Book 3 — CHAPTER XX. ON PRAYER, THE PRINCIPAL EXERCISE OF FAITH, AND THE MEDIUM OF OUR DAILY RECEPTION OF DIVINE BLESSINGS.

From the subjects already discussed, we clearly perceive how utterly destitute man is of every good, and in want of all the means of salvation. Wherefore, if he seek for relief in his necessities, he must go out of himself, and obtain it from some other quarter. It has been subsequently stated, that the Lord voluntarily and liberally manifests himself in his Christ, in whom he offers us all felicity instead of our misery, and opulence instead of our poverty; in whom he opens to our view the treasures of heaven, that our faith may be wholly engaged in the contemplation of his beloved Son, that all our expectation may depend upon him, and that in him all our hope may rest and be fully satisfied. This, indeed, is that secret and recondite philosophy, which cannot be extracted from syllogisms; but is well understood by those whose eyes God has opened, that in his light they may see light. But since we have been taught by faith to acknowledge, that whatever we want for the supply of our necessities is in God and our Lord Jesus Christ, in whom it has pleased the Father all the fulness of his 77bounty should dwell, that we may all draw from it, as from a most copious fountain, it remains for us to seek in him, and by prayers to implore of him, that which we have been informed resides in him. Otherwise to know God as the Lord and Giver of every good, who invites us to supplicate him, but neither to approach him nor to supplicate him, would be equally unprofitable, as for a man to neglect a treasure discovered to him buried in the earth. Wherefore the apostle, to show that true faith cannot but be engaged in calling upon God, has laid down this order—that, as faith is produced by the gospel, so by faith our hearts are brought to invoke the name of the Lord.^[262] And this is the same as he had a little before said, that the “Spirit of adoption,” who seals the testimony of the gospel in our hearts, encourages our spirits, so that they venture to pour out their desires before God, excite “groanings that cannot be uttered,” and cry with confidence, “Abba, Father.”^[263] This last subject, therefore, having been before only cursorily mentioned and slightly touched, requires now to be treated more at large.

II. By means of prayer, then, we penetrate to those riches which are reserved with our heavenly Father for our use. For between God and men there is a certain communication; by which they enter into the sanctuary of heaven, and in his immediate presence remind him of his promises, in order that his declarations, which they have implicitly believed, may in time of necessity be verified in their experience. We see, therefore, that nothing is revealed to us, to be expected from the Lord, for which we are not likewise enjoined to pray; so true is it, that prayer digs out those treasures, which the gospel of the Lord discovers to our faith. Now, the necessity and various utility of the exercise of prayer no language can sufficiently explain. It is certainly not without reason that our heavenly Father declares, that the only fortress of salvation consists in invocation of his name; by which we call to our aid the presence of his providence, which watches over all our concerns; of his power, which supports us when weak and ready to faint; and of his goodness, which receives us into favour, though miserably burdened with sins; in which, finally, we call upon him to manifest his presence with us in all his attributes. Hence our consciences derive peculiar peace and tranquillity; for when the affliction which oppressed us is represented to the Lord, we feel abundant composure even from this consideration—that none of our troubles are concealed from him, whom we know to possess both the greatest readiness and the greatest ability to promote our truest interest.

78III. But some will say, Does he not, without information, know both our troubles and our necessities; so that it may appear unnecessary to solicit him with our prayers, as if he were inattentive or sleeping, till aroused by our voice? But such reasoners advert not to the Lord’s end in teaching his people to pray; for he has appointed it not so much for his own sake as for ours. It is his pleasure indeed, as is highly reasonable, that his right be rendered to him, by their considering him as the Author of all that is desired and found useful by men, and by their acknowledgments of this in their prayers. But the utility of this sacrifice, by which he is worshipped, returns to us. The greater the confidence, therefore, with which the ancient saints gloried in the Divine benefits to themselves and others, with so much the more earnestness were they incited to pray. The single example of Elijah shall suffice, who, though certain of God’s design, having already with sufficient authority promised rain to king Ahab, yet anxiously prays between his knees, and sends his servant seven times to look for it;^[264] not with an intention to discredit the Divine oracle, but under a conviction of his duty to prevent his faith becoming languid and torpid, by pouring out his prayers before God. Wherefore, although, when we are stupid and insensible to our own miseries, he vigilantly watches and guards us, and sometimes affords us unsolicited succour, yet it highly concerns us assiduously to supplicate him, that our heart may be always inflamed with a serious and ardent desire of seeking, loving, and worshipping him, while we accustom ourselves in all our necessities to resort to him as our sheet anchor. Further, that no desire or wish, which we should be ashamed for him to know, may enter our minds; when we learn to present our wishes, and so to pour out our whole heart in his presence. Next, that we may be prepared to receive his blessings with true gratitude of soul, and even with grateful acknowledgments; being reminded by our praying that they come from his hand. Moreover, that when we have obtained what we sought, the persuasion that he has answered our requests may excite us to more ardent meditations on his goodness, and produce a more joyful welcome of those things which we acknowledge to be the fruits of our prayers. Lastly, that use and experience itself may yield our minds a confirmation of his providence in proportion to our imbecility, while we apprehend that he not only promises never to forsake us, and freely opens a way of access for our addressing him in the very moment of necessity; but that his hand is always extended to assist his people, whom he does not feed with mere words, but supports with present aid. 79On these accounts our most merciful Father, though liable to no sleep or languor, yet frequently appears as if he were sleepy or languid, in order to exercise us, who are otherwise slothful and inactive, in approaching, supplicating, and earnestly importuning him to our own advantage. It is extremely absurd, therefore, in them who, with a view to divert the minds of men from praying to God, pretend that it is useless for us by our interruptions to weary the Divine Providence, which is engaged in the conservation of all things; whereas the Lord declares, on the contrary, that he “is nigh to all that call upon him in truth.”^[265] And equally nugatory is the objection of others, that it is superfluous to petition for those things which the Lord is ready voluntarily to bestow; whereas even those very things, which flow to us from his spontaneous liberality, he wishes us to consider as granted to our prayers. This is evinced by that memorable passage in the Psalms, as well as by many other correspondent texts,—“The eyes of the Lord are upon the righteous, and his ears are open unto their cry;”^[266] which celebrates the Divine Providence as spontaneously engaged to accomplish the salvation of believers; yet does not omit the exercise of faith, by which sloth is expelled from the minds of men. The eyes of God, then, are vigilant to succour the necessity of the blind; but he is likewise willing to hear our groans, to give a better proof of his love towards us. And thus it is equally true, that “he that keepeth Israel neither slumbers nor sleeps,” and yet that he remains, as it were, forgetful of us, while he beholds us slothful and dumb.

IV. Now, for conducting prayer in a right and proper manner, the first rule is, that our heart and mind be composed to a suitable frame, becoming those who enter into conversation with God. This state of mind we shall certainly attain, if, divested of all carnal cares and thoughts, that tend to divert and seduce it from a right and clear view of God, it not only devotes itself entirely to the solemn exercise, but is likewise as far as possible elevated and carried above itself. Nor do I here require a mind so disengaged as to be disturbed by no solicitude; since there ought, on the contrary, most anxiously to be kindled within us a fervency of prayer, (as we see the holy servants of God discover great solicitude, and even anguish, when they say they utter their complaints to the Lord from the deep abysses of affliction and the very jaws of death.) But I maintain the necessity of dismissing all foreign and external cares, by which the wandering mind may be hurried hither and thither, and dragged from heaven down to earth. It ought to 80be elevated above itself, that it may not intrude into the Divine presence any of the imaginations of our blind and foolish reason, nor confine itself within the limits of its own vanity, but rise to purity worthy of God.

V. Both these things are highly worthy of observation—first, that whoever engages in prayer, should apply all his faculties and attention to it, and not be distracted, as is commonly the case, with wandering thoughts; nothing being more contrary to a reverence for God than such levity, which indicates a licentious spirit, wholly unrestrained by fear. In this case our exertions must be great in proportion to the difficulty we experience. For no man can be so intent on praying, but he may perceive many irregular thoughts intruding on him, and either interrupting, or by some oblique digression retarding, the course of his devotions. But here let us consider what an indignity it is, when God admits us to familiar intercourse with him, to abuse such great condescension by a mixture of things sacred and profane, while our thoughts are not confined to him by reverential awe; but as if we were conversing with a mean mortal, we quit him in the midst of our prayer, and make excursions on every side. We may be assured, therefore, that none are rightly prepared for the exercise of prayer, but those who are so affected by the Divine Majesty as to come to it divested of all earthly cares and affections. And this is indicated by the ceremony of lifting up the hands, that men may remember that they are at a great distance from God, unless they lift up their thoughts on high. As it is also expressed in the psalm, “Unto thee do I lift up my soul.”^[267] And the Scripture frequently uses this mode of expression, “to lift up one’s prayer;” that they, who desire to be heard by God, may not sink into lethargic inactivity. To sum up the whole, the greater the liberality of God towards us, in gently inviting us to disburden ourselves of our cares by casting them on him, the less excusable are we, unless his signal and incomparable favour preponderate with us beyond every thing else, and attract us to him in a serious application of all our faculties and attention to the duty of prayer; which cannot be done unless our mind by strenuous exertion rise superior to every impediment. Our second proposition is, that we must pray for no more than God permits. For though he enjoins us to pour out our hearts before him,^[268] yet he does not carelessly give the reins to affections of folly and depravity; and when he promises to “fulfil the desire”^[269] of believers, he does not go to such an extreme of indulgence, as to subject himself to their caprice. But offences against both these rules are common 81and great; for most men not only presume, without modesty or reverence, to address God concerning their follies, and impudently to utter at his tribunal whatever has amused them in their reveries or dreams, but so great is their folly or stupidity, that they dare to obtrude upon God all their foulest desires, which they would be exceedingly ashamed to reveal to men. Some heathens have ridiculed and even detested this presumption, but the vice itself has always prevailed; and hence it was that the ambitious chose Jupiter as their patron; the avaricious, Mercury; the lovers of learning, Apollo and Minerva; the warlike, Mars; and the libidinous, Venus; just as in the present age (as I have lately hinted) men indulge a greater license to their unlawful desires in their prayers, than if they were conversing in a jocular manner with their equals. God suffers not his indulgence to be so mocked, but asserts his power, and subjects our devotions to his commands. Therefore we ought to remember this passage in John: “This is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us.”^[270] But as our abilities are very unequal to such great perfection, we must seek some remedy to relieve us. As the attention of the mind ought to be fixed on God, so it is necessary that it should be followed by the affection of the heart. But they both remain far below this elevation; or rather, to speak more consistently with truth, they grow weary and fail in the ascent, or are carried a contrary course. Therefore, to assist this imbecility, God gives us the Spirit, to be the director of our prayers, to suggest what is right, and to regulate our affections. For “the Spirit helpeth our infirmities; for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us with groanings which cannot be uttered;”^[271] not that he really prays or groans; but he excites within us confidence, desires, and sighs, to the conception of which our native powers were altogether inadequate. Nor is it without reason that Paul terms those “groanings,” which arise from believers under the influence of the Spirit, “unutterable;” because they who are truly engaged in prayers, are not ignorant that they are so perplexed with dubious anxieties, that they can scarcely decide what it is expedient to utter; and even while they are attempting to lisp, they stammer and hesitate; whence it follows that the ability of praying rightly is a peculiar gift. These things are not said in order that we may indulge our own indolence, resigning the office of prayer to the Spirit of God, and growing torpid in that negligence to which we are too prone; according to the impious errors of some, that 82we should wait in indolent supineness till he call our minds from other engagements and draw them to himself; but rather that, wearied with our sloth and inactivity, we may implore such assistance of the Spirit. Nor does the apostle, when he exhorts us to “pray in the Holy Ghost,”^[272] encourage us to remit our vigilance; signifying, that the inspiration of the Spirit operates in the formation of our prayers, so as not in the least to impede or retard our own exertions; since it is the will of God to prove in this instance the efficacious influence of faith on our hearts.

VI. Let this be the second rule: That in our supplications we should have a real and permanent sense of our indigence, and seriously considering our necessity of all that we ask, should join with the petitions themselves a serious and ardent desire of obtaining them. For multitudes carelessly recite a form of prayer, as though they were discharging a task imposed on them by God; and though they confess that this is a remedy necessary for their calamities, since it would be certain destruction to be destitute of the Divine aid which they implore, yet that they perform this duty merely in compliance with custom, is evident from the coldness of their hearts, and their inattention to the nature of their petitions. They are led to this by some general and confused sense of their necessity, which nevertheless does not excite them to implore a relief for their great need as a case of present urgency. Now, what can we imagine more odious or execrable to God than this hypocrisy, when any man prays for the pardon of sins, who at the same time thinks he is not a sinner, or at least does not think that he is a sinner? which is an open mockery of God himself. But such depravity, as I have before observed, pervades the whole human race, that as a matter of form they frequently implore of God many things which they either expect to receive from some other source independent of his goodness, or imagine themselves already to possess. The crime of some others appears to be smaller, but yet too great to be tolerated; who, having only imbibed this principle, that God must be propitiated by devotions, mutter over their prayers without meditation. But believers ought to be exceedingly cautious, never to enter into the presence of God to present any petition, without being inflamed with a fervent affection of soul, and feeling an ardent desire to obtain it from him. Moreover, although in those things which we request only for the Divine glory, we do not at the first glance appear to regard our own necessity, yet it is incumbent on us to pray for them with equal fervour and vehemence of desire. As when we pray that 83his name may be hallowed, or sanctified, we ought (so to speak) ardently to hunger and thirst for that sanctification.

VII. If any man object, that we are not always urged to pray by the same necessity, this I grant, and this distinction is usefully represented to us by James: “Is any among you afflicted? let him pray. Is any merry? let him sing psalms.”^[273] Common sense itself therefore dictates, that because of our extreme indolence, we are the more vigorously stimulated by God to earnestness in prayer according to the exigencies of our condition. And this David calls “a time when God may be found,”^[274] because (as he teaches in many other places) the more severely we are oppressed by troubles, disasters, fears, and other kinds of temptations, we have the greater liberty of access to God, as though he then particularly invited us to approach him. At the same time, it is equally true that we ought to be, as Paul says, “praying always,”^[275] because, how great soever we may believe the prosperity of our affairs, and though we are surrounded on every side by matter of joy, yet there is no moment of time in which our necessity does not furnish incitements to prayer. Does any one abound in wine and corn? Since he cannot enjoy a morsel of bread but by the continual favour of God, his cellars or barns afford no objection to his praying for daily bread. Now, if we reflect how many dangers threaten us every moment, fear itself will teach us that there is no time in which prayer is unsuitable to us. Yet this may be discovered still better in spiritual concerns. For when will so many sins, of which we are conscious, suffer us to remain in security, without humbly deprecating both the guilt and the punishment? When will temptations grant us a truce, so that we need not be in haste to obtain assistance? Besides, an ardent desire of the Divine kingdom and glory ought irresistibly to attract us, not by intervals, but without intermission, rendering every season equally suitable. It is not in vain, therefore, that assiduity in prayer is so frequently enjoined. I speak not yet of perseverance, which shall be mentioned hereafter; but the scriptural admonitions to “pray without ceasing” are so many reproofs of our sloth; because we feel not our need of this care and diligence. This rule precludes and banishes from prayer, hypocrisy, subtilty, and falsehood. God promises that he will be near to all who call upon him in truth, and declares he will be found by those who seek him with their whole heart. But to this, persons pleased with their own impurity never aspire. Legitimate prayer, therefore, requires repentance. Whence it is frequently said in the Scriptures, that God hears not the wicked, and that their prayers are an 84abomination; as are also their sacrifices; for it is reasonable, that they who shut up their own hearts, should find the ears of God closed against them; and God should be inflexible to them who provoke his rigour by their obduracy. In Isaiah, he threatens thus: “When ye make many prayers, I will not hear: your hands are full of blood.”^[276] Again in Jeremiah: “I protested, yet they inclined not their ear. Therefore, though they shall cry unto me, I will not hearken unto them.”^[277] Because he considers himself grossly insulted by the wicked boasting of his covenant, while they are continually dishonouring his sacred name. Wherefore he complains, in Isaiah, “This people draw near me with their mouth, but have removed their heart far from me.”^[278] He does not restrict this solely to prayer; but asserts his abhorrence of hypocrisy in every branch of his worship. Which is the meaning of this passage in James: “Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts.”^[279] It is true, indeed, (as we shall presently again see,) that the prayers of the faithful depend not on their personal worthiness; yet this does not supersede the admonition of John: “Whatsoever we ask, we receive of him, because we keep his commandments;”^[280] because an evil conscience shuts the gate against us. Whence it follows, that none pray aright, and that no others are heard, but the sincere worshippers of God. Whosoever therefore engages in prayer, should be displeased with himself on account of his sins, and assume, what he cannot do without repentance, the character and disposition of a beggar.

VIII. To these must be added a third rule—That whoever presents himself before God for the purpose of praying to him, must renounce every idea of his own glory, reject all opinion of his own merit, and, in a word, relinquish all confidence in himself, giving, by this humiliation of himself, all the glory entirely to God; lest, arrogating any thing, though ever so little, to ourselves, we perish from his presence in consequence of our vanity. Of this submission, which prostrates every high thought, we have frequent examples in the servants of God; of whom the most eminent for holiness feel the greatest consternation on entering into the presence of the Lord. Thus Daniel, whom the Lord himself has so highly commended, said, “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.”^[281] Nor does he, as is generally the case, confound himself with the multitude, as one of the people; 85but makes a separate confession of his own guilt, resorting as a suppliant to the asylum of pardon; as he expressly declares, “Whilst I was confessing my sin, and the sin of my people.”^[282] We are taught the same humility also by the example of David: “Enter not into judgment with thy servant; for in thy sight shall no man living be justified.”^[283] In this manner Isaiah prays: “Behold, thou art wroth; for we have sinned: in thy ways is continuance, and we shall be saved. For 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.”^[284] Observe, they have no dependence but this; that considering themselves as God’s children, they despair not of his future care of them. Thus Jeremiah: “Though our iniquities testify against us, do thou it for thy name’s sake.”^[285] For that is equally consistent with the strictest truth and holiness, which was written by an uncertain author, but is ascribed to the prophet Baruch: “A soul sorrowful and desolate for the greatness of its sin, bowed down and infirm, a hungry soul and fainting eyes give glory to thee, O Lord. Not according to the righteousnesses of our fathers do we pour out our prayers in thy sight, and ask mercy before thy face, O Lord, our God; but because thou art merciful, have mercy upon us, for we have sinned against thee.”^[286]

IX. Finally, the commencement and even introduction to praying rightly is a supplication for pardon with an humble and ingenuous confession of guilt. For neither is there any hope that even the holiest of men can obtain any blessing of God till he be freely reconciled to him, nor is it possible for God to be propitious to any, but those whom he pardons. It is no wonder, then, if believers with this key open to themselves the gate of prayer; as we learn from many places in the Psalms. For David, when requesting another thing, says, “Remember not the sins of my youth, nor my transgressions: according to thy mercy remember thou me, for thy goodness’ sake, O Lord.” Again: “Look upon mine affliction and my pain; and forgive all my sins.”^[287] Where we likewise perceive, that it is not sufficient for us to call ourselves to a daily account for recent sins, unless we remember those which might seem to have 86been long buried in oblivion. For the same Psalmist, in another place,^[288] having confessed one grievous crime, takes occasion thence to revert to his mother’s womb, where he had contracted his original pollution; not in order to extenuate his guilt by the corruption of his nature, but that, accumulating all the sins of his life, he may find God the more ready to listen to his prayers in proportion to the severity of his self-condemnation. But though the saints do not always in express terms pray for remission of sins, yet if we diligently examine their prayers recited in the Scriptures, it will easily appear, as I assert, that they derived their encouragement to pray from the mere mercy of God, and so always began by deprecating his displeasure; for if every man examine his own conscience, he is so far from presuming familiarly to communicate his cares to God, that he trembles at every approach to him, except in a reliance on his mercy and forgiveness. There is also, indeed, another special confession, when they wish for an alleviation of punishments, which is tacitly praying for the pardon of their sins; because it were absurd to desire the removal of an effect, while the cause remains. For we must beware of imitating foolish patients, who are only solicitous for the cure of the symptoms, but neglect the radical cause of the disease. Besides, we should first seek for God to be propitious to us, previously to any external testimonies of his favour; because it is his own will to observe this order, and it would be of little advantage to us to receive benefits from him, unless a discovery to the conscience of his being appeased towards us rendered him altogether amiable in our view. Of this we are likewise apprized by the reply of Christ; for when he had determined to heal a paralytic person, he said, “Thy sins be forgiven thee;”^[289] thereby calling our attention to that which ought to be the chief object of desire, that God may receive us into his favour, and then, by affording us assistance, discover the effect of reconciliation. But beside the special confession of present guilt, in which believers implore the pardon of every sin and the remission of every punishment, that general preface, which conciliates a favourable attention to our prayers, is never to be omitted; because, unless they be founded on God’s free mercy, they will all be unavailing. To this topic we may refer that passage of John—“If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.”^[290] Wherefore, under the law, prayers are required to be consecrated by an atonement of blood, to render them acceptable, and to remind the people that they were unworthy of so great and honourable a privilege, till, purified from their 87pollutions, they should derive confidence in prayer from the mere mercy of God.

X. But when the saints sometimes appear to urge their own righteousness as an argument in their supplications with God,—as when David says, “Preserve my soul; for I am holy;”^[291] and Hezekiah, “I beseech thee, O Lord, remember now how I have walked before thee in truth, and have done that which is good in thy sight,”^[292]—their only design in such modes of expression is, from their regeneration to prove themselves to be servants and sons of God, to whom he declares he will be propitious. He tells us by the Psalmist, (as we have already seen,) that “his eyes are upon the righteous, and that his ears are open unto their cry;”^[293] and again, by the apostle, that “whatsoever we ask, we receive of him, because we keep his commandments;”^[294] in which passages he does not determine the value of prayer according to the merit of works; but intends by them to establish the confidence of those who are conscious to themselves, as all believers ought to be, of unfeigned integrity and innocence. For the observation in John, made by the blind man who received his sight, that “God heareth not sinners,”^[295] is a principle of Divine truth, if we understand the word sinners, in the common acceptation of Scripture, to signify those who are all asleep and content in their sins, without any desire of righteousness; since no heart can ever break out into a sincere invocation of God, unaccompanied with aspirations after piety. To such promises, therefore, correspond those declarations of the saints, in which they introduce the mention of their own purity or innocence, that they may experience a manifestation to themselves of what is to be expected by all the servants of God. Besides, they are generally found in the use of this species of prayer, when before the Lord they compare themselves with their enemies, from whose iniquity they desire him to deliver them. Now, in this comparison, we need not wonder, if they produce their righteousness and simplicity of heart, in order to prevail upon him by the justice of their cause to yield the more ready assistance. We object not, therefore, to the pious heart of a good man making use before the Lord of the consciousness of his own purity for his confirmation in the promises which the Lord has given for the consolation and support of his true worshippers; but his confidence of success we wish to be independent of every consideration of personal merit, and to rest solely on the Divine clemency.

XI. The fourth and last rule is, That thus prostrate with true humility, we should nevertheless be animated to pray by 88the certain hope of obtaining our requests. It is indeed an apparent contradiction, to connect a certain confidence of God’s favour with a sense of his righteous vengeance; though these two things are perfectly consistent, if persons oppressed by their own guilt be encouraged solely by the Divine goodness. For as we have before stated, that repentance and faith, of which one terrifies, and the other exhilarates, are inseparably connected, so their union is necessary in prayer. And this agreement is briefly expressed by David: “I will come (says he) into thy house in the multitude of thy mercy; and in thy fear will I worship toward thy holy temple.”^[296] Under the “goodness of God,” he comprehends faith, though not to the exclusion of fear; for his majesty not only commands our reverence, but our own unworthiness makes us forget all pride and security, and fills us with fear. I do not mean a confidence which delivers the mind from all sense of anxiety, and soothes it into pleasant and perfect tranquillity; for such a placid satisfaction belongs to those whose prosperity is equal to their wishes, who are affected by no care, corroded by no desire, and alarmed by no fear. And the saints have an excellent stimulus to calling upon God, when their necessities and perplexities harass and disquiet them, and they are almost despairing in themselves, till faith opportunely relieves them; because, amidst such troubles, the goodness of God is so glorious in their view, that though they groan under the pressure of present calamities, and are likewise tormented with the fear of greater in future, yet a reliance on it alleviates the difficulty of bearing them, and encourages a hope of deliverance. The prayers of a pious man, therefore, must proceed from both these dispositions, and must also contain and discover them both; though he must groan under present evils, and is anxiously afraid of new ones, yet at the same time he must resort for refuge to God, not doubting his readiness to extend the assistance of his hand. For God is highly incensed by our distrust, if we supplicate him for blessings which we have no expectation of receiving. There is nothing, therefore, more suitable to the nature of prayers, than that they be conformed to this rule—not to rush forward with temerity, but to follow the steps of faith. To this principle Christ calls the attention of us all in the following passage: “I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.”^[297] This he confirms also in another place: “Whatsoever ye shall ask in prayer, believing, ye shall receive.”^[298] With which James agrees: “If any of you lack wisdom, let him ask of God, that giveth to all men 89liberally, and upbraideth not. But let him ask in faith, nothing wavering.”^[299] Where, by opposing “faith” to “wavering,” he very aptly expresses its nature. And equally worthy of attention is what he adds, that they avail nothing, who call upon God in perplexity and doubt, and are uncertain in their minds whether they shall be heard or not; whom he even compares to waves, which are variously tossed and driven about with the wind. Whence he elsewhere calls a legitimate prayer “the prayer of faith.”^[300] Besides, when God so frequently affirms, that he will give to every man according to his faith, he implies that we can obtain nothing without faith. Finally, it is faith that obtains whatever is granted in answer to prayer. This is the meaning of that famous passage of Paul, to which injudicious men pay little attention: “How shall they call on him, in whom they have not believed? And how shall they believe in him, of whom they have not heard? So then faith cometh by hearing, and hearing by the word of God.”^[301] For by a regular deduction of prayer originally from faith, he evidently contends, that God cannot be sincerely invoked by any, but those to whom his clemency and gentleness have been revealed and familiarly discovered by the preaching of the gospel.

XII. This necessity our adversaries never consider. Therefore, when we inculcate on believers a certain confidence of mind that God is propitious and benevolent towards them, they consider us as advancing the greatest of all absurdities. But if they were in the habit of true prayer, they would certainly understand, that there can be no proper invocation of God without such a strong sense of the Divine benevolence. But since no man can fully discover the power of faith without an experience of it in his heart, what advantage can arise from disputing with such men, who plainly prove that they never had any other than a vain imagination? For the value and necessity of that assurance which we require, is chiefly learned by prayer; and he who does not perceive this, betrays great stupidity of conscience. Leaving, then, this class of blinded mortals, let us ever abide by the decision of Paul, that God cannot be called upon, but by those who receive from the gospel a knowledge of his mercy, and a certain persuasion that it is prepared for them. For what kind of an address would this be? “O Lord, I am truly in doubt, whether thou be willing to hear me; but since I am oppressed with anxiety, I flee to thee, that if I be worthy thou mayest assist me.” This does not resemble the solicitude of the saints, whose prayers we read in the Scriptures. Nor is it agreeable to the teaching of the Holy Spirit by the apostle, who commands us “to come 90boldly to the throne of grace, that we may find grace;”^[302] and informs us, that “we have boldness and access, with confidence, by the faith of Christ.”^[303] This assurance of obtaining what we implore, therefore, which is both commanded by the Lord himself, and taught by the example of the saints, it becomes us to hold fast with all our might, if we would pray to any good purpose. For that prayer alone is accepted by God, which arises (if I may use the expression) from such a presumption of faith, and is founded on an undaunted assurance of hope. He might, indeed, have contented himself with the simple mention of “faith;” yet he has not only added “confidence,” but furnished that confidence with liberty or “boldness” to distinguish by this criterion between us and unbelievers, who do indeed pray to God in common with us, but entirely at an uncertainty. For which reason, the whole Church prays in the psalm, “Let thy mercy, O Lord, be upon us, according as we hope in thee.”^[304] The Psalmist elsewhere introduces the same idea: “This I know; for God is for me.”^[305] Again: “In the morning will I direct my prayer unto thee, and will look up.”^[306] For from these words we gather, that prayers are but empty sounds, if unattended by hope, from which, as from a watch-tower, we quietly look out for God. With which corresponds the order of Paul’s exhortation; for before exhorting believers to “pray always with all prayer and supplication in the Spirit,” he first directs them to “take the shield of faith, the helmet of salvation, and the sword of the Spirit, which is the word of God.”^[307] Now, let the reader recollect, what I have before asserted, that faith is not at all weakened by being connected with an acknowledgment of our misery, poverty, and impurity. For believers feel themselves oppressed by a grievous load of sins, while destitute of every thing which could conciliate the favour of God, and burdened with much guilt, which might justly render him an object of their dread; yet they cease not to present themselves before him; nor does this experience terrify them from resorting to him, since there is no other way of access to him. For prayer was instituted, not that we might arrogantly exalt ourselves in the presence of God, or form a high opinion of any thing of our own; but that we might confess our guilt to him, and deplore our miseries with the familiarity of children confiding their complaints to their parents. The immense accumulation of our distresses should operate as so many incitements to urge us to pray; as we are taught likewise by the example of the Psalmist: “Heal my soul; for I have sinned 91against thee.”^[308] I confess, indeed, that the operation of such incentives would be fatal, were it not for the Divine aid; but our most benevolent Father, in his incomparable mercy, has afforded a timely remedy, that allaying all perturbation, alleviating all cares, and dispelling all fears, he might gently allure us to himself, and facilitate our approach to him, by the removal of every obstacle and every doubt.

XIII. And in the first place, when he enjoins us to pray, the commandment itself implies a charge of impious contumacy, if we disobey it. No command can be more precise than that in the psalm: “Call upon me in the day of trouble.”^[309] But as the Scripture recommends no one of the duties of piety more frequently, it is unnecessary to dwell any longer upon it. “Ask, (says our Lord,) and it shall be given you; knock, and it shall be opened unto you.”^[310] To this precept, however, there is also annexed a promise, which is very necessary; for though all men acknowledge obedience to be due to a precept, yet the greater part of them would neglect the calls of God, if he did not promise to be propitious to them, and even to advance to meet them. These two positions being proved, it is evident that all those who turn their backs on God, or do not directly approach him, are not only guilty of disobedience and rebellion, but also convicted of unbelief; because they distrust the promises; which is the more worthy of observation, since hypocrites, under the pretext of humility and modesty, treat the command of God with such haughty contempt as to give no credit to his kind invitation, and even defraud him of a principal part of his worship. For after having refused sacrifices, in which all holiness then appeared to consist, he declares the principal and most acceptable part of his service to be, “calling upon him in the day of trouble.” Wherefore, when he requires what is due to him, and animates us to a cheerful obedience, there are no pretexts for diffidence or hesitation sufficiently specious to excuse us. The numerous texts of Scripture, therefore, which enjoin us to call upon God, are as so many banners placed before our eyes to inspire us with confidence. It were temerity to rush into the presence of God, without a previous invitation from him. He therefore opens a way for us by his own word: “I will say, It is my people; and they shall say, The Lord is my God.”^[311] We see how he leads his worshippers, and desires them to follow him; and therefore that there is no reason to fear lest the melody, which he dictates, should not be agreeable to him. Let us particularly remember this remarkable character of God, by a reliance on which we shall easily surmount every obstacle: “O thou 92that hearest prayer, unto thee shall all flesh come.”^[312] For what is more amiable or attractive than for God to bear this character, which assures us, that nothing is more agreeable to his nature, than to grant the requests of humble suppliants? Hence the Psalmist concludes that the way is open, not to a few only, but to all men; because he addresses all in these words: “Call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me.”^[313] According to this rule, David, in order to obtain his request, pleads the promise that had been given him: “Thou, O Lord, hast revealed to thy servant—; therefore hath thy servant found in his heart to pray.”^[314] Whence we conclude that he would have been fearful, had he not been encouraged by the promise. So in another place he furnishes himself with this general doctrine: “He will fulfil the desire of them that fear him.”^[315] In the Psalms we may likewise observe the connection of prayer as it were interrupted, and sudden transitions made, sometimes to the power of God, sometimes to his goodness, and sometimes to the truth of his promises. It might appear as though David mutilated his prayers by an unseasonable introduction of such passages; but believers know by experience, that the ardour of devotion languishes, unless it be supported by fresh supplies; and therefore a meditation on the nature and the word of God is far from being useless in the midst of our prayers. Let us not hesitate, then, to follow the example of David in the introduction of topics calculated to reanimate languid souls with new vigour.

XIV. And it is wonderful that we are no more affected with promises so exceedingly sweet; that the generality of men, wandering through a labyrinth of errors, after having forsaken the fountain of living waters, prefer hewing out for themselves cisterns incapable of containing any water, to embracing the free offers of Divine goodness. “The name of the Lord (says Solomon) is a strong tower: the righteous runneth into it, and is safe.”^[316] And Joel, after having predicted the speedy approach of a dreadful destruction, adds this memorable sentence: “Whosoever shall call on the name of the Lord, shall be delivered;”^[317] which we know properly refers to the course of the gospel. Scarcely one man in a hundred is induced to advance to meet the Lord. He proclaims by Isaiah, “Before they call, I will answer; and while they are yet speaking, I will hear.”^[318] And in another place he dignifies the whole Church in general with the same honour; as it belongs to all the members of Christ: “He shall call upon me, 93and I will answer him: I will be with him in trouble: I will deliver him.”^[319] As I have before said, however, my design is not to enumerate all the texts, but to select the most remarkable, from which we may perceive the condescending kindness of God in inviting us to him, and the circumstances of aggravation attending our ingratitude, while our indolence still lingers in the midst of such powerful incitements. Wherefore let these words perpetually resound in our ears: “The Lord is nigh unto all them that call upon him, to all that call upon him in truth;”^[320] as well as those which we have cited from Isaiah and Joel; in which God affirms, that he is inclined to hear prayers, and is delighted, as with a sacrifice of a sweet savour, when we cast our cares upon him. We derive this singular benefit from the Divine promises, when our prayers are conceived without doubt or trepidation; but in reliance on his word, whose majesty would otherwise terrify us, we venture to call upon him as our Father, because he deigns to suggest to us this most delightful appellation. Favoured with such invitations, it remains for us to know that they furnish us with sufficient arguments to enforce our petitions; since our prayers rest on no intrinsic merit; but all their worthiness, as well as all our hope of obtaining our requests, is founded in, and dependent upon, the Divine promises; so that there is no need of any other support or further anxiety. Therefore we may be fully assured, that though we equal not the sanctity so celebrated in holy patriarchs, prophets, and apostles, yet, since the command to pray is common to us as well as to them, and we are partakers of the same common faith, if we rely on the Divine word, we are associated with them in this privilege. For God’s declaration, (already noticed,) that he will be gentle and merciful to all, gives all, even the most miserable, a hope of obtaining the objects of their supplications; and therefore we should remark the general forms of expression, by which no man, from the greatest to the least, is excluded; only let him possess sincerity of heart, self-abhorrence, humility, and faith; and let not our hypocrisy profane the name of God by a pretended invocation of him; our most merciful Father will not reject those whom he exhorts to approach him, and even urges by every possible mode of solicitation. Hence the argument of David’s prayer, just recited: “Thou, O Lord, hast revealed to thy servant—; therefore hath thy servant found in his heart to pray this prayer unto thee. And now, O Lord God, thou art that God, and thy words be true, and thou hast promised this goodness unto thy servant:” begin therefore and do it.^[321] As also in another place: “Let thy kindness be according to thy 94word unto thy servant.”^[322] And all the Israelites together, whenever they fortify themselves with a recollection of the covenant, sufficiently declare that fear ought to be banished from our devotions, because it is contrary to the Divine injunction; and in this respect they imitated the examples of the patriarchs, particularly of Jacob, who, after having confessed himself “not worthy of the least of all the mercies” he had received from the hand of God, yet declares himself animated to pray for still greater blessings, because God had promised to grant them.^[323] But whatever be the pretences of unbelievers, for not applying to God under the pressure of every necessity, for not seeking him or imploring his aid, they are equally chargeable with defrauding him of the honour due to him, as if they had fabricated for themselves new gods and idols; for by this conduct, they deny him to be the Author of all their blessings. On the contrary, there is nothing more efficacious to deliver believers from every scruple, than this consideration, that no impediment ought to prevent their acting according to the command of God, who declares that nothing is more agreeable to him than obedience. These observations tend more fully to elucidate what I have advanced before; that a spirit of boldness in prayer is perfectly consistent with fear, reverence, and solicitude; and that there is no absurdity in God’s exalting those who are abased. This establishes an excellent agreement between those apparently repugnant forms of expression. Both Jeremiah and Daniel use this phrase: “Make prayers fall” before God; for so it is in the original.^[324] Jeremiah also: “Let our supplication fall before thee.”^[325] Again: believers are frequently said to “lift up their prayer.”^[326] So says Hezekiah, when requesting the prophet to intercede for him. And David desires that his prayer may ascend “as incense.”^[327] For though, under a persuasion of God’s fatherly love, they cheerfully commit themselves to his faithfulness, and hesitate not to implore the assistance he freely promises, yet they are not impudently elated with careless security, but ascend upwards by the steps of the promises, yet in such a manner, that they still continue to be suppliant and self-abased.

XV. Here several questions are started. The Scripture relates that the Lord has complied with some prayers, which nevertheless did not arise from a calm or well-regulated heart. Jotham, for a just cause indeed, but from the impulse of rage, resentment, and revenge, devoted the inhabitants of Shechem to the destruction which afterwards fell upon them:^[328] the Lord, by fulfilling this curse, seems to approve of such disorderly 95sallies of passion. Samson also was hurried away by similar fervour when he said, “O Lord, strengthen me, that I may be avenged of the Philistines.”^[329] For though there was some mixture of honest zeal, yet it was a violent, and therefore sinful, avidity of revenge which predominated. God granted the request. Whence it seems deducible, that prayers not conformable to the rules of the Divine word, are nevertheless efficacious. I reply, first, that a permanent rule is not annulled by particular examples; secondly, that peculiar emotions have sometimes been excited in a few individuals, causing a distinction between them and men in general. For the answer of Christ to his disciples, who inconsiderately wished to emulate the example of Elias, “that they knew not what spirit they were of,” is worthy of observation. But we must remark, further, that God is not always pleased with the prayers which he grants; but that, as far as examples are concerned, there are undeniable evidences of the Scripture doctrine, that he succours the miserable, and hears the groans of those who under the pressure of injustice implore his aid; that he therefore executes his judgments, when the complaints of the poor arise to him, though they are unworthy of the least favourable attention. For how often, by punishing the cruelty, rapine, violence, lust, and other crimes of the impious, by restraining their audacity and fury, and even subverting their tyrannical power, has he manifestly assisted the victims of unrighteous oppression, though they have been beating the air with supplications to an unknown God! And one of the Psalmists clearly teaches that some prayers are not ineffectual, which nevertheless do not penetrate into heaven by faith.^[330] For he collects those prayers which necessity naturally extorts from unbelievers as well as from believers, but to which the event shows God to be propitious. Does he by such condescension testify that they are acceptable to him? No; he designs to amplify or illustrate his mercy by this circumstance, that even the requests of unbelievers are not refused; and likewise to stimulate his true worshippers to greater diligence in prayer, while they see that even the lamentations of the profane are not unattended with advantage. Yet there is no reason why believers should deviate from the rule given them by God, or envy unbelievers, as though they had made some great acquisition when they have obtained the object of their wishes. In this manner we have said that the Lord was moved by the hypocritical penitence of Ahab, in order to prove by this example how ready he is to grant the prayers of his own elect, when they seek reconciliation with him by true conversion. Therefore in 96the Psalms he expostulates with the Jews, because, after having experienced his propitiousness to their prayers, they had almost immediately returned to their native perverseness.^[331] It is evident, also, from the history of the Judges, that whenever they wept, though their tears were hypocritical, yet they were delivered from the hands of their enemies. As the Lord, therefore, “maketh his sun to rise on the evil and on the good,”^[332] promiscuously, so he despises not the lamentations of those whose cause is just, and whose afflictions deserve relief. At the same time his attention to them is no more connected with salvation, than his furnishing food to the despisers of his goodness. The question relative to Abraham and Samuel is attended with more difficulty; the former of whom prayed for the inhabitants of Sodom without any Divine direction, and the latter for Saul even contrary to a plain prohibition.^[333] The same is the case of Jeremiah, who deprecated the destruction of the city.^[334] For though they suffered a repulse, yet it seems harsh to deny them to have been under the influence of faith. But the modest reader will, I hope, be satisfied with this solution; that mindful of the general principles by which God enjoins them to be merciful even to the unworthy, they were not entirely destitute of faith, though in a particular instance their opinion may have disappointed them. Augustine has somewhere this judicious observation: “How do the saints pray in faith, when they implore of God that which is contrary to his decrees? It is because they pray according to his will, not that hidden and immutable will, but that with which he inspires them, that he may hear them in a different way, as he wisely discriminates.” This is an excellent remark; because, according to his incomprehensible designs, he so regulates the events of things, that the prayers of the saints, which contain a mixture of faith and error, are not in vain. Yet this no more affords an example for imitation, than a sufficient plea to excuse the saints themselves, whom I admit to have transgressed the bounds of duty. Wherefore, when no certain promise can be found, we should present our supplications to God in a conditional way; which is implied in this petition of David: “Awake to the judgment that thou hast commanded;”^[335] because he suggests that he was directed by a particular revelation to pray for a temporal blessing.

XVI. It will also be of use to remark, that the things I have delivered concerning the four rules for praying aright, are not required by God with such extreme rigour as to cause the rejection of all prayers, in which he does not find a perfection of 97faith or repentance, united with ardent zeal and well-regulated desires. We have said, that although prayer is a familiar intercourse between God and pious men, yet reverence and modesty must be preserved, that we may not give a loose to all our wishes, nor even in our desires exceed the Divine permission; and to prevent the majesty of God being lessened in our view, our minds must be raised to a pure and holy veneration of him. This no man has ever performed with the purity required; for, to say nothing of the multitude, how many complaints of David savour of intemperance of spirit! not that he would designedly remonstrate with God, or murmur at his judgments; but he faints in consequence of his infirmity, and finds no better consolation than to pour his sorrows into the Divine bosom. Moreover, God bears with our lisping, and pardons our ignorance, whenever any inconsiderate expressions escape us; and certainly without this indulgence there could be no freedom of prayer. But though it was David’s intention to submit himself wholly to the Divine will, and his patience in prayer was equal to his desire of obtaining his requests, yet we sometimes perceive the appearance and ebullition of turbulent passions, very inconsistent with the first rule we have laid down. We may discover, particularly from the conclusion of the thirty-ninth psalm, with what vehemence of grief this holy man was hurried away beyond all the bounds of propriety. “O spare me (says he) before I go hence, and be no more.”^[336] One might be ready to say, that the man, being in despair, desires nothing but the removal of God’s hand, that he may putrefy in his own iniquities and miseries. He does not intend to rush into intemperance of language, or, as is usual with the reprobate, desire God to depart from him; he only complains that he cannot bear the Divine wrath. In these temptations, also, the saints often drop petitions, not sufficiently conformable to the rule of God’s word, and without due reflection on what is right and proper. All prayers polluted with these blemishes deserve to be rejected; yet if the saints mourn, correct themselves, and return to themselves again, God forgives them. Thus they offend likewise against the second rule; because they frequently have to contend with their own indifference; nor do their poverty and misery sufficiently incite them to seriousness of devotion. Now, their minds frequently wander, and are almost absorbed in vanity; and they also need pardon in this respect, lest languid, or mutilated, or interrupted and desultory prayers should meet with a repulse. God has naturally impressed the minds of men with a conviction that prayers require to be attended with an elevation of heart. Hence the ceremony of elevating 98the hands, as before observed, which has been common in all ages and nations, and still continues; but where is the person, who, while lifting up the hands, is not conscious of dulness, because his heart cleaves to the earth? As to praying for the remission of sins, though none of the faithful omit this article, yet they who have been truly engaged in prayers, perceive that they scarcely offer the tenth part of the sacrifices mentioned by David: “The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, thou wilt not despise.”^[337] Thus they have always to pray for a twofold forgiveness; both because they are conscious of many transgressions, with which they are not so deeply affected as to be sufficiently displeased with themselves, and as they are enabled to advance in repentance and the fear of God, humbled with just sorrow for their offences, they deprecate the vengeance of the Judge. But above all, the weakness or imperfection of their faith would vitiate the prayers of believers, were it not for the Divine indulgence; but we need not wonder that this defect is forgiven by God, who frequently exercises his children with severe discipline, as if he fully designed to annihilate their faith. It is a very sharp temptation, when believers are constrained to cry, “How long wilt thou be angry against the prayer of thy people?”^[338] as though even their prayers were so many provocations of Divine wrath. So when Jeremiah says, “God shutteth out my prayer,”^[339] he was undoubtedly agitated with severe trouble. Innumerable examples of this kind occur in the Scriptures, from which it appears that the faith of the saints is often mingled and agitated with doubts, so that amidst the exercises of faith and hope, they nevertheless betray some remains of unbelief; but since they cannot attain all that is to be wished, it becomes them to be increasingly diligent, in order that, correcting their faults, they may daily make nearer approaches to the perfect rule of prayer, and at the same time to consider into what an abyss of evils they must have been plunged, who even in their very remedies contract new diseases; since there is no prayer which God would not justly disdain, if he did not overlook the blemishes with which they are all deformed. I mention these things, not that believers may securely forgive themselves any thing sinful, but that, by severely correcting themselves, they may strive to surmount these obstacles; and that, notwithstanding the endeavours of Satan to obstruct them in all their ways, with a view to prevent them from praying, they may nevertheless break through all opposition, certainly persuaded, that, though they experience many impediments, yet God is pleased with their efforts, and approves of their prayers, provided 99they strenuously aim at that which they do not immediately attain.

XVII. But since there is no one of the human race worthy to present himself to God, and to enter into his presence, our heavenly Father himself, to deliver us at once from shame and fear, which might justly depress all our minds, has given us his Son Jesus Christ our Lord to be our Advocate and Mediator with him;^[340] introduced by whom we may boldly approach him, confident, with such an Intercessor, that nothing we ask in his name will be denied us, as nothing can be denied to him by his Father. And to this must be referred all that we have hitherto advanced concerning faith; because, as the promise recommends Christ to us as the Mediator, so, unless our hope of success depend on him, it deprives itself of all the benefit of prayer. For as soon as we reflect on the terrible majesty of God, we cannot but be exceedingly afraid, and driven away from him by a consciousness of our unworthiness, till we discover Christ as the Mediator, who changes the throne of dreadful glory into a throne of grace; as the apostle also exhorts us to “come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.”^[341] And as there is a rule given for calling upon God, as well as a promise that they shall be heard who call upon him, so we are particularly enjoined to invoke him in the name of Christ; and we have an express promise, that what we ask in his name we shall obtain. “Hitherto (says he) ye have asked nothing in my name: ask, and ye shall receive. At that day ye shall ask in my name; and whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.”^[342] Hence it is plain beyond all controversy, that they who call upon God in any other name than that of Christ, are guilty of a contumacious neglect of his precepts, and a total disregard of his will; and that they have no promise of any success. For, as Paul says of Christ, “All the promises of God in him are yea, and in him amen;” that is, are confirmed and fulfilled.^[343]

XVIII. And we must carefully remark the circumstance of the time when Christ commands his disciples to apply to his intercession, which was to be after his ascension to heaven; “At that day (says he) ye shall ask in my name.” It is certain that from the beginning no prayers had been heard but for the sake of the Mediator. For this reason the Lord had appointed in the law, that the priest alone should enter the sanctuary, bearing on his shoulders the names of the tribes of Israel 100and the same number of precious stones before his breast; but that the people should stand without in the court, and there unite their prayers with those of the priest.^[344] The use of the sacrifice was to render their prayers effectual. The meaning, therefore, of that shadowy ceremony of the law was, that we are all banished from the presence of God, and therefore need a mediator to appear in our name, to bear us on his shoulders, and bind us to his breast, that we may be heard in his person; and, moreover, that the sprinkling of his blood purifies our prayers, which have been asserted to be otherwise never free from defilement. And we see that the saints, when they wished to obtain any thing by prayer, founded their hope on the sacrifices; because they knew them to be the confirmations of all their prayers. David says, “The Lord remember all thy offerings, and accept thy burnt-sacrifice.”^[345] Hence we conclude, that God has from the beginning been appeased by the intercession of Christ, so as to accept the devotions of believers. Why, then, does Christ assign a new period, when his disciples shall begin to pray in his name, but because this grace, being now become more illustrious, deserves to be more strongly recommended to us? In this same sense he had just before said, “Hitherto ye have asked nothing in my name; ask.”^[346] Not that they were totally unacquainted with the office of the Mediator, (since all the Jews were instructed in these first principles,) but because they did not yet clearly understand that Christ, on his ascension to heaven, would be more evidently the advocate of the Church than he was before. Therefore, to console their sorrow for his absence with some signal advantage, he claims the character of an advocate, and teaches them that they have hitherto wanted the principal benefit, which it shall be given them to enjoy, when they shall call upon God with greater freedom in a reliance on his intercession; as the apostle says that this new way is consecrated by his blood.^[347] So much the more inexcusable is our perverseness, unless we embrace with the greatest alacrity such an inestimable benefit, which is particularly destined for us.

XIX. Moreover, since he is the only way of access by which we are permitted to approach God, to them who deviate from this road, and desert this entrance, there remains no other way of access to God, nor any thing on his throne but wrath, judgment, and terror. Finally, since the Father has appointed him to be our Head and Leader, they who in any respect decline or turn aside from him, endeavour, as far as they can, to deface and obliterate a character impressed by God. Thus 101Christ is appointed as the one Mediator, by whose intercession the Father is rendered propitious and favourable to us. The saints have likewise their intercessions, in which they mutually commend each other’s interests to God, and which are mentioned by the apostle;^[348] but these are so far from detracting any thing from the intercession of Christ, that they are entirely dependent on it. For as they arise from the affection of love, reciprocally felt by us towards each other as members of one body, so likewise they are referred to the unity of the Head. Being made also in the name of Christ, what are they but a declaration, that no man can be benefited by any prayers at all, independently of Christ’s intercession? And as the intercession of Christ is no objection to our mutually pleading for each other, in our prayers in the Church, so let it be considered as a certain maxim, that all the intercessions of the whole Church should be directed to that principal one. We ought to beware of ingratitude particularly on this head, because God, pardoning our unworthiness, not only permits us to pray each one for himself, but even admits us as intercessors for one another. For, when those who richly deserve to be rejected, if they should privately pray each for himself, are appointed by God as advocates of his Church, what pride would it betray to abuse this liberality to obscure the honour of Christ!

XX. Now, the cavil of the sophists is quite frivolous, that Christ is the Mediator of redemption, but believers of intercession; as if Christ, after performing a temporary mediation, had left to his servants that which is eternal and shall never die. They who detract so diminutive a portion of honour from him, treat him, doubtless, very favourably. But the Scripture, with the simplicity of which a pious man, forsaking these impostors, ought to be contented, speaks very differently; for when John says, “If any man sin, we have an Advocate with the Father, Jesus Christ,”^[349] does he only mean that he has been heretofore an Advocate for us, or does he not rather ascribe to him a perpetual intercession? What is intended by the assertion of Paul, that he “is even at the right hand of God, and also maketh intercession for us?”^[350] And when he elsewhere calls him the “one Mediator between God and man,” does he not refer to prayers, which he has mentioned just before?“^[351] For having first asserted that intercessions should be made for all men, he immediately adds, in confirmation of that idea, that all have one God and one Mediator. Consistent with which is the explanation of Augustine, when he thus expresses 102himself: “Christian men in their prayers mutually recommend each other to the Divine regard. That person, for whom no one intercedes, while he intercedes for all, is the true and only Mediator. The apostle Paul, though a principal member under the Head, yet because he was a member of the body of Christ, and knew the great and true High Priest of the Church had entered, not typically, into the recesses within the veil, the holy of holies, but truly and really into the interior recesses of heaven, into a sanctuary not emblematical, but eternal,—Paul, I say, recommends himself to the prayers of believers. Neither does he make himself a mediator between God and the people, but exhorts all the members of the body of Christ mutually to pray for one another; since the members have a mutual solicitude for each other; and if one member suffers, the rest sympathize with it. And so should the mutual prayers of all the members, who are still engaged in the labours of the present state, ascend on each other’s behalf to the Head, who is gone before them into heaven, and who is the propitiation for our sins. For if Paul were a mediator, the other apostles would likewise sustain the same character; and so there would be many mediators; and Paul’s argument could not be supported, when he says, ‘For there is one God, and one Mediator between God and men, the man Christ Jesus; in whom we also are one, if we keep the unity of the Spirit in the bond of peace.’” Again, in another place: “But if you seek a priest, he is above the heavens, where he now intercedes for you, who died for you on earth.” Yet we do not dream that he intercedes for us in suppliant prostration at the Father’s feet; but we apprehend, with the apostle, that he appears in the presence of God for us in such a manner, that the virtue of his death avails as a perpetual intercession for us; yet so as that, being entered into the heavenly sanctuary, he continually, till the consummation of all things, presents to God the prayers of his people, who remain, as it were, at a distance in the court.

XXI. With respect to the saints who are dead in the flesh, but live in Christ, if we attribute any intercession to them, let us not imagine that they have any other way of praying to God than by Christ, who is the only way, or that their prayers are accepted by God in any other name. Therefore, since the Scripture calls us away from all others to Christ alone,—since it is the will of our heavenly Father to gather together all things in him,—it would be a proof of great stupidity, not to say insanity, to be so desirous of procuring an admission by the saints, as to be seduced from him, without whom they have no access themselves. But that this has been practised in some ages, and is now practised wherever Popery prevails, who can deny? Their merits are frequently obtruded to conciliate the Divine favour; 103and in general Christ is totally neglected, and God is addressed through their names. Is not this transferring to them that office of exclusive intercession, which we have before asserted to be peculiar to Christ? Again, who, either angel or demon, ever uttered to any of the human race a syllable concerning such an intercession as they pretend? for the Scripture is perfectly silent respecting any such thing. What reason, then, was there for its invention? Certainly, when the human mind thus seeks assistances for itself, in which it is not warranted by the word of God, it evidently betrays its want of faith. Now, if we appeal to the consciences of all the advocates for the intercession of saints, we shall find that the only cause of it is, an anxiety in their minds, as if Christ could fail of success, or be too severe in this business. By which perplexity they, in the first place, dishonour Christ, and rob him of the character of the only Mediator, which, as it has been given by the Father as his peculiar prerogative, ought therefore not to be transferred to any other. And by this very conduct they obscure the glory of his nativity, and frustrate the benefit of his cross; in a word, they divest and defraud him of the praise which is due to him for all his actions and all his sufferings; since the end of them all is, that he may really be, and be accounted, the sole Mediator. They at the same time reject the goodness of God, who exhibits himself as their Father; for he is not a father to them, unless they acknowledge Christ as their brother. Which they plainly deny, unless they believe themselves to be the objects of his fraternal affection, than which nothing can be more mild or tender. Wherefore the Scripture offers him alone to us, sends us to him, and fixes us in him. “He,” says Ambrose, “is our mouth, with which we address the Father; our eye, by which we behold the Father; our right hand, by which we present ourselves to the Father. Without whose mediation, neither we, nor any of all the saints, have the least intercourse with God.” If they reply, that the public prayers in the churches are finished by this conclusion, “through Christ our Lord,” it is a frivolous subterfuge; because the intercession of Christ is not less profaned when it is confounded with the prayers and merits of the dead, than if it were wholly omitted, and the dead alone mentioned. Besides, in all their litanies, both verse and prose, where every honour is ascribed to dead saints, there is no mention of Christ.

XXII. But their folly rises to such a pitch, that we have here a striking view of the genius of superstition, which, when it has once shaken off the reins, places in general no limits to its excursions. For after men had begun to regard the intercession of saints, they by degrees gave to each his particular attributes, so that sometimes one, sometimes another, might be 104invoked as intercessor, according to the difference of the cases; then they chose each his particular saint, to whose protection they committed themselves as to the care of tutelary gods. Thus they not only set up (as the prophet anciently accused Israel) gods according to the number of their cities,^[352] but even according to the multitude of persons. But, since the saints refer all their desires solely to the will of God, and observe it, and acquiesce in it, he must entertain foolish and carnal, and even degrading thoughts of them, who ascribes to them any other prayer, than that in which they pray for the advent of the kingdom of God; very remote from which is what they pretend concerning them—that every one of them is disposed by a private affection more particularly to regard his own worshippers. At length multitudes fell even into horrid sacrilege, by invoking them, not as subordinate promoters, but as principal agents, in their salvation. See how low wretched mortals fall, when they wander from their lawful station, the word of God. I omit the grosser monstrosities of impiety, for which, though they render them detestable to God, angels, and men, they do not yet feel either shame or grief. Prostrate before the statue or picture of Barbara, Catharine, and others, they mutter Pater Noster, “Our Father.” This madness the pastors are so far from endeavouring to remedy or to restrain, that, allured by the charms of lucre, they approve and applaud it. But though they attempt to remove from themselves the odium of so foul a crime, yet what plea will they urge in defence of this, that Eligius and Medardus are supplicated to look down from heaven on their servants, and to assist them? and the holy Virgin to command her Son to grant their petitions? It was anciently forbidden at the Council of Carthage, that at the altar any prayers should be made directly to the saints; and it is probable that, when those holy men could not wholly subdue the force of depraved custom, they imposed this restraint, that the public prayers might not be deformed by this phrase, “Saint Peter, pray for us.” But to how much greater lengths of diabolical absurdity have they proceeded, who hesitate not to transfer to dead men what exclusively belongs to God and Christ!

XXIII. But when they attempt to make this intercession appear to be founded on the authority of Scripture, they labour in vain. We frequently read, they say, of the prayers of angels; and not only so, but the prayers of believers are said to be carried by their hands into the presence of God. But if they would compare saints deceased to angels, they ought to prove that they are the ministering spirits who are delegated 105to superintend the concerns of our salvation, whose province it is to keep us in all our ways, who surround us, who advise and comfort us, who watch over us; all of which offices are committed to angels, but not to departed saints.^[353] How preposterously they include dead saints with angels, fully appears from so many different functions, by which the Scripture distinguishes some from others. No man will presume, without previous permission, to act the part of an advocate before an earthly judge: whence, then, have worms so great a license to obtrude on God as intercessors those who are not recorded to have been appointed to that office? God has been pleased to appoint the angels to attend to our salvation, whence they frequent the sacred assemblies, and the Church is to them a theatre, in which they admire the various and “manifold wisdom of God.”^[354] Those who transfer to others that which is peculiar to them, certainly confound and pervert the order established by God, which ought to be inviolable. With equal dexterity they proceed to cite other testimonies. God said to Jeremiah, “Though Moses and Samuel stood before me, yet my mind could not be toward this people.”^[355] How, they say, could he thus have spoken concerning persons deceased, unless he knew that they were accustomed to intercede for the living? But I, on the contrary, deduce this conclusion—That since it appears that neither Moses nor Samuel interceded for the Israelites, there was then no intercession of the dead. For who of the saints must we believe to be concerned for the salvation of the people, when this ceases to be the case with Moses, who far surpassed all others in this respect while alive? But if they pursue such minute subtleties, that the dead intercede for the living, because the Lord has said, “Though they interceded,” I shall argue, with far greater plausibility, in this manner—In the people’s extreme necessity, no intercession was made by Moses, of whom it is said, Though he interceded. Therefore it is highly probable, that no intercession is made by any other, since they are all so far from possessing the gentleness, kindness, and paternal solicitude of Moses. This is indeed the consequence of their cavilling, that they are wounded with the same weapons with which they thought themselves admirably defended. But it is very ridiculous, that a plain sentence should be so distorted; only because the Lord declares that he will not spare the crimes of the people, even though their cause had been pleaded by Moses or Samuel, to whose prayers he had shown himself so very propitious. This idea is very clearly deduced from a similar passage of Ezekiel—“Though these three men, Noah, 106Daniel, and Job, were in the land, they should deliver but their own souls by their righteousness, saith the Lord God;”^[356] where he undoubtedly meant to signify, if two of them should return to life again; for the third was then alive, namely, Daniel, who is well known to have given an incomparable specimen of his piety, even in the flower of his youth. Let us then leave them, whom the Scripture clearly shows to have finished their course. Therefore Paul, when speaking of David, does not say that he assists posterity by his prayers, but only that “he served his own generation.”^[357]

XXIV. They further object—Shall we then divest them of every benevolent wish, who through the whole course of their lives breathed only benevolence and mercy? Truly, as I do not wish too curiously to inquire into their actions or thoughts, so it is by no means probable that they are agitated by the impulse of particular wishes, but rather that with fixed and permanent desires they aspire after the kingdom of God; which consists no less in the perdition of the impious, than in the salvation of believers. If this be true, their charity also is comprehended within the communion of the body of Christ, and extends no further than the nature of that communion permits. But though I grant that in this respect they pray for us, yet they do not therefore relinquish their own repose, to be distracted with earthly cares; and much less are they therefore to be the objects of our invocation. Neither is it a necessary consequence of this, that they must imitate the conduct of men on earth by mutually praying for one another. For this conduces to the cultivation of charity among them, while they divide, as it were, between them, and reciprocally bear their mutual necessities. And in this, indeed, they act according to God’s precept, and are not destitute of his promise; which two are always the principal points in prayer. No such considerations have any relation to the dead; whom when the Lord has removed from our society, he has left us no intercourse with them, nor them, indeed, as far as our conjectures can reach, any with us.^[358] But if any one plead, that they cannot but retain the same charity towards us, as they are united with us by the same faith, yet who has revealed that they have ears long enough to reach our voices, and eyes so perspicacious as to watch over our necessities? They talk in the schools of I know not what refulgence of the Divine countenance irradiating them, in which, as in a mirror, they behold from heaven the affairs of men. But to affirm this, especially with the presumption with which they dare to assert it, what is it but an attempt, by the infatuated dreams of our own brains, forcibly to penetrate into the secret appointments of 107God, without the authority of his word, and to trample the Scripture under our feet? which so frequently pronounces our carnal wisdom to be hostile to the wisdom of God; totally condemns the vanity of our mind; and directs all our reason to be laid in the dust, and the Divine will to be the sole object of our regard.

XXV. The other testimonies of Scripture which they adduce in defence of this false doctrine, they distort with the greatest perverseness. But Jacob (they say) prays that his own name, and the name of his fathers, Abraham and Isaac, might be named on his posterity.^[359] Let us first inquire the form of this naming, or calling on their names, among the Israelites; for they do not invoke their fathers to assist them; but they beseech God to remember his servants Abraham, Isaac, and Jacob. Their example, therefore, is no vindication of those who address the saints themselves. But as these stupid mortals understand neither what it is to name the name of Jacob, nor for what reason it should be named, we need not wonder that they so childishly err even in the form itself. This phraseology more than once occurs in the Scriptures. For Isaiah says, that the name of the husband is “called upon” the wife who lives under his care and protection. The naming or calling, therefore, of the name of Abraham upon the Israelites, consists in their deducing their genealogy from him, and revering and celebrating his memory as their great progenitor. Neither is Jacob actuated by a solicitude for perpetuating the celebrity of his name, but by a knowledge that all the happiness of his posterity consisted in the inheritance of that covenant which God had made with him: and perceiving that this would be the greatest of all blessings to them, he prays that they may be numbered among his children; which is only transmitting to them the succession of the covenant. They, on their part, when they introduce the mention of this in their prayers, do not recur to the intercessions of the dead, but put the Lord in remembrance of his covenant, in which their most merciful Father has engaged to be propitious and beneficent to them, for the sake of Abraham, Isaac, and Jacob. How little the saints depended in any other sense on the merits of their fathers, is evinced by the public voice of the Church in the prophet: “Thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O Lord, art our Father, our Redeemer.”^[360] And when they thus express themselves, they add at the same time, “O Lord, return, for thy servants’ sake;” yet not entertaining a thought of any intercession, but adverting to the blessing of the covenant. 108But now, since we have the Lord Jesus, in whose hand the eternal covenant of mercy is not only made but confirmed to us,—whose name should we rather plead in our prayers? And since these good doctors contend that the patriarchs are in these words represented as intercessors, I wish to be informed by them, why, in such a vast multitude, no place, not even the lowest among them, is allotted to Abraham, the father of the Church? From what vile source they derive their advocates, is well known. Let them answer me by proving it right, that Abraham, whom God has preferred to all others, and elevated to the highest degree of honour, should be neglected and suppressed. The truth is, that since this practice was unknown in the ancient Church, they thought proper, in order to conceal its novelty, to be silent respecting the ancient fathers; as though the difference of names were a valid excuse for a recent and corrupt custom. But the objection urged by some, that God is entreated to have mercy on the people for the sake of David, is so far from supporting their error, that it is a decisive refutation of it. For if we consider the character sustained by David, he is selected from the whole company of the saints, that God may fulfil the covenant which he made with him; so that it refers to the covenant, rather than to the person, and contains a figurative declaration of the sole intercession of Christ. For it is certain that what was peculiar to David, as being a type of Christ, is inapplicable to any others.

XXVI. But it seems that some are influenced by the frequent declarations which we read, that the prayers of the saints are heard. Why? Truly because they have prayed. “They cried unto thee,” says the Psalmist, “and were delivered; they trusted in thee, and were not confounded.”^[361] Therefore, let us likewise pray after their example, that we may obtain a similar audience. But these men preposterously argue, that none will be heard but such as have been once already heard. How much more properly does James say, “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.”^[362] What! does he infer any peculiar privilege of Elias, to which we should have recourse? Not at all; but he shows the perpetual efficacy of pure and pious prayer, to exhort us to pray in a similar manner. For we put a mean construction on the promptitude and benignity of God in hearing them, unless we be encouraged by such instances to a firmer reliance on his promises; in which he promises to hear, not one or two, or even a few, but all who call upon his name. 109And this ignorance is so much the less excusable, because they appear almost professedly to disregard so many testimonies of Scripture. David experienced frequent deliverances by the Divine power; was it that he might arrogate it to himself, in order to deliver us by his interposition? He makes some very different declarations: “The righteous shall compass me about; for thou shalt deal bountifully with me.”^[363] Again: “They looked unto him, and were lightened; and their faces were not ashamed. This poor man cried, and the Lord heard him, and saved him out of all his troubles.”^[364] The Psalms contain many such prayers, in which he implores God to grant his requests from this consideration, that the righteous may not be put to shame, but may be encouraged by his example to entertain a good hope. Let us be contented at present with one instance: “For this shall every one that is godly pray unto thee in a time when thou mayest be found;”^[365] a text which I have the more readily cited, because the hireling and cavilling advocates of Popery have not been ashamed to plead it to prove the intercession of the dead. As though David had any other design than to show the effect which would proceed from the Divine clemency and goodness when his prayers should be heard. And in general it must be maintained, that an experience of the grace of God, both to ourselves and to others, affords no small assistance to confirm our faith in his promises. I do not recite numerous passages, where he proposes to himself the past blessings of God as a ground of present and future confidence, since they will naturally occur to those who peruse the Psalms. Jacob by his example had long before taught the same lesson: “I am not worthy of the least of all the mercies, and of all the truth, which thou hast showed unto thy servant; for with my staff I passed over this Jordan; and now I am become two bands.”^[366] He mentions the promise indeed, but not alone; he likewise adds the effect, that he may in future confide with the greater boldness in the continuance of the Divine goodness towards him. For God is not like mortals, who grow weary of their liberality, or whose wealth is exhausted; but is to be estimated by his own nature, as is judiciously done by David, when he says, “Thou hast redeemed me, O Lord God of truth.”^[367] After ascribing to him the praise of his salvation, he adds, that he is a God of truth; because, unless he were perpetually and uniformly consistent with himself, there could not be derived from his benefits a sufficient argument for confiding in him, and praying to him. But when we know that every act of assistance, which he affords us, is a specimen 110and proof of his goodness and faithfulness, we shall have no reason to fear lest our hopes be confounded or our expectations disappointed.

XXVII. Let us conclude this argument in the following manner: Since the Scripture represents the principal part of Divine worship to be an invocation of God, as he, in preference to all sacrifices, requires of us this duty of piety, no prayer can without evident sacrilege be directed to any other. Wherefore also the Psalmist says, “If we have stretched out our hands to a strange god, shall not God search this out?”^[368] Besides, since God will only be invoked in faith, and expressly commands prayers to be conformed to the rule of his word; finally, since faith founded on the word is the source of true prayer,—as soon as the least deviation is made from the word, there must necessarily be an immediate corruption of prayer. But it has been already shown, that if the whole Scripture be consulted, this honour is there claimed for God alone. With respect to the office of intercession, we have also seen, that it is peculiar to Christ, and that no prayer is acceptable to God, unless it be sanctified by this Mediator. And though believers mutually pray to God for their brethren, we have proved that this derogates nothing from the sole intercession of Christ; because they all commend both themselves and others to God in a reliance upon it. Moreover we have argued, that this is injudiciously applied to the dead, of whom we nowhere read that they are commanded to pray for us. The Scripture frequently exhorts us to the mutual performance of this duty for each other; but concerning the dead there is not even a syllable; and James, by connecting these two things, “Confess your faults one to another, and pray one for another,” tacitly excludes the dead.^[369] Wherefore, to condemn this error, this one reason is sufficient, that right prayer originates in faith, and that faith is produced by hearing the word of God, where there is no mention of this fictitious intercession; for the temerity of superstition has chosen itself advocates, who were not of Divine appointment. For whilst the Scripture abounds with many forms of prayer, there is not to be found an example of this advocacy, without which the Papists believe there can be no prayer at all. Besides, it is evident that this superstition has arisen from a want of faith, because they either were not content with Christ as their intercessor, or entirely denied him this glory. The latter of these is easily proved from their impudence; for they adduce no argument more valid to show that we need the mediation of the saints, than when they object that we are unworthy of familiar access to God. 111Which indeed we acknowledge to be strictly true; but we thence conclude, that they rob Christ of every thing, who consider his intercession as unavailing without the assistance of George and Hippolytus, and other such phantasms.