advantage of thus suppressing pride. It leads to earnest entreaty
for pardon, accompanied with humble confession and sure
confidence in the Divine mercy. This may not always be
expressed in words. It is peculiar to pious penitents. A
general introduction to procure favour to our prayers never to
be omitted.
10. Objection to the third rule of prayer. Of the glorying of the
saints. Answer. Confirmation of the answer.
11. Fourth rule of prayer,--a sure confidence of being heard
animating us to prayer. The kind of confidence required, viz.,
a serious conviction of our misery, joined with sure hope. From
these true prayer springs. How diffidence impairs prayer. In
general, faith is required.
12. This faith and sure hope regarded by our opponents as most
absurd. Their error described and refuted by various passages
of Scripture, which show that acceptable prayer is accompanied
with these qualities. No repugnance between this certainty and
an acknowledgment of our destitution.
13. To our unworthiness we oppose, 1. The command of God. 2. The
promise. Rebels and hypocrites completely condemned. Passages
of Scripture confirming the command to pray.
14. Other passages respecting the promises which belong to the pious
when they invoke God. These realized though we are not
possessed of the same holiness as other distinguished servants
of God, provided we indulge no vain confidence, and sincerely
betake ourselves to the mercy of God. Those who do not invoke
God under urgent necessity are no better than idolaters. This
concurrence of fear and confidence reconciles the different
passages of Scripture, as to humbling ourselves in prayer, and
causing our prayers to ascend.
15. Objection founded on some examples, viz., that prayers have
proved effectual, though not according to the form prescribed.
Answer. Such examples, though not given for our imitation, are
of the greatest use. Objection, the prayers of the faithful
sometimes not effectual. Answer confirmed by a noble passage of
Augustine. Rule for right prayer.
16. The above four rules of prayer not so rigidly exacted, as that
every prayer deficient in them in any respect is rejected by
God. This shown by examples. Conclusion, or summary of this
section.
17. Through whom God is to be invoked, viz., Jesus Christ. This
founded on a consideration of the divine majesty, and the
precept and promise of God himself. God therefore to be invoked
only in the name of Christ.
18. From the first all believers were heard through him only: yet
this specially restricted to the period subsequent to his
ascension. The ground of this restriction.
19. The wrath of God lies on those who reject Christ as a Mediator.
This excludes not the mutual intercession of saints on the
earth.
20. Refutation of errors interfering with the intercession of
Christ. 1. Christ the Mediator of redemption; the saints
mediators of intercession. Answer confirmed by the clear
testimony of Scripture, and by a passage from Augustine. The
nature of Christ's intercession.
21. Of the intercession of saints living with Christ in heaven.
Fiction of the Papists in regard to it. Refuted. 1. Its
absurdity. 2. It is no where mentioned by Scripture. 3. Appeal
to the conscience of the superstitious. 4. Its blasphemy.
Exception. Answers.
22. Monstrous errors resulting from this fiction. Refutation.
Exception by the advocates of this fiction. Answer.
23. Arguments of the Papists for the intercession of saints. 1. From
the duty and office of angels. Answer. 2. From an expression of
Jeremiah respecting Moses and Samuel. Answer, retorting the
argument. 3. The meaning of the prophet confirmed by a similar
passage in Ezekiel, and the testimony of an apostle.
24. 4. Fourth Papistical argument from the nature of charity, which
is more perfect in the saints in glory. Answer.
25. Argument founded on a passage in Moses. Answer.
26. Argument from its being said that the prayers of saints are
heard. Answer, confirmed by Scripture, and illustrated by
examples.
27. Conclusion, that the saints cannot be invoked without impiety.
1. It robs God of his glory. 2. Destroys the intercession of
Christ. 3. Is repugnant to the word of God. 4. Is opposed to
the due method of prayer. 5. Is without approved example. 6.
Springs from distrust. Last objection. Answer.
28. Kinds of prayer. Vows. Supplications. Petitions. Thanksgiving.
Connection of these, their constant use and necessity.
Particular explanation confirmed by reason, Scripture, and
example. Rule as to supplication and thanksgiving.
29. The accidents of prayer, viz., private and public, constant, at
stated seasons, &c. Exception in time of necessity. Prayer
without ceasing. Its nature. Garrulity of Papists and
hypocrites refuted. The scope and parts of prayer. Secret
prayer. Prayer at all places. Private and public prayer.
30. Of public places or churches in which common prayers are offered
up. Right use of churches. Abuse.
31. Of utterance and singing. These of no avail if not from the
heart. The use of the voice refers more to public than private
prayer.
32. Singing of the greatest antiquity, but not universal. How to be
performed.
33. Public prayers should be in the vulgar, not in a foreign tongue.
Reason, 1. The nature of the Church. 2. Authority of an
apostle. Sincere affection always necessary. The tongue not
always necessary. Bending of the knee, and uncovering of the
head.
34. The form of prayer delivered by Christ displays the boundless
goodness of our heavenly Father. The great comfort thereby
afforded.
35. Lord's Prayer divided into six petitions. Subdivision into two
principal parts, the former referring to the glory of God, the
latter to our salvation.
36. The use of the term Father implies, 1. That we pray to God in
the name of Christ alone. 2. That we lay aside all distrust. 3.
That we expect every thing that is for our good.
37. Objection, that our sins exclude us from the presence of him
whom we have made a Judge, not a Father. Answer, from the
nature of God, as described by an apostle, the parable of the
prodigal son, and from the expression, _Our_ Father. Christ the
earnest, the Holy Spirit the witness, of our adoption.
38. Why God is called generally, Our Father.
39. We may pray specially for ourselves and certain others, provided
we have in our mind a general reference to all.
40. In what sense God is said to be _in heaven_. A threefold use of
this doctrine for our consolation. Three cautions. Summary of
the preface to the Lord's Prayer.
41. The necessity of the first petition a proof of our
unrighteousness. What meant by the name of God. How it is
hallowed. Parts of this hallowing. A deprecation of the sins by
which the name of God is profaned.
42. Distinction between the first and second petitions. The kingdom
of God, what. How said to come. Special exposition of this
petition. It reminds us of three things. Advent of the kingdom
of God in the world.
43. Distinction between the second and third petitions. The will
here meant not the secret will or good pleasure of God, but
that manifested in the word. Conclusion of the three first
petitions.
44. A summary of the second part of the Lord's Prayer. Three
petitions. What contained in the first. Declares the exceeding
kindness of God, and our distrust. What meant by _bread_. Why
the petition for bread precedes that for the forgiveness of
sins. Why it is called ours. Why to be sought _this day_, or
_daily_. The doctrine resulting from this petition, illustrated
by an example. Two classes of men sin in regard to this
petition. In what sense it is called, our bread. Why we ask God
to give it to us.
45. Close connection between this and the subsequent petition. Why
our sins are called debts. This petition violated, 1. By those
who think they can satisfy God by their own merits, or those of
others. 2. By those who dream of a perfection which makes
pardon unnecessary. Why the elect cannot attain perfection in
this life. Refutation of the libertine dreamers of perfection.
Objection refuted. In what sense we are said to forgive those
who have sinned against us. How the condition is to be
understood.
46. The sixth petition reduced to three heads. 1. The various forms
of temptation. The depraved conceptions of our minds. The wiles
of Satan, on the right hand and on the left. 2. What it is to
be led into temptation. We do not ask not to be tempted of God.
What meant by evil, or the evil one. Summary of this petition.
How necessary it is. Condemns the pride of the superstitious.
Includes many excellent properties. In what sense God may be
said to lead us into temptation.
47. The three last petitions show that the prayers of Christians
ought to be public. The conclusion of the Lord's Prayer. Why
the word Amen is added.
48. The Lord's Prayer contains every thing that we can or ought to
ask of God. Those who go beyond it sin in three ways.
49. We may, after the example of the saints, frame our prayers in
different words, provided there is no difference in meaning.
50. Some circumstances to be observed. Of appointing special hours
of prayer. What to be aimed at, what avoided. The will of God,
the rule of our prayers.
51. Perseverance in prayer especially recommended, both by precept
and example. Condemnatory of those who assign to God a time and
mode of hearing.
52. Of the dignity of faith, through which we always obtain, in
answer to prayer, whatever is most expedient for us. The
knowledge of this most necessary.
1. From the previous part of the work we clearly see how
completely destitute man is of all good, how devoid of every means
of procuring his own salvation. Hence, if he would obtain succour in
his necessity, he must go beyond himself, and procure it in some
other quarter. It has farther been shown that the Lord kindly and
spontaneously manifests himself in Christ, in whom he offers all
happiness for our misery, all abundance for our want, opening up the
treasures of heaven to us, so that we may turn with full faith to
his beloved Son, depend upon him with full expectation, rest in him,
and cleave to him with full hope. This, indeed, is that secret and
hidden philosophy which cannot be learned by syllogisms: a
philosophy thoroughly understood by those whose eyes God has so
opened as to see light in his light (Ps. 36: 9.) But after we have
learned by faith to know that whatever is necessary for us or
defective in us is supplied in God and in our Lord Jesus Christ, in
whom it hath pleased the Father that all fulness should dwell, that
we may thence draw as from an inexhaustible fountain, it remains for
us to seek and in prayer implore of him what we have learned to be
in him. To know God as the sovereign disposer of all good, inviting
us to present our requests, and yet not to approach or ask of him,
were so far from availing us, that it were just as if one told of a
treasure were to allow it to remain buried in the ground. Hence the
Apostle, to show that a faith unaccompanied with prayer to God
cannot be genuine, states this to be the order: As faith springs
from the Gospel, so by faith our hearts are framed to call upon the
name of God, (Rom. 10: 14.) And this is the very thing which he had
expressed some time before, viz., that the _Spirit of adoption_,
which seals the testimony of the Gospel on our hearts, gives us
courage to make our requests known unto God, calls forth groanings
which cannot be uttered, and enables us to cry, Abba, Father, (Rom.
8: 26.) This last point, as we have hitherto only touched upon it
slightly in passing, must now be treated more fully.
2. To _prayer_, then, are we indebted for penetrating to those
riches which are treasured up for us with our heavenly Father. For
there is a kind of intercourse between God and men, by which, having
entered the upper sanctuary, they appear before Him and appeal to
his promises, that when necessity requires they may learn by
experiences that what they believed merely on the authority of his
word was not in vain. Accordingly, we see that nothing is set before
us as an object of expectation from the Lord which we are not
enjoined to ask of Him in prayer, so true it is that prayer digs up
those treasures which the Gospel of our Lord discovers to the eye of
faith. The necessity and utility of this exercise of prayer no words
can sufficiently express. Assuredly it is not without cause our
heavenly Father declares that our only safety is in calling upon his
name, since by it we invoke the presence of his providence to watch
over our interests, of his power to sustain us when weak and almost
fainting, of his goodness to receive us into favour, though
miserably loaded with sin; in fine, call upon him to manifest
himself to us in all his perfections. Hence, admirable peace and
tranquillity are given to our consciences; for the straits by which
we were pressed being laid before the Lord, we rest fully satisfied
with the assurance that none of our evils are unknown to him, and
that he is both able and willing to make the best provision for us.
3. But some one will say, Does he not know without a monitor
both what our difficulties are, and what is meet for our interest,
so that it seems in some measure superfluous to solicit him by our
prayers, as if he were winking, or even sleeping, until aroused by
the sound of our voice?[1] Those who argue thus attend not to the
end for which the Lord taught us to pray. It was not so much for his
sake as for ours. He wills indeed, as is just, that due honour be
paid him by acknowledging that all which men desire or feel to be
useful, and pray to obtain, is derived from him. But even the
benefit of the homage which we thus pay him redounds to ourselves.
Hence the holy patriarchs, the more confidently they proclaimed the
mercies of God to themselves and others felt the stronger incitement
to prayer. It will be sufficient to refer to the example of Elijah,
who being assured of the purpose of God had good ground for the
promise of rain which he gives to Ahab, and yet prays anxiously upon
his knees, and sends his servant seven times to inquire, (1 Kings
18: 42;) not that he discredits the oracle, but because he knows it
to be his duty to lay his desires before God, lest his faith should
become drowsy or torpid. Wherefore, although it is true that while
we are listless or insensible to our wretchedness, he wakes and
watches for use and sometimes even assists us unasked; it is very
much for our interest to be constantly supplicating him; first, that
our heart may always be inflamed with a serious and ardent desire of
seeking, loving and serving him, while we accustom ourselves to have
recourse to him as a sacred anchor in every necessity; secondly,
that no desires, no longing whatever, of which we are ashamed to
make him the witness, may enter our minds, while we learn to place
all our wishes in his sight, and thus pour out our heart before him;
and, lastly, that we may be prepared to receive all his benefits
with true gratitude and thanksgiving, while our prayers remind us
that they proceed from his hand. Moreover, having obtained what we
asked, being persuaded that he has answered our prayers, we are led
to long more earnestly for his favour, and at the same time have
greater pleasure in welcoming the blessings which we perceive to
have been obtained by our prayers. Lastly, use and experience
confirm the thought of his providence in our minds in a manner
adapted to our weakness, when we understand that he not only
promises that he will never fail us, and spontaneously gives us
access to approach him in every time of need, but has his hand
always stretched out to assist his people, not amusing them with
words, but proving himself to be a present aid. For these reasons,
though our most merciful Father never slumbers nor sleeps, he very
often seems to do so, that thus he may exercise us, when we might
otherwise be listless and slothful, in asking, entreating, and
earnestly beseeching him to our great good. It is very absurd,
therefore, to dissuade men from prayer, by pretending that Divine
Providence, which is always watching over the government of the
universes is in vain importuned by our supplications, when, on the
contrary, the Lord himself declares, that he is "nigh unto all that
call upon him, to all that call upon him in truth, (Ps. 145: 18.) No
better is the frivolous allegation of others, that it is superfluous
to pray for things which the Lord is ready of his own accord to
bestow; since it is his pleasure that those very things which flow
from his spontaneous liberality should be acknowledged as conceded
to our prayers. This is testified by that memorable sentence in the
psalms to which many others corresponds: "The eyes of the Lord are
upon the righteous, and his ears are open unto their cry," (Ps. 34:
15.) This passage, while extolling the care which Divine Providence
spontaneously exercises over the safety of believers, omits not the
exercise of faith by which the mind is aroused from sloth. The eyes
of God are awake to assist the blind in their necessity, but he is
likewise pleased to listen to our groans, that he may give us the
better proof of his love. And thus both things are true, "He that
keepeth Israel shall neither slumber nor sleep," (Ps. 121: 4;) and
yet whenever he sees us dumb and torpid, he withdraws as if he had
forgotten us.
4. Let the first rule of right prayer then be, to have our
heart and mind framed as becomes those who are entering into
converse with God. This we shall accomplish in regard to the mind,
if, laying aside carnal thoughts and cares which might interfere
with the direct and pure contemplation of God, it not only be wholly
intent on prayer, but also, as far as possible, be borne and raised
above itself. I do not here insist on a mind so disengaged as to
feel none of the gnawings of anxiety; on the contrary, it is by much
anxiety that the fervor 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 our blind and stupid reason is wont
to devise, nor keep itself confined within the little measure of its
own vanity, but rise to a purity worthy of God.
5. Both things are specially worthy of notice. First, let every
one in professing to pray turn thither all his thoughts and
feelings, and be not (as is usual) distracted by wandering thoughts;
because nothing is more contrary to the reverence due to God than
that levity which bespeaks a mind too much given to license and
devoid of fear. In this matter we ought to labour the more earnestly
the more difficult we experience it to be; for no man is so intent
on prayer as not to feel many thoughts creeping in, and either
breaking off the tenor of his prayer, or retarding it by some
turning or digression. Here let us consider how unbecoming it is
when God admits us to familiar intercourse to abuse his great
condescension by mingling things sacred and profane, reverence for
him not keeping our minds under restraint; but just as if in prayer
we were conversing with one like ourselves forgetting him, and
allowing our thoughts to run to and fro. Let us know, then, that
none duly prepare themselves for prayer but those who are so
impressed with the majesty of God that they engage in it free from
all earthly cares and affections. The ceremony of lifting up our
hands in prayer is designed to remind us that we are far removed
from God, unless our thoughts rise upward: as it is said in the
psalm, "Unto thee, O Lord, do I lift up my soul," (Psalm 25: 1.) And
Scripture repeatedly uses the expression to _raise our prayers_
meaning that those who would be heard by God must not grovel in the
mire. The sum is, that the more liberally God deals with us,
condescendingly inviting us to disburden our cares into his bosom,
the less excusable we are if this admirable and incomparable
blessing does not in our estimation outweigh all other things, and
win our affection, that prayer may seriously engage our every
thought and feeling. This cannot be unless our mind, strenuously
exerting itself against all impediments, rise upward. Our second
proposition was, that we are to ask only in so far as God permits.
For though he bids us pour out our hearts, (Ps. 62: 8) he does not
indiscriminately give loose reins to foolish and depraved
affections; and when he promises that he will grant believers their
wish, his indulgence does not proceed so far as to submit to their
caprice. In both matters grievous delinquencies are everywhere
committed. For not only do many without modesty, without reverence,
presume to invoke God concerning their frivolities, but impudently
bring forward their dreams, whatever they may be, before the
tribunal of God. Such is the folly or stupidity under which they
labour, that they have the hardihood to obtrude upon God desires so
vile, that they would blush exceedingly to impart them to their
fellow men. Profane writers have derided and even expressed their
detestation of this presumption, and yet the vice has always
prevailed. Hence, as the ambitious adopted Jupiter as their patron;
the avaricious, Mercury; the literary aspirants, Apollo and Minerva;
the warlike, Mars; the licentious, Venus: so in the present day, as
I lately observed, men in prayer give greater license to their
unlawful desires than if they were telling jocular tales among their
equals. God does not suffer his condescension to be thus mocked, but
vindicating his own light, places our wishes under the restraint of
his authority. We must, therefore, attend to the observation of
John: "This is the confidence that we have in him, that if we ask
any thing according to his will, he heareth us," (1 John 5: 14.) But
as our faculties are far from being able to attain to such high
perfection, we must seek for some means to assist them. As the eye
of our mind should be intent upon God, so the affection of our heart
ought to follow in the same course. But both fall far beneath this,
or rather, they faint and fail, and are carried in a contrary
direction. To assist this weakness, God gives us the guidance of the
Spirit in our prayers to dictate what is right, and regulate our
affections. For seeing "we know not what we should pray for as we
ought," "the Spirit itself maketh intercession for us with groanings
which cannot be uttered," (Rom. 8: 26) not that he actually prays or
groans, but he excites in us sighs, and wishes, and confidence,
which our natural powers are not at all able to conceive. Nor is it
without cause Paul gives the name of _groanings which cannot be
uttered_ to the prayers which believers send forth under the
guidance of the Spirit. For those who are truly exercised in prayer
are not unaware that blind anxieties so restrain and perplex them,
that they can scarcely find what it becomes them to utter; nay, in
attempting to lisp they halt and hesitate. Hence it appears that to
pray aright is a special gift. We do not speak thus in indulgence to
our 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 take possession of our minds while otherwise
occupied. Our meaning is, that, weary of our own heartlessness and
sloth, we are to long for the aid of the Spirit. Nor, indeed, does
Paul, when he enjoins us to pray _in the Spirit_, (1 Cor. 14: 15,)
cease to exhort us to vigilance, intimating, that while the
inspiration of the Spirit is effectual to the formation of prayer,
it by no means impedes or retards our own endeavours; since in this
matter God is pleased to try how efficiently faith influences our
hearts.
6. Another rule of prayer is, that in asking we must always
truly feel our wants, and seriously considering that we need all the
things which we ask, accompany the prayer with a sincere, nay,
ardent desire of obtaining them. Many repeat prayers in a
perfunctory manner from a set form, as if they were performing a
task to God, and though they confess that this is a necessary remedy
for the evils of their condition, because it were fatal to be left
without the divine aid which they implore, it still appears that
they perform the duty from custom, because their minds are meanwhile
cold, and they ponder not what they ask. A general and confused
feeling of their necessity leads them to pray, but it does not make
them solicitous as in a matter of present consequence, that they may
obtain the supply of their need. Moreover, can we suppose anything
more hateful or even more execrable to God than this fiction of
asking the pardon of sins, while he who asks at the very time either
thinks that he is not a sinner, or, at least, is not thinking that
he is a sinner; in other words, a fiction by which God is plainly
held in derision? But mankind, as I have lately said, are full of
depravity, so that in the way of perfunctory service they often ask
many things of God which they think come to them without his
beneficence, or from some other quarter, or are already certainly in
their possession. There is another fault which seems less heinous,
but is not to be tolerated. Some murmur out prayers without
meditation, their only principle being that God is to be propitiated
by prayer. Believers ought to be specially on their guard never to
appear in the presence of God with the intention of presenting a
request unless they are under some serious impression, and are, at
the same time, desirous to obtain it. Nay, although in these things
which we ask only for the glory of God, we seem not at first sight
to consult for our necessity, yet we ought not to ask with less
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: 13.) Therefore, common
sense itself dictates, that as we are too sluggish, we must be
stimulated by God to pray earnestly whenever the occasion requires.
This David calls a time when God "may be found," (a seasonable
time;) because, as he declares in several other passages, that the
more hardly grievances, annoyances, fears, and other kinds of trial
press us, the freer is our access to God, as if he were inviting us
to himself. Still not less true is the injunction of Paul to pray
"always," (Eph. 6: 18;) because, however prosperously according to
our view, things proceed, and however we may be surrounded on all
sides with grounds of joy, there is not an instant of time during
which our want does not exhort us to prayer. A man abounds in wheat
and wine; but as he cannot enjoy a morsel of bread, unless by the
continual bounty of God, his granaries or cellars will not prevent
him from asking for daily bread. Then, if we consider how many
dangers impend every moment, fear itself will teach us that no time
ought to be without prayer. This, however, may be better known in
spiritual matters. For when will the many sins of which we are
conscious allow us to sit secure without suppliantly entreating
freedom from guilt and punishment? When will temptation give us a
truce, making it unnecessary to hasten for help? Moreover, zeal for
the kingdom and glory of God ought not to seize us by starts, but
urge us without intermission, so that every time should appear
seasonable. It is not without cause, therefore, that assiduity in
prayer is so often enjoined. I am not now speaking of perseverance,
which shall afterwards be considered; but Scripture, by reminding us
of the necessity of constant prayer, charges us with sloth, because
we feel not how much we stand in need of this care and assiduity. By
this rule hypocrisy and the device of lying to God are restrained,
nay, altogether banished from prayer. God promises that he will be
near to those who call upon him in truth, and declares that those
who seek him with their whole heart will find him: those, therefore,
who delight in their own pollution cannot surely aspire to him. One
of the requisites of legitimate prayer is repentance. Hence the
common declaration of Scripture, that God does not listen to the
wicked; that their prayers, as well as their sacrifices, are an
abomination to him. For it is right that those who seal up their
hearts should find the ears of God closed against them, that those
who, by their hardheartedness, provoke his severity should find him
inflexible. In Isaiah he thus threatens: "When ye make many prayers,
I will not hear: your hands are full of blood," (Isaiah 1: 15.) In
like manner, in Jeremiah, "Though they shall cry unto me, I will not
hearken unto them," (Jer. 11: 7, 8, 11;) because he regards it as
the highest insult for the wicked to boast of his covenant while
profaning his sacred name by their whole lives. Hence he complains
in Isaiah: "This people draw near to me with their mouth, and with
their lips do honour me; but have removed their heart far from men"
(Isaiah 29: 13.) Indeed, he does not confine this to prayers alone,
but declares that he abominates pretense in every part of his
service. Hence the words of James, "Ye ask and receive note because
ye ask amiss, that ye may consume it upon your lusts," (James iv.
3.) It is true, indeed, (as we shall again see in a little,) that
the pious, in the prayers which they utter, trust not to their own
worth; still the admonition of John is not superfluous: "Whatsoever
we ask, we receive of him, because we keep his commandments," (1
John 3: 22;) an evil conscience shuts the door against us. Hence it
follows, that none but the sincere worshippers of God pray aright,
or are listened to. Let every one, therefore, who prepares to pray
feel dissatisfied with what is wrong in his condition, and assume,
which he cannot do without repentance, the character and feelings of
a poor suppliant.
8. The third rule to be added is: that he who comes into the
presence of God to pray must divest himself of all vainglorious
thoughts, lay aside all idea of worth; in short, discard all self-
confidence, humbly giving God the whole glory, lest by arrogating
any thing, however little, to himself, vain pride cause him to turn
away his face. Of this submission, which casts down all haughtiness,
we have numerous examples in the servants of God. The holier they
are, the more humbly they prostrate themselves when they come into
the presence of the Lord. Thus Daniel, on whom the Lord himself
bestowed such high commendation, says, "We do not present our
supplications before thee for our righteousness but for thy great
mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do;
defer not, for thine own sake, O my God: for thy city and thy people
are called by thy name." This he does not indirectly in the usual
manner, as if he were one of the individuals in a crowd: he rather
confesses his guilt apart, and as a suppliant betaking himself to
the asylum of pardon, he distinctly declares that he was confessing
his own sin, and the sin of his people Israel, (Dan. 9: 18-20.)
David also sets us an example of this humility: "Enter not into
judgment with thy servant: for in thy sight shall no man living be
justified," (Psalm 143: 2.) In like manner, Isaiah prays, "Behold,
thou art wroth; for we have sinned: in those is continuance, and we
shall be saved. But we are all as an unclean thing, and all our
righteousnesses are as filthy rags; and we all do fade as a leaf;
and our iniquities, like the wind, have taken us away. And there is
none that calleth upon thy name, that stirreth up himself to take
hold of thee: for thou hast hid thy face from us, and hast consumed
us, because of our iniquities. But now, O Lord, thou art our Father;
we are the clay, and thou our potter; and we all are the work of thy
hand. Be not wroth very sore, O Lord, neither remember iniquity for
ever: Behold, see, we beseech thee, we are all thy people." (Isa.
64: 5-9.) You see how they put no confidence in any thing but this:
considering that they are the Lord's, they despair not of being the
objects of his care. In the same way, Jeremiah says, "O Lord, though
our iniquities testify against us, do thou it for thy name's sake,"
(Jer. 14: 7.) For it was most truly and piously written by the
uncertain author (whoever he may have been) that wrote the book
which is attributed to the prophet Baruch,[2] "But the soul that is
greatly vexed, which goeth stooping and feeble, and the eyes that
fail, and the hungry soul, will give thee praise and righteousness,
O Lord. Therefore, we do not make our humble supplication before
thee, O Lord our God, for the righteousness of our fathers, and of
our kings." "Hear, O Lord, and have mercy; for thou art merciful:
and have pity upon us, because we have sinned before thee," (Baruch
2: 18, 19; 3: 2.)
9. In fine, supplication for pardon, with humble and ingenuous
confession of guilt, forms both the preparation and commencement of
right prayer. For the holiest of men cannot hope to obtain any thing
from God until he has been freely reconciled to him. God cannot be
propitious to any but those whom he pardons. Hence it is not strange
that this is the key by which believers open the door of prayer, as
we learn from several passages in The Psalms. David, when presenting
a request on a different subject, says, "Remember not the sins of my
youth, nor my transgressions; according to thy mercy remember me,
for thy goodness sake, O Lord," (Psalm 25: 7.) Again, "Look upon my
affliction and my pain, and forgive my sins," (Psalm 25: 18.) Here
also we see that it is not sufficient to call ourselves to account
for the sins of each passing day; we must also call to mind those
which might seem to have been long before buried in oblivion. For in
another passage the same prophet, confessing one grievous crime,
takes occasion to go back to his very birth, "I was shapen in
iniquity, and in sin did my mother conceive me," (Psalm 51: 5;) not
to extenuate the fault by the corruption of his nature, but as it
were to accumulate the sins of his whole life, that the stricter he
was in condemning himself, the more placable God might be. But
although the saints do not always in express terms ask forgiveness
of sins, yet if we carefully ponder those prayers as given in
Scripture, the truth of what I say will readily appear; namely, that
their courage to pray was derived solely from the mercy of God, and
that they always began with appeasing him. For when a man
interrogates his conscience, so far is he from presuming to lay his
cares familiarly before God, that if he did not trust to mercy and
pardon, he would tremble at the very thought of approaching him.
There is, indeed, another special confession. When believers long
for deliverance from punishment, they at the same time pray that
their sins may be pardoned;[3] for it were absurd to wish that the
effect should be taken away while the cause remains. For we must
beware of imitating foolish patients who, anxious only about curing
accidental symptoms, neglect the root of the disease.[4] Nay, our
endeavour must be to have God propitious even before he attests his
favour by external signs, both because this is the order which he
himself chooses, and it were of little avail to experience his
kindness, did not conscience feel that he is appeased, and thus
enable us to regard him as altogether lovely. Of this we are even
reminded by our Savior's reply. Having determined to cure the
paralytic, he says, "Thy sins are forgiven thee;" in other words, he
raises our thoughts to the object which is especially to be desired,
viz. admission into the favour of God, and then gives the fruit of
reconciliation by bringing assistance to us. But besides that
special confession of present guilt which believers employ, in
supplicating for pardon of every fault and punishment, that general
introduction which procures favour for our prayers must never be
omitted, because prayers will never reach God unless they are
founded on free mercy. To this we may refer the words of John, "If
we confess our sins, he is faithful and just to forgive us our sins
and to cleanse us from all unrighteousness," (1 John 1: 9.) Hence,
under the law it was necessary to consecrate prayers by the
expiation of blood, both that they might be accepted, and that the
people might be warned that they were unworthy of the high privilege
until, being purged from their defilements, they founded their
confidence in prayer entirely on the mercy of God.
Calvin, Institutes of the Christian Religion, Vol. 3, Part 21
(continued in part 22...)
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