III. Of Prayer

Q233. Having discoursed sufficiently concerning submission and obedience, which are the second part of the honour due to God, let us now treat of the third.

We called it Invocation, in as much as we betake ourselves to God in all our necessities.

Q234. Do you suppose that he alone is to be invoked?

Yes, for that is what he demands as the peculiar honour of his Godhead.

Q235. If it is so, how is it lawful for us to implore the assistance of men?

The difference is very great in these two cases. For when we invoke God, we testify, that we look no where else for any blessing, and that our whole defence is placed entirely in him. However, he, at the same time, permits us to seek assistance from those to whom he has given the power to help us.

Q236. You say then, that when we invoke the true God we may betake ourselves to the help and support of men, provided we do not by any means put our trust in them; and that we must no otherwise ask their aid, but as they are endowed of God with the ability of being the ministers and dispensers of his favours, for our benefit.

It is so. And therefore whatever benefits we receive from them, we must consider as received from God; for the fact is that he bestows all those things upon us, by their agency.

Q237. But must we not give thanks to men, as often as they perform for us any office of kindness? For that is dictated by natural justice, and the law of humanity?

We must thank them, and for this sole reason, that God dignifies them with this honour, that those good things, which flow from the inexhaustible fountain of his fulness, are poured upon us as streams through their hands. By this method he binds us to them, and wills that we acknowledge the obligation. Therefore, he who does not shew himself grateful to men, in this way betrays also ingratitude to God.

Q238. May we conclude from hence that it is wicked to invoke either angels, or the holy servants of the Lord who have departed this life?

We may. For God has not assigned those services to the saints, that they should assist us. And as to the angels, although he uses their labours for our welfare, yet he will not have us pray to them.

Q239. You say, then, that whatever does not agree and fitly accord with the order instituted of God contravenes his will.

It is so, for it is a certain sign of unbelief, not to be contented with those things which God gives to us. If then we betake ourselves to the assistance of angels or departed saints, when God calls us to himself alone, if we transfer to them our confidence, which should rest entirely on him, we fall into idolatry; as we indeed impart among them, that which God challenges in full as belonging to himself alone.

Q240. Now let us treat of the nature of prayer. Is it enough in prayer to utter words, or does it require the understanding and the heart?

Words indeed are not always necessary; but true prayer can never be offered without the understanding and the heart.

Q241. By what argument will you prove this to me?

Since God is a spirit, and in other duties always demands the heart from men, so he especially does in prayer, in which they converse with him. Nor does he promise himself to be nigh unto any, but those who call upon him in truth: But on the other hand, he holds in abomination all those who pray in hypocrisy, and not from the heart.

Q242. All those prayers are then vain and ineffectual which are made by the mouth only.

Not only so; but they are very displeasing to God.

Q243. What disposition does God require in prayer?

First, that we be sensible of our poverty and wretchedness; and that a sense of these should produce grief and anxiety of mind. Secondly, that we be animated with such a vehement and devout desire to obtain the favour of God, as may enkindle in us a spirit of ardent prayer.

Q244. Is that disposition natural to men, or do they derive it from the grace of God?

In this the assistance of God is necessary; for we are altogether stupid in both those points. And it is the Spirit of God, as Paul says, who excites in our minds those unutterable groans, and creates those desires which are required in prayer.

Q245. Does this doctrine imply that we may sit down, and indifferently wait the motions of the Spirit, and that we have no occasion to stir up ourselves to prayer?

Not at all; but this is its tendency; that when we perceive ourselves to grow cold, sluggish, and indisposed to prayer, we should betake ourselves to God, and entreat that we may be awakened by the sharp convictions of the Holy Spirit, and thus be fitted for the duty of prayer.

Q246. You do not mean, however, that there is no use for the voice in prayer?

By no means; for the voice is often a help to elevate and guide the mind, that it may be restrained from wandering from God. Besides, as the tongue was created above the other members, to celebrate the glory of God, it is proper that its whole power should be devoted to this service. And besides, the ardour of devotion sometimes impels the tongue, without our intention, to utter itself in an audible voice.

Q247. If it is so, what profit do those have who pray in an unknown language, without understanding it themselves?

That is nothing else, than trifling with God; therefore such hypocrisy should be removed from Christians.

Q248. But when we pray, shall we do it at a venture, uncertain of success; or does it become us to be certainly persuaded that we shall be heard?

This should be the perpetual foundation of prayer; that we shall be heard, and shall obtain whatsoever we ask, as far as is conducive to our good. For this reason, Paul teaches that a right invocation of God flows from Faith: For no one ever, in a right manner, called upon God, unless he first rested with a sure confidence upon his goodness.

Q249. What then is the case with those who pray doubtingly, and are uncertain, whether they shall obtain any thing by prayer, or whether they shall be even heard of God?

Their prayers are vain and useless, as they are supported by no promise. For we are commanded to ask with an assured Faith, and the promise is added, that whatsoever we ask believing, we shall receive.

Q250. But since we are, in so many respects, unworthy of his notice, how may we obtain this confidence, that we should presume to place ourselves in his presence?

First, we have the promises, by which it is clearly determined, that the consideration of our own worthiness is omitted. Secondly, if we are sons, his Spirit will animate and awaken us, that we shall betake ourselves familiarly to him as to a Father. And although we are as worms of the dust, and pressed with the consciousness of our sins; yet that we may not dread his glorious majesty, he proposes to us Christ, the Mediator, as the way in which we may approach him, with the confidence, that we shall obtain his favour.

Q251. You understand, then, that God is not to be approached, but in the name of Christ alone?

So I think; for he thus commands in express words; and the promise is added, that he will grant, through his intercession, that we shall obtain those things which we ask.

Q252. They are not then to be accused of rashness or arrogance who, relying on this Advocate, familiarly approach God, and propose him alone, both to God and themselves, as the way of acceptance?

By no means; for he who thus prays offers his prayers, as from the mouth of his Advocate, knowing that his prayer is assisted and commended through his intercession.

Q253. Let us now consider what the prayers of believers ought to contain. Is it lawful to request of God any thing which enters our mind, or is some certain rule to be observed?

It would be presumptuous, in prayer, to indulge our own inclinations and the will of the flesh; for we are too ignorant to determine what is best for ourselves, and we labour under those irregular appetites which it is necessary should be restrained with a bridle.

Q254. What then must be done?

It is our privilege that God has prescribed for us the correct form of praying; that we may follow him as if preceding our words, and guiding us by the hand.

Q255. What rule has he prescribed?

Ample and copious instruction on this subject is delivered to us in various parts of the scriptures. But that he might represent the object more clearly, he composed a formula, in which he has embraced and digested into a few heads, whatever it is lawful for us to ask of God, or that is for our benefit to obtain.

Q256. Rehearse it.

Our Lord Jesus Christ, being asked by his disciples in what manner they should pray, answered, when ye pray, say, — Our Father, who art in Heaven; hallowed be thy name; thy kingdom come; thy will be done, on earth as it is in heaven: Give us this day, our daily bread: Forgive us our debts, as we forgive our debtors; and lead us not into temptation; but deliver us from evil: For thine is the kingdom, the power, and the glory, forever. Amen.

Q257. That we may better understand what it contains, let us divide it into heads.

It contains six parts: The three first respect only the glory of God, as their peculiar object. The others respect us and our welfare.

Q258. Is any thing then to be asked of God, from which no benefit is to be derived to ourselves?

He so orders all things from his infinite goodness, that whatever is for his glory is beneficial also to us. Therefore, when his name is sanctified, he causes it to turn to our sanctification. His kingdom cannot come, but that we are, in some manner, partakers of its privileges. But in praying for all these things, it is our duty, passing by all advantage to ourselves, to regard his glory alone.

Q259. Truly, according to this doctrine, these three petitions are also connected with our benefit. And yet we ought to aim at no other end, than this, that the name of God may be glorified.

It is so, and in like manner the glory of God is to be regarded by us, in the other three; although these are peculiarly designed for them who pray for those things which are for their own health and benefit.

Q260. Let us proceed now to an exposition of the words. And, first; why is the name Father, in preference to any other, here attributed to God.

As the first requisite of prayer is to have a firm assurance of conscience, God assumes this name to himself, which signifies nothing but pure kindness, so that our minds being freed from all anxiety, he invites us, familiarly, to approach him in prayer.

Q261. May we then confidently use that freedom in approaching God, which children commonly use in addressing their parents?

Yes, entirely; and with a much surer confidence that we shall obtain what we ask. For, as our Lord teaches, if we, who are evil, cannot deny good things to our children; nor send them away empty; nor give them poison for bread; how much more beneficence is to be expected from our heavenly Father, who is not only the chief good, but goodness itself?

Q262. May we not, from this name also, draw an argument, to prove that which was said in the beginning, that all prayers ought to be founded on the intercession of Christ.

It does most assuredly. For God holds us in the place of children, only as we are the members of Christ.

Q263. Why do you call him our Father in common, rather than your own, as an individual?

Every believer is able to call him his own, but our Lord used this common appellation, that he might accustom us to the exercise of charity in our prayers; that no one should so much regard himself as to forget others.

Q264. What do you mean by that clause, Who art in heaven?

It is the same, as if I should call him, exalted, powerful, and incomprehensible.

Q265. Wherefore is it, and in what manner?

Truly, in this manner we are taught to raise our minds on high, when we pray to him, that our thoughts may not be occupied by earthly and carnal things; that we may neither limit him by the measure of our understanding, nor by judging too meanly of him, be disposed to bring him into subjection to our wills; but that we may rather be taught to adore his glorious Majesty with fear and reverence. It tends also to awaken and confirm our confidence in him, while he is declared to be the Lord and ruler of heaven, ordering all things after the counsel of his own will.

Q266. What is the sum of the first petition?

By the name of God, the scriptures understand, that knowledge and glory of his which is celebrated among men. We pray therefore that his glory may be advanced every where and by all people.

Q267. But can any thing be added to, or taken from his glory?

In himself he is neither increased nor diminished. But we desire him to be made manifest according to his excellency among all people; that whatever God does, that all his works, as they are, so they may appear to be, glorious; and that he may be glorified by all means.

Q268. What do you understand by the kingdom of God, in the second petition?

It consists chiefly in two things; that he governs his elect, by his Spirit; and that he destroys the reprobate, who obstinately refuse to give up themselves in obedience to him; that it may be manifest to all, that there is nothing, that is able to resist his power.

Q269. How do you pray, that this kingdom may come?

That the Lord would daily increase the number of believers; that he would enrich them constantly with fresh gifts of his Spirit, until they shall be perfected. Moreover, that he would render his truth more luminous, and his righteousness more manifest, by scattering the darkness of Satan, and abolishing all iniquity.

Q270. Do not all these things daily come to pass?

They so come to pass, that the kingdom of God may be said to be begun. We pray, therefore, that it may be continually increased and enlarged, until it shall be advanced to its highest glory; which we trust will be accomplished at the last day, when all creatures being reduced to subjection, God shall be exalted and shine forth; and thus he shall be all in all.

Q271. What is the meaning of this petition, Thy will be done?

That all creatures may be in submission to him; and so depend on his pleasure, that nothing may be done but by his will.

Q272. Do you suppose then that any thing can be done contrary to his will?

We not only pray that what he has determined with himself may come to pass; but also that all obstinacy being subdued and subjected, he would bring the wills of all creatures into an harmonious obedience to his own.

Q273. By praying in this manner do we not give up our own wills?

Entirely. And not merely to this end that he would destroy in us, whatever desires are opposed to his will; but also that he would form our understandings and hearts anew, govern us by his Spirit, and direct our prayers, so that our wills may be in perfect agreement with his.

Q274. Why do you pray that his will may be done on earth as it is in heaven?

As the holy angels, who are his heavenly creatures, have but one purpose, to hear and obey his commands; so I pray that men may have the same disposition of obedience, and that each one may devote himself to him in a willing subjection.

Q275. Let us now proceed to the second division: What do you understand by the daily bread which you ask?

In general, whatever conduces to the preservation of this present life; not only food and raiment, but all those supports, by which the necessities of the body are supplied: and that we may eat our daily bread in quietness, as far as God shall judge to be expedient.

Q276. Why do you ask this to be given you of God, since he commands you to provide it by your own labour?

Although we must labour and sweat, for the purpose of preparing our daily food, yet we are not sustained by our labour, industry, and care; but by the blessing of God alone, by which the labour of our hands is prospered, which otherwise would be in vain. Besides, it is to be considered that although he supplies abundance of food to our hands, and we feed upon it, yet we are not supported by its substance, but by the power of God alone. For these things have originally no virtue of this kind in themselves, but their efficacy is of God, who from heaven administers it, through these as the organs of his bounty.

Q277. But by what rule do you call it your bread, since you request it to be given you of God?

Truly, because it is made ours by the kindness of God, as it is by no means due to us. We are also admonished by this word, to refrain from seeking for ourselves, the bread of any other person; and to be contented with whatever comes to us, in a lawful way, as though it came to us immediately from the hand of God.

Q278. Why do you add, daily and this day?

By these two particulars, we are instructed to use moderation and temperance; lest our desires exceed the measure of our necessity.

Q279. But as this prayer is for the use of all persons, how can the rich, who abound in provisions laid up in their houses for a long time, ask their bread to be given them daily?

It is the duty of the rich and the poor alike, to hold this as settled; that none of the things, which they possess, will profit only so far as God, by his favour, shall grant them the use, and make the use itself fruitful and effectual. Therefore, in possessing all things, we have nothing, only as we hourly receive from the hand of God, what is needful and enough.

Q280. What do you pray for in the fifth petition?

That the Lord would pardon our sins.

Q281. Is there no one to be found, of all men, who is so just, as not to need this forgiveness?

No, not one. For when Christ gave this form of prayer to his disciples, he appointed it for the whole Church. And therefore, he who would exempt himself from this petition, ought to depart from the society of believers. And we have the sure testimony of the scriptures, that he who would contend to justify himself in one point, before God, would be found guilty of a thousand others. This one thing therefore alone remains for all, to take refuge in his mercy.

Q282. In what manner do you consider our sins to be forgiven us?

According to the meaning of the words of Christ; that they are debts, which hold us bound by the condemnation of eternal death, until God shall deliver us by his pure munificence.

Q283. You say then that we obtain the forgiveness of our sins by the abounding grace of God?

Entirely—For if the punishment of one sin, even the least, was to be redeemed, we could, by no means, make the satisfaction/ It is necessary therefore, that all sins be gratuitously remitted and forgiven.

Q284. What benefit do we obtain by this remission?

Even this; as we are made acceptable to him, as though we were innocent and righteous; and at the same time, the confidence of his paternal benevolence is confirmed in our consciences, whence salvation is made sure to us.

Q285. What is the condition appointed, That he would forgive us, as we forgive our debtors? Does it mean, that by pardoning men their offences against us, we ourselves merit pardon of God?

By no means; for then it would not be a gratuitous remission; nor would it be founded, as it ought, solely on the satisfaction of Christ, which he made for us on the cross. But by forgiving the injuries committed against us, we shall imitate the clemency and goodness of God, and prove by this that we are the children of God. By this rule, he would confirm us; and at the same time, on the other hand, shew us that unless we are ready and willing to forgive others, we can expect nothing else from him, but the highest and most inexorable rigour and severity.

Q286. This then you say, that all those, who will not, from the heart, forgive offences, are rejected of God, and excluded from all adoption of children; nor can they hope there will be, in heaven, any forgiveness.

I think; that the saying may be fulfilled: The same measure which any one has meeted out to others, shall be measured back to him again.

Q287. What is the next petition?

That the Lord would not lead us into temptation, but deliver us from evil.

Q288. Do you include the whole of this, in one petition?

It must be one petition; as the last clause is an explanation of the first.

Q289. What does it summarily contain?

That the Lord would not permit us to fall into sin; nor leave us to be overcome by the devil, nor by the lusts of our flesh, which carry on an unceasing war with us; but that he would rather provide us with his power for resisting; sustain us by his hand, and defend and cover us with his shield; that so, under the confidence of his guardianship, we may dwell in safety.

Q290. But how is that done?

When, by the influence of his Spirit, we are imbued, with such a love and desire of righteousness, that we overcome sin, the flesh, and the devil; and on the other hand, with such a hatred of sin, as separates us from the world, and retains us in holiness. For our victory is effected by the power of the Spirit.

Q291. Have all persons need of this assistance?

Yes; for the devil continually watches us; and as a roaring lion goes about seeking whom he may devour. And we should at once consider how weak we are; nay, that we should be overcome at each moment, unless God prepared us for the warfare with his armour, and strengthened us by his hand.

Q292. What is the meaning of the word temptation?

The cunning and deceitfulness of Satan, with which he constantly attacks us, and would with ease entirely circumvent us, unless we were assisted by the help of God. For our understandings, from their native vanity, are exposed to his wiles; and our wills, from their depraved propensity to evil, would wholly yield to him.

Q293. But why do you pray, that God would not lead you into temptation, since it appears to be the work of Satan, and not of God?

As God defends believers by his protection, that they may neither be ensnared with the wiles of Satan, nor overcome by sin; so those, whom he accounts worthy of punishment, he not only deprives of his grace, but also strikes with blindness; gives up to a reprobate mind; and delivers over to the power of Satan, that they may be entirely the servants of sin, and exposed to all the assaults of temptation.

Q294. What is the meaning of this conclusion, For thine is the kingdom, the power, and the glory forever?

By this we are again reminded, that our prayers are more strengthened, by his power and goodness, than by any confidence of our own. Besides, we are taught to close all our prayers with the praises of God.

Q295. Is it lawful to ask nothing of God, but what is comprehended in this formulary?

Although we have liberty to pray in other words, and in another manner, still however, it is to be considered, that no prayer can be pleasing to God, which is not referred to this, as the correct standard of the nature of prayer.