as God, of His infinite mercy, had called them to His knowledge, not suffering them to walk after their own natural wickedness, but partly had taught them to conform themselves to His holy law, and that, for the promised Seed's sake, so might He not leave them destitute of comfort, consolation, and defence, in so great and extreme necessity. And so their righteousness allege they not to glory thereof, or to put trust therein, but to strengthen and confirm them in God's promises. And this consolation I would wish to all Christians in their prayers-a testimony of a good conscience to assure them of God's promises; but to obtain what they ask must only depend upon Him, all opinion and thought of our own righteousness laid aside. And, moreover, David, in the words above, compareth himself with King Saul, and with the rest of his enemies who wrongfully did persecute him, desiring of God that they prevail not against him as he would say, "Unjustly do they persecute me, and therefore, according to my innocency, defend me," for otherwise he confesseth himself most grievously to have offended God, as in the preceding places he clearly testifieth. obtain whatsoever we ask, for all things are possible unto him that believeth. And therefore, in our prayers, desperation is always to be expelled. I mean not that any man, in extremity of trouble, can be without a present dolour, and without a greater fear of trouble to follow. Trouble and fear are the very spurs to prayer; for when man, compassed about with vehement calamities, and vexed with continual solicitude, having, by help of man, no hope of deliverance, with sore oppressed and punished heart, fearing also greater punishment to follow, from the deep pit of tribulation doth call to God for comfort and support, such prayer ascendeth into God's presence, and returneth not in vain. As David, in the vehement persecution of Saul, hunted and chased from every hole, fearing that one day or other he should fall into the hands of his persecutors, after that he had complained that no place of rest was left to him, vehemently prayed, saying, "O Lord, who art my God, in whom alone I trust, save me from them that persecute me, and deliver me from my enemies. Let not this man (meaning Saul) devour my life, as a lion doth his prey, for of Hypocrisy is not allowed with God.-Thirdly, none seek I comfort but of Thee alone" (Psalm in prayer is to be observed, that what we ask of vii.). In the midst of these anguishes the goodGod, we must earnestly desire the same, acness of God sustained him, so that the present knowledging ourselves to be indigent and void tribulation was tolerable; and the infallible thereof, and that God alone may grant the peti- promises of God so assured him of deliverance, tion of our hearts when His good will and pleasure that fear was partly mitigated and gone, as is. For nothing is more odious before God than plainly appeareth to such as diligently mark hypocrisy and dissimulation,—that is, when men the process of his prayer. For, after long do ask of God things whereof they have no need, menacing and threatening made to him of his or that they believe to obtain by others than by enemy, he concludeth with these words: "The God alone. As if a man ask of God remission of dolour which he intended to me shall fall upon his sins, thinking, nevertheless, to obtain the his own pate; and the violence wherewith he same by his own works, or by other men's would have oppressed me shall cast down his merits, he doth mock with God, and deceive own head: but I will magnify the Lord accordhimself. And, in such cases, do a great numbering to His righteousness, and shall praise the offend, principally the mighty and rich of the name of the Most High." earth, who, for a common custom, will pray this part of the Lord's Prayer, "Give us this day our daily bread," that is, a moderate and reasonable sustentation; and yet their own hearts will testify that they need not so to pray, seeing they abound in all worldly solace and felicity. I mean not that rich men should not pray this part of prayer, but I would they understood what they ought to pray in it (whereof I intend after to speak), and that they ask nothing whereof they felt not themselves marvellously indigent and needful; for unless we call in verity, He will not grant, and except we speak with our whole heart, we shall not find Him. The fourth rule necessary to be followed in prayer is, a sure hope to obtain what we ask; for nothing more offendeth God than when we ask doubting whether He will grant our petitions, for in so doing we doubt if God be true, if He be mighty and good. Such, saith James, obtain nothing of God (James i.); and therefore Jesus Christ commandeth that we firmly believe to God delivereth His chosen from their enemies. This is not written for David only, but for all such as shall suffer tribulation, to the end of the world. For I, the writer hereof (let this be said to the laud and praise of God alone), in anguish of mind, and vehement tribulation and affliction, called upon the Lord, when not only the ungodly, but even my faithful brethren, yea, and my ownself, that is, all natural understanding, judged my case to be irremediable. And yet, in my greatest calamity, and when my pains were most cruel, His eternal wisdom willed that my hands should write, far contrary to the judgment of carnal reason; which His mercy hath proved true, blessed be His holy name. And therefore dare I be bold in the verity of God's Word to promise that, notwithstanding the vehemency of trouble, the long continuance thereof, the despair of all men, the fearfulness, danger, dolour, and anguish of our own hearts, yet if we call constantly to God, that, beyond expectation of all men, He shall deliver. JOHN KNOX. Let no man think himself unworthy to call and pray to God, because he hath grievously offended His majesty in times past; but let him bring to God a sorrowful and repenting heart, saying with David, "Heal my soul, O Lord, for Before I was I have offended against Thee. afflicted, I transgressed; but now let me observe Thy commandments" (Psalms vi., cxix.). To mitigate or ease the sorrows of our wounded conscience, two plaisters hath our most prudent Physician provided, to give us encouragement to pray, notwithstanding the knowledge of offences committed; that is, a Precept and a Promise. The precept or commandment to pray is universal, frequently inculcated and repeated in God's Scriptures: "Ask, and it shall be given unto you" (Matt. vii.). "Call upon me in the day of trouble" (Psalm 1.). "Watch and pray, that ye fall not into temptation" (Matt. xxvi.). "I command that ye pray ever, without ceasing ' (1 Tim. ii.). "Make deprecations incessable, and give thanks in all things" (1 Thess. v.). Which commandments whoso contemneth or despiseth, doth equally sin with him that doth steal. For as this commandment, "Thou shalt not steal," is a precept negative, so "Thou shalt pray," is a commandment affirmative; and God. requireth equal obedience of and to all His commandments. Yet more boldly will I say he who, when necessity constraineth, desireth not support and help of God, doth provoke His wrath no less than do such as make false gods, or openly deny God. should not think God to be absent, or not to Readiness of God to hear sinners.-That we The hope to obtain our petitions should depend upon the promises of God.-Oh! hard are the hearts which so manifold most sweet and sure The promises do not mollify, whereupon should depend the hope to obtain our petitions. indignity or unworthiness of ourselves is not to be regarded; for albeit to the chosen who are departed, in holiness and purity of life we be far inferiors; yet in that part we are equal, in that we have the same commandment to pray, and the same promise to be heard. For His gracious majesty esteemeth not the prayer, neither He that prayeth not in trouble, denieth God.—granteth the petition, for any dignity or worthiFor like as it is to know no physician or medicine, or, in knowing them, refuse to use and receive the same, so, not to call upon God in thy tribulation, is like as if thou didst not know God, or else utterly deny Him. Not to pray is a sin most odious.-Oh! why cease we then to call instantly upon His mercy, having His commandment so to do? Above all our iniquities, we work manifest contempt and despising of Him, when by negligence we delay to call for His gracious support. Whoso calleth on God obeyeth His will, and findeth therein no small consolation, knowing nothing is more acceptable to His majesty than humble obedience. To this commandment He addeth His most undoubted promise in many places: "Ask, and ye shall receive; seek, and ye shall find (Matt. vii.). And by the prophet Jeremiah God saith, "Ye shall call upon me, and I shall hear (Jer. you; ye shall seek, and shall find me May the xxix.). And by Isaiah He saith, father forget his natural son, or the mother the child of her womb? And although they do, yet And shall I not forget such as call upon me.' hereto correspond and agree the words of Jesus Christ, saying, "If ye, being wicked, can give good gifts to your children, much more my heavenly Father shall give the Holy Ghost to them that ask Him" (Matt. vii.). And that we ness of the person that prayeth, but for His Of necessity we must have a mediator.-The fifth observation which godly prayer requireth is the perfect knowledge of the advocate, intercessor, and mediator; for, seeing no man is of himself worthy to compear or appear in God's presence, by reason that in all men continually resteth sin, which, by itself, doth offend the majesty of God, raising also debate, strife, hatred, and division, betwixt His inviolable justice and us, for the which, unless satisfaction be made by another than by ourselves, so little hope resteth that anything from Him we can attain, that no surety may we have with Him at all. To exeme us from this horrible confusion, our most merciful Father, knowing that our frail minds should hereby have been continually dejected, hath given unto us His only beloved Son, to be unto us righteousness, wisdom, sanctification, and holiness. If in Him we faithfully believe, we are so clad that we may with boldness compear and appear before the throne of God's mercy, doubting nothing, but that whatsoever we ask through our Mediator, that same we shall obtain most assuredly. Here, is most diligently to be observed, that without our Mediator, Fore-speaker, and Peacemaker, we enter not into prayer; for the incallings of such as pray without Jesus Christ are not only vain, but also they are odious and abominable before God. Which thing to us in the Levitical priesthood most evidently was prefigured and declared: for as within the sanctum sanctorum, that is, the most holy place, entered no man but the high priest alone, and as all sacrifices offered by any other than by priests only, provoked the wrath of God upon the sacrifice maker; so, whoever doth intend to enter into God's presence, or to make prayers without Jesus Christ, shall find nothing but fearful judgment and horrible damnation. Wherefore it is plain, that Turks and Jews, notwithstanding that they do apparently most fervently pray unto God who created heaven and earth, who guideth and ruleth the same, who defendeth the good and punisheth the evil, yet never are their prayers pleasant unto God; neither honour they His holy majesty in any thing, because they acknowledge not Jesus Christ. For he who honoureth not the Son, honoureth not the Father. For as the law is a statute that we shall call upon God, and as the promise is made that He shall hear us, so are we commanded only to call through Jesus Christ, by whom alone our petitions we obtain; for in Him alone are all the promises of God confirmed and complete. Whereof, without all controversy, it is plain that such as have called, or call presently unto God by any other means than by Jesus Christ alone, do nothing regard God's will, but obstinately prevaricate, and do against His commandments; and therefore obtain they not their petitions, neither yet have entrance to His mercy; "for no man cometh to the Father," saith Jesus Christ, "but by me." He is the right way who declineth from Him erreth, and goeth wrong. He is our leader, whom, unless we follow, we shall walk in darkness; and He alone is our captain, without whom, neither praise nor victory ever shall we obtain. Against such as depend upon the intercession of saints, no otherwise will I contend, but shortly touch the properties of a perfect mediator. First, the words of Paul are most sure, that a mediator is not the mediator of one; that is, wheresoever is required a mediator, there are also two parties; to wit, one party offending, and the other party which is offended; which parties, by themselves, may in no ways be reconciled. Secondly, the mediator who taketh upon him the reconciling of these two parties must be such a one as having trust and favour of both parties, yet in some things must differ from both, and must be clean and innocent also of the crime committed against the party offended. Let this be more plain by this subsequent declaration : Angels may not be mediators.-The eternal God, standing upon the one part, and all natural men descending of Adam upon the other part; the infinite justice of God is so offended with the transgression of all men, that in no wise can amity be made, except such a one be found as fully may make satisfaction for man's offences. Among the sons of men none was found able; for they were all found criminal in the fault of one; and God, infinite in justice, must abhor the society and sacrifice of sinners. And as to the angels, what might prevail their substitution for man? who, albeit they would have interposed themselves as mediators, yet they had not the infinite righteousness. Jesus Christ, God and man, is Mediator.Who, then, shall here be found the peacemaker? Surely the infinite goodness and mercy of God might not suffer the perpetual loss and repudiation of His creatures; and therefore His eternal wisdom provided such a mediator, having wherewith to satisfy the justice of God-differing also from the Godhead-His only Son, clad in the nature of manhood, who interposed Himself a mediator; not as man only; for the pure humanity of Christ of itself might neither make intercession nor satisfaction for us; but God and man. In that He is God He might complete the will of the Father; and in that He is man, pure and clean, without spot or sin, He might offer sacrifice for the purgation of our sins, and satisfaction of God's justice. For unless saints have these two, Godhead equal with the Father, and humanity without sin, the office of mediators saints may not usurp. But here will be objected, "Who knoweth not Jesus Christ to be the only mediator of our redemption? but that impedeth or hindereth nothing saints and holy men to be mediators, and to make intercession for us." As though that Jesus Christ had been but one hour our mediator, and after, had resigned the office to His servants! Who maketh other mediators than Jesus Christ, taketh honour from Him.-Do not such men gentilly* entreat Jesus Christ, detracting from Him such a portion of His honour? Otherwise speak the Scriptures of God, testifying Him to have been made man, and to have proved our infirmities, to have suffered death willingly, to * Handsomely. 23 what we ask of God ought to be profitable to Above all precedents is to be observed, that ourselves and to others, and hurtful or dangerous our petitions extend to spiritual or corporal things. to no man. Secondly, we must consider whether impiety, remission of sins, the gift of the Holy Spiritual things, such as are deliverance from absolutely, without any condition, by Jesus Ghost, and of life everlasting, we should desire Christ, in whom alone all these are promised. And in asking hereof, we should not pray thus, "O Father! forgive our sins if Thou wilt," for His will He hath expressed, saying, "As I live, he convert, and live," which immutable and I desire not the death of a sinner, but rather that solemn oath who calleth in doubt, maketh God a liar, and, as far as in him lieth, would spoil God He be eternal and infallible verity. And John of His Godhead. For He cannot be God except saith, "This is the testimony which God hath the Son hath eternal life" (1 John v.), to the testified of His Son, that who believeth in verity whereof we should steadfastly cleave, although worldly dolour apprehend us; as David, exiled from his kingdom, and deprived of all his glory, secluded not himself from God, but steadfastly believed reconciliation by the promise made, notwithstanding that all creatures on earth had refused, rejected, and rebelled against Him. Happy is the man whom Thou shalt inspire, O Lord! have overcome the same, and all to this end, Him (Matt. xi.), who, hanging upon the cross, that He might be our perpetual high sovereign | prayed first for His enemies, become now so Priest, into whose place or dignity none other untractable that He will not hear us without a might enter (Heb. vi., vii., ix., x.). As John person to be a mean? O Lord! open the eyes of saith, "If any man sin, we have an Advocate such, that they may clearly perceive Thy infinite with the Father, even Jesus Christ the righteous (1 John ii.). Mark well these words. John saith, kindness, gentleness, and love towards mankind. "We have presently a sufficient advocate; whom Paul affirmeth to sit at the right hand of God the Father" (Rom. viii.), and to be the only Mediator between God and man; for He alone, saith Ambrose, is our mouth, by whom we speak to God, He is our eyes, by whom we see God, and also our right hand, by whom we offer anything unto the Father, who, unless He make intercession, neither we, neither any of the saints, may have any society or fellowship with God. What creature may say to God the Father, "Let mankind be received into Thy favour; for the pain of his transgression, that have I sustained in my own body; for his cause was I encompassed with all infirmities, and so became the most contemned and despised of all men, and yet in my mouth was found no guile nor deceit, but always obedient to Thy will, suffering most grievous death for mankind. And therefore, behold not the sinner, but me, who, by my infinite righteousness, have perfectly satisfied for his offences?" May any other, Jesus Christ except, in these words make intercession for sinners? If they may not, then are they neither mediators, nor yet intercessors. "For albeit," saith Augustine, "Christians do commend one another unto God in their prayers, yet make they not intercession, neither dare they usurp the office of a mediator; no, not Paul, albeit under the Head he was a principal member, because he commendeth himself to the prayers of faithful men." But if any do object, such is not the condition of the saints departed, who now have put off mortality, and bear no longer the fragility of the flesh; although I grant this to be most true, yet are they all compelled to cast their crowns before Him who sitteth on the throne, acknowledging themselves to have been delivered from great affliction, to have been purged by the blood of the Lamb; and therefore none of them do attempt to be a mediator, seeing they neither have being nor righteousness of themselves. But in so great light of the Gospel which now is beginning (praise be to the Omnipotent!), it not necessary upon such matter long to remain. Some say, we will use but one mediator, Jesus Christ, to God the Father; but we must have saints, and chiefly the Virgin, the mother of Jesus Christ, to pray for us unto Him. Against such as would have mediators to Jesus Christ.-Alas! whosoever is so minded, showeth himself plainly to know nothing of Jesus Christ rightly. Is He who descended from heaven, and Vouchsafed to be conversant with sinners, commanding all sore vexed and sick to come unto if we be at peace with God in our consciences, by In asking corporal things, first let us inquire Jesus Christ, firmly believing our sins to be remitted in His blood. Secondly, let us inquire of our own hearts if we know temporal riches or tune, or chance, neither yet by the industry and substance not to come to man by accident, fordiligence of man's labour, but to be the liberal gift His goodness, wisdom, and providence alone. of God only, whereof we ought to laud and praise do truly acknowledge and confess, let us boldly What should be prayed for.-And if this we ask of Him whatsoever is necessary for us; as sustentation of the body, health thereof, defence from misery, deliverance from trouble, tranquillity and peace to our commonwealth, prosperous whatsoever they be; which God willeth we ask success in our vocations, labours, and affairs, all of Him, to certify us that all things stand in and receiving these corporal commodities, we His government and disposal, and also, by asking with His love, that thereby our faith of reconmay have taste of His sweetness, and be inflamed ciliation and remission of our sins may be exercised and take increase. But, in asking such temporal things, we must observe, first, that if God deferreth or prolongeth to grant our petitions, even so long that He doth apparently reject us, yet let us not cease to call, prescribing Him neither time, neither manner of deliverance, as it is written, "If He prolong time, abide patiently upon Him," and also, "Let not the faithful be too hasty; for God sometimes deferreth, and will not hastily grant, for the probation of our continuance," as the words of Jesus Christ testify; and also that we may receive with greater gladness that which with ardent desire we long have looked for, as Hannah, Sarah, and Elizabeth, after great ignominy of their barrenness and sterility, received fruit of their bosoms with joy. Secondly, because we know the kirk at all times to be under the cross. In asking temporal commodities, and especially deliverance from trouble, let us offer to God obedience; if it shall please His goodness we be longer exercised, that we may patiently abide it. As David, desirous to be restored to his kingdom, what time he was exiled by his own son, offereth unto God obedience, saying, "If I have found favour in the presence of the Lord, He shall bring me home again. But if He shall say, Thou pleasest me no longer to bear authority, I am obedient; let Him do what seemeth good to Him" (2 Sam. xv.). And the three children unto Nebuchadnezzar did say, "We know that our God whom we worship may deliver us; but if it shall not please Him so to do, let it be known to thee, O king, that thy gods we will not worship" (Dan. iii.). Better it is to obey God than man.-Here the [children] gave a true confession of their perfect faith, knowing nothing to be impossible to the omnipotence of God; affirming also themselves to stand in His mercy, for otherwise the nature of man could not willingly give itself to so horrible a torment. But they offer unto God most humble obedience, to be delivered at His good pleasure and will, as we should do in all afflictions; for we know not what to ask or desire as we ought-that is, the frail flesh, oppressed with fear and pain, desireth deliverance, ever abhorring and drawing back from obedience-giving. (0 Christian brother, I write by experience!) But the Spirit of God calleth back the mind to obedience, that albeit it desires and abides for deliverance, yet should it not repine against the good will of God, but incessantly to ask that it may abide with patience. How hard this battle is no man knoweth, but he who in himself hath suffered trial. The petition of the spirit.—It is to be noted that God sometimes doth grant the petition of the spirit, while He yet deferreth the desire of the flesh. As who doubteth but God did mitigate the heaviness of Joseph, although He sent not hasty deliverance in his long imprisonment; and that as He gave him favour in the sight of his jailer, so inwardly also He gave him consolation in spirit? (Gen. xxxix.) And moreover, God sometimes granteth the petition of the spirit, while He utterly repelleth the desire of the flesh. For the petition of the spirit always is that we may attain to the true felicity, whereunto we must needs enter by tribulation, and the final death, both of which the nature of man doth ever abhor. And therefore the flesh under the cross, and at the sight of death, calleth and thirsteth for hasty deliverance. The flesh striveth against the spirit.—But God, who alone knoweth what is expedient for us, sometimes prolongeth the deliverance of His chosen, and sometimes permitteth them to drink, before the maturity of age, the bitter cup of corporal death, that thereby they may receive medicine and cure from all infirmity. For who doubteth but that John the Baptist desired to have seen more the days of Jesus Christ, and to have been longer with Him in conversation? or that Stephen would not have laboured more days in preaching Christ's Gospel, whom, nevertheless, He suffered hastily to taste of this general sentence? And albeit we see therefore no apparent help to ourselves, nor yet to others afflicted, let us not cease to call, thinking our prayers to be vain; for whatsoever come of our bodies, God shall give unspeakable comfort to the spirit, and turn all to our commodities [advantages], beyond our own expectation. The cause I am so long tedious in this matter is, that I know how hard the battle is between the spirit and the flesh, under the heavy cross of affliction, where no worldly defence but present death does appear. Impediments come of the weakness of the flesh. I know the grudging and murmuring complaints of the flesh; I know the anger, wrath, and indignation which it conceiveth against God, calling all His promises in doubt, and being ready every hour utterly to fall from God. Against which remains only faith, provoking us to call earnestly, and pray for assistance of God's Spirit, wherein, if we continue, our most desperate calamities He shall turn to gladness, and to a prosperous end. To Thee, O Lord, alone be praise! for with experience I write this and speak. Where, and for whom, and at what time, we ought to pray, is not to be passed over with silence. Private prayer, such as men secretly offer unto God by themselves, requires no special place, although Jesus Christ commandeth, when we pray, to enter into our chamber, and to close the door, and so to pray secretly unto our Father (Matt, vi.). Whereby He wills that we should choose for our prayers such places as might offer least occasion to call us back from prayer, and also that we should expel forth of our minds in time of our prayer all vain cogitations; for otherwise, Jesus Christ himself doth observe no special place o prayer, for we find Him sometimes praying in Mount Olivet, sometimes in the desert, sometimes in the temple, and in the garden. Peter |