(Calvin, On Prayer. part 5) 
 
righteousness and aspire to heaven, (see Calvin, Harm. Matth. vi.) Thus  
this kingdom consists of two parts; the first is, when God by the agency  
of his Spirit corrects all the depraved lusts of the flesh, which in  
bands war against Him; and the second, when he brings all our thoughts  
into obedience to his authority. This petition, therefore, is duly  
presented only by those who begin with themselves; in other words, who  
pray that they may be purified from all the corruptions which disturb  
the tranquillity and impair the purity of God's kingdom. Then as the  
word of God is like his royal sceptre, we are here enjoined to pray that  
he would subdue all minds and hearts to voluntary obedience. This is  
done when by the secret inspiration of his Spirit he displays the  
efficacy of his word, and raises it to the place of honour which it  
deserves. We must next descend to the wicked, who perversely and with  
desperate madness resist his authority. God, therefore, sets up his  
kingdom, by humbling the whole world, though in different ways, taming  
the wantonness of some, and breaking the ungovernable pride of others.  
We should desire this to be done every day, in order that God may gather  
churches to himself from all quarters of the world, may extend and  
increase their numbers, enrich them with his gifts, establish due order  
among them; on the other hand, beat down all the enemies of pure  
doctrine and religion, dissipate their counsels, defeat their attempts.  
Hence it appears that there is good ground for the precept which enjoins  
daily progress, for human affairs are never so prosperous as when the  
impurities of vice are purged away, and integrity flourishes in full  
vigour. The completion, however, is deferred to the final advent of  
Christ, when, as Paul declares, "God will be all in all," (1 Cor. xv.  
28.) This prayer, therefore, ought to withdraw us from the corruptions  
of the world which separate us from God, and prevent his kingdom from  
flourishing within us; secondly, it ought to inflame us with an ardent  
desire for the mortification of the flesh; and, lastly, it ought to  
train us to the endurance of the cross; since this is the way in which  
God would have his kingdom to be advanced. It ought not to grieve us  
that the outward man decays provided the inner man is renewed. For such  
is the nature of the kingdom of God, that while we submit to his  
righteousness he makes us partakers of his glory. This is the case when  
continually adding to his light and truth, by which the lies and the  
darkness of Satan and his kingdom are dissipated, extinguished, and  
destroyed, he protects his people, guides them aright by the agency of  
his Spirit, and confirms them in perseverance; while, on the other hand,  
he frustrates the impious conspiracies of his enemies, dissipates their  
wiles and frauds, prevents their malice and curbs their petulance, until  
at length he consume Antichrist "with the spirit of his mouth," and  
destroy all impiety "with the brightness of his coming," (2 Thess. ii.  
8, Calv. Com.)  
     43. The third petition is, THY WILL BE DONE ON EARTH AS IT IS IN  
HEAVEN. Though this depends on his kingdom, and cannot be disjoined from  
it, yet a separate place is not improperly given to it on account of our  
ignorance, which does not at once or easily apprehend what is meant by  
God reigning in the world. This, therefore, may not improperly be taken  
as the explanation, that God will be King in the world when all shall  
subject themselves to his will. We are not here treating of that secret  
will by which he governs all things, and destines them to their end,  
(see chap. xxiv. s. 17.) For although devils and men rise in tumult  
against him, he is able by his incomprehensible counsel not only to turn  
aside their violence, but make it subservient to the execution of his  
decrees. What we here speak of is another will of God, namely, that of  
which voluntary obedience is the counterpart; and, therefore, heaven is  
expressly contrasted with earth, because, as is said in The Psalms, the  
angels "do his commandments, hearkening unto the voice of his word,"  
(Ps. ciii. 20.) We are, therefore, enjoined to pray that as everything  
done in heaven is at the command of God, and the angels are calmly  
disposed to do all that is right, so the earth may be brought under his  
authority, all rebellion and depravity having been extinguished. In  
presenting this request we renounce the desires of the flesh, because he  
who does not entirely resign his affections to God, does as much as in  
him lies to oppose the divine will, since everything which proceeds from  
us is vicious. Again, by this prayer we are taught to deny ourselves,  
that God may rule us according to his pleasure; and not only so, but  
also having annihilated our own may create new thoughts and new minds so  
that we shall have no desire save that of entire agreement with his  
will; in short, wish nothing of ourselves, but have our hearts governed  
by his Spirit, under whose inward teaching we may learn to love those  
things which please and hate those things which displease him. Hence  
also we must desire that he would nullify and suppress all affections  
which are repugnant to his will.  
     Such are the three first heads of the prayer, in presenting which  
we should have the glory of God only in view, taking no account of  
ourselves, and paying no respect to our own advantage, which, though it  
is thereby greatly promoted, is not here to be the subject of request.  
And though all the events prayed for must happen in their own time,  
without being either thought of, wished, or asked by us, it is still our  
duty to wish and ask for them. And it is of no slight importance to do  
so, that we may testify and profess that we are the servants and  
children of God, desirous by every means in our power to promote the  
honour due to him as our Lord and Father, and truly and thoroughly  
devoted to his service. Hence if men, in praying that the name of God  
may be hallowed, that his kingdom may come, and his will be done, are  
not influenced by this zeal for the promotion of his glory, they are not  
to be accounted among the servants and children of God; and as all these  
things will take place against their will, so they will turn out to  
their confusion and destruction.  
     44. Now comes the second part of the prayer, in which we descend to  
our own interests, not, indeed, that we are to lose sight of the glory  
of God, (to which, as Paul declares, we must have respect even in meat  
and drink, 1 Cor. x. 31,) and ask only what is expedient for ourselves;  
but the distinction, as we have already observed, is this: God claiming  
the three first petitions as specially his own, carries us entirely to  
himself, that in this way he may prove our piety. Next he permits us to  
look to our own advantage, but still on the condition, that when we ask  
anything for ourselves it must be in order that all the benefits which  
he confers may show forth his glory, there being nothing more incumbent  
on us than to live and die to him.  
     By the first petition of the second part, GIVE US THIS DAY OUR  
DAILY BREAD, we pray in general that God would give us all things which  
the body requires in this sublunary state, not only food and clothing,  
but everything which he knows will assist us to eat our bread in peace.  
In this way we briefly cast our care upon him, and commit ourselves to  
his providence, that he may feed, foster, and preserve us. For our  
heavenly Father disdains not to take our body under his charge and  
protection, that he may exercise our faith in those minute matters,  
while we look to him for everything, even to a morsel of bread and a  
drop of water. For since, owing to some strange inequality, we feel more  
concern for the body than for the soul, many who can trust the latter to  
God still continue anxious about the former, still hesitate as to what  
they are to eat, as to how they are to be clothed, and are in  
trepidation whenever their hands are not filled with corn, and wine, and  
oil, so much more value do we set on this shadowy, fleeting life, than  
on a blessed immortality. But those who, trusting to God, have once cast  
away that anxiety about the flesh, immediately look to him for greater  
gifts, even salvation and eternal life. It is no slight exercise of  
faith, therefore, to hope in God for things which would otherwise give  
us so much concern; nor have we made little progress when we get quit of  
this unbelief, which cleaves, as it were, to our very bones.  
     The speculations of some concerning supersubstantial bread seem to  
be very little accordant with our Saviour's meaning; for our prayer  
would be defective were we not to ascribe to God the nourishment even of  
this fading life. The reason which they give is heathenish, viz., that  
it is inconsistent with the character of sons of God, who ought to be  
spiritual, not only to occupy their mind with earthly cares, but to  
suppose God also occupied with them. As if his blessing and paternal  
favour were not eminently displayed in giving us food, or as if there  
were nothing in the declaration that godliness hath "the promise of the  
life that now is, and of that which is to come," (1 Tim. iv. 8.) But  
although the forgiveness of sins is of far more importance than the  
nourishment of the body, yet Christ has set down the inferior in the  
prior place, in order that he might gradually raise us to the other two  
petitions, which properly belong to the heavenly life,--in this  
providing for our sluggishness. We are enjoined to ask _our bread_, that  
we may be contented with the measure which our heavenly Father is  
pleased to dispense, and not strive to make gain by illicit arts.  
Meanwhile, we must hold that the title by which it is ours is donation,  
because, as Moses says, (Levit. xxvi. 20, Deut. viii. 17,) neither our  
 
industry, nor labour, nor hands, acquire any thing for us, unless the  
blessing of God be present; nay, not even would abundance of bread be of  
the least avail were it not divinely converted into nourishment. And  
hence this liberality of God is not less necessary to the rich than the  
poor, because, though their cellars and barns were full, they would be  
parched and pine with want did they not enjoy his favour along with  
their bread. The terms _this day_, or, as it is in another Evangelist,  
_daily_, and also the epithet _daily_, lay a restraint on our immoderate  
desire of fleeting good--a desire which we are extremely apt to indulge  
to excess, and from which other evils ensue: for when our supply is in  
richer abundance we ambitiously squander it in pleasure, luxury,  
ostentation, or other kinds of extravagance. Wherefore, we are only  
enjoined to ask as much as our necessity requires, and as it were for  
each day, confiding that our heavenly Father, who gives us the supply of  
to-day, vill not fail us on the morrow. How great soever our abundance  
may be, however well filled our cellars and granaries, we must still  
always ask for daily bread, for we must feel assured that all substance  
is nothing, unless in so far as the Lord, by pouring out his blessing,  
make it fruitful during its whole progress; for even that which is in  
our hand is not ours except in so far as he every hour portions it out,  
and permits us to use it. As nothing is more difficult to human pride  
than the admission of this truth, the Lord declares that he gave a  
special proof for all ages, when he fed his people with manna in the  
desert, (Deut. viii. 3,) that he might remind us that "man shall not  
live by bread alone, but by every word that proeeedeth out of the mouth  
of God," (Matth. iv. 4.) It is thus intimated, that by his power alone  
our life and strength are sustained, though he ministers supply to us by  
bodily instruments. In like manner, whenever it so pleases, he gives us  
a proof of an opposite description, by breaking the strength, or, as he  
himself calls it, the _staff_ of bread, (Levit. xxvi. 26,) and leaving  
us even while eating to pine with hunger, and while drinking to be  
parched with thirst. Those who, not contented with daily bread, indulge  
an unrestrained insatiable cupidity, or those who are full of their own  
abundance, and trust in their own riches, only mock God by offering up  
this prayer. For the former ask what they would be unwilling to obtain,  
nay, what they most of all abominate, namely, daily bread only, and as  
much as in them lies disguise their avarice from God, whereas true  
prayer should pour out the whole soul and every inward feeling before  
him. The latter, again, ask what they do not at all expect to obtain,  
namely, what they imagine that they in themselves already possess. In  
its being called _ours_, God, as we have already said, gives a striking  
display of his kindness, making that to be ours to which we have no just  
claim. Nor must we reject the view to which I have already adverted,  
viz., that this name is given to what is obtained by just and honest  
labour, as contrasted with what is obtained by fraud and rapine, nothing  
being our own which we obtain with injury to others. When we ask God to  
_give us_, the meaning is, that the thing asked is simply and freely the  
gift of God, whatever be the quarter from which it comes to us, even  
when it seems to have been specially prepared by our own art and  
industry, and procured by our hands, since it is to his blessing alone  
that all our labours owe their success.  
     45. The next petition is, FORGIVE ITS OUR DEBTS. In this and the  
following petition our Saviour has briefly comprehended whatever is  
conducive to the heavenly life, as these two members contain the  
spiritual covenant which God made for the salvation of his Church, "I  
will put my law in their inward parts, and write it on their hearts." "I  
will pardon all their iniquities," (Jer. xxxi. 33; xxxiii. 8.) Here our  
Saviour begins with the forgiveness of sins, and then adds the  
subsequent blessing, viz., that God would protect us by the power, and  
support us by the aid of his Spirit, so that we may stand invincible  
against all temptations. To sins he gives the name of _debts_, because  
we owe the punishment due to them, a debt which we could not possibly  
pay were we not discharged by this remission, the result of his free  
mercy, when he freely expunges the debt, accepting nothing in return;  
but of his own mercy receiving satisfaction in Christ, who gave himself  
a ransom for us, (Rom. iii. 24.) Hence, those who expect to satisfy God  
by merits of their own or of others, or to compensate and purchase  
forgiveness by means of satisfactions, have no share in this free  
pardon, and while they address God in this petition, do nothing more  
than subscribe their own accusation, and seal their condemnation by  
their own testimony. For they confess that they are debtors, unless they  
are discharged by means of forgiveness. This forgiveness, however, they  
do not receive, but rather reject, when they obtrude their merits and  
satisfactions upon God, since by so doing they do not implore his mercy,  
but appeal to his justice. Let those, again, who dream of a perfection  
which makes it unnecessary to seek pardon, find their disciples among  
those whose itching ears incline them to imposture,[25] (see Calv. on  
Dan. ix. 20;) only let them understand that those whom they thus acquire  
have been carried away from Christ, since he, by instructing all to  
confess their guilt, receives none but sinners, not that he may soothe,  
and so encourage them in their sins, but because he knows that believers  
are never so divested of the sins of the flesh as not to remain subject  
to the justice of God. It is, indeed, to be wished, it ought even to be  
our strenuous endeavour, to perform all the parts of our duty, so as  
truly to congratulate ourselves before God as being pure from every  
stain; but as God is pleased to renew his image in us by degrees, so  
that to some extent there is always a residue of corruption in our  
flesh, we ought by no means to neglect the remedy. But if Christ,  
according to the authority given him by his Father, enjoins us, during  
the whole course of our lives, to implore pardon, who can tolerate those  
new teachers who, by the phantom of perfect innocence, endeavour to  
dazzle the simple, and make them believe that they can render themselves  
completely free from guilt? This, as John declares, is nothing else than  
to make God a liar, (1 John i. 10.) In like manner, those foolish men  
mutilate the covenant in which we have seen that our salvation is  
contained by concealing one head of it, and so destroying it entirely;  
being guilty not only of profanity in that they separate things which  
ought to be indissolubly connected; but also of wickedness and cruelty  
in overwhelming wretched souls with despair--of treachery also to  
themselves and their followers, in that they encourage themselves in a  
carelessness diametrically opposed to the mercy of God. It is  
excessively childish to object, that when they long for the advent of  
the kingdom of God, they at the same time pray for the abolition of sin.  
In the former division of the prayer absolute perfection is set before  
us; but in the latter our own weakness. Thus the two fitly correspond to  
each other--we strive for the goal, and at the same time neglect not the  
remedies which our necessities require.  
     In the next part of the petition we pray to be forgiven, "_as we  
forgive our debtors;_" that is, as we spare and pardon all by whom we  
are in any way offended, either in deed by unjust, or in word by  
contumelious treatment. Not that we can forgive the guilt of a fault or  
offence; this belongs to God only; but we can forgive to this extent: we  
can voluntarily divest our minds of wrath, hatred, and revenge, and  
efface the remembrance of injuries by a voluntary oblivion. Wherefore,  
we are not to ask the forgiveness of our sins from God, unless we  
forgive the offenses of all who are or have been injurious to us. If we  
retain any hatred in our minds, if we meditate revenge, and devise the  
means of hurting; nay, if we do not return to a good understanding with  
our enemies, perform every kind of friendly office, and endeavour to  
effect a reconciliation with them, we by this petition beseech God not  
to grant us forgiveness. For we ask him to do to us as we do to others.  
This is the same as asking him not to do unless we do also. What, then,  
do such persons obtain by this petition but a heavier judgment? Lastly,  
it is to be observed that the condition of being forgiven as we forgive  
our debtors, is not added because by forgiving others we deserve  
forgiveness, as if the cause of forgiveness were expressed; but by the  
use of this expression the Lord has been pleased partly to solace the  
weakness of our faith, using it as a sign to assure us that our sins are  
as certainly forgiven as we are certainly conscious of having forgiven  
others, when our mind is completely purged from all envy, hatred, and  
malice; and partly using as a badge by which he excludes from the number  
of his children all who, prone to revenge and reluctant to forgive,  
obstinately keep up their enmity, cherishing against others that  
indignation which they deprecate from themselves; so that they should  
not venture to invoke him as a Father. In the Gospel of Luke, we have  
this distinctly stated in the words of Christ.  
     46. The sixth petition corresponds (as we have observed) to the  
promise[26] of _writing the law upon our hearts_; but because we do not  
obey God without a continual warfare, without sharp and arduous  
contests, we here pray that he would furnish us with armour, and defend  
us by his protection, that we may be able to obtain the victory. By this  
we are reminded that we not only have need of the gift of the Spirit  
inwardly to soften our hearts, and turn and direct them to the obedience  
of God, but also of his assistance, to render us invincible by all the  
wiles and violent assaults of Satan. The forms of temptation are many  
and various. The depraved conceptions of our minds provoking us to  
transgress the law--conceptions which our concupiscence suggests or the  
devil excites, are temptations; and things which in their own nature are  
not evil, become temptations by the wiles of the devil, when they are  
presented to our eyes in such a way that the view of them makes us  
withdraw or decline from God.[27] These temptations are both on the  
right hand and on the left.[28] On the right, when riches, power, and  
honours, which by their glare, and the semblance of good which they  
present, generally dazzle the eyes of men, and so entice by their  
blandishments, that, caught by their snares, and intoxicated by their  
sweetness, they forget their God: on the left, when offended by the  
hardship and bitterness of poverty, disgrace, contempt, afflictions, and  
other things of that description, they despond, cast away their  
confidence and hope, and are at length totally estranged from God. In  
regard to both kinds of temptation, which either enkindled in us by  
concupiscence) or presented by the craft of Satan's war against us, we  
pray God the Father not to allow us to be overcome, but rather to raise  
and support us by his hand, that strengthened by his mighty power we may  
stand firm against all the assaults of our malignant enemy, whatever be  
the thoughts which he sends into our minds; next we pray that whatever  
of either description is allotted us, we may turn to good, that is, may  
neither be inflated with prosperity, nor cast down by adversity. Here,  
however, we do not ask to be altogether exempted from temptation, which  
is very necessary to excite, stimulate, and urge us on, that we may not  
become too lethargic. It was not without reason that David wished to be  
tried,[29] nor is it without cause that the Lord daily tries his elect,  
chastising them by disgrace, poverty, tribulation, and other kinds of  
cross.[30] But the temptations of God and Satan are very different:  
Satan tempts, that he may destroy, condemn, confound, throw headlong;  
God, that by proving his people he may make trial of their sincerity,  
and by exercising their strength confirm it; may mortify, tame, and  
cauterize their flesh, which, if not curbed in this manner, would wanton  
and exult above measure. Besides, Satan attacks those who are unarmed  
and unprepared, that he may destroy them unawares; whereas whatever God  
sends, he "will with the temptation also make a way to escape, that ye  
may be able to bear it."[31] Whether by the term evil we understand the  
devil or sin, is not of the least consequence. Satan is indeed the very  
enemy who lays snares for our life,[32] but it is by sin that he is  
armed for our destruction.  
     Our petition, therefore, is, that we may not be overcome or  
overwhelmed with temptation, but in the strength of the Lord may stand  
firm against all the powers by which we are assailed; in other words,  
may not fall under temptation: that being thus taken under his charge  
and protection, we may remain invincible by sin, death, the gates of  
hell, and the whole power of the devil; in other words, be delivered  
from evil. Here it is carefully to be observed, that we have no strength  
to contend with such a combatant as the devil, or to sustain the  
violence of his assault. Were it otherwise, it would be mockery of God  
to ask of him what we already possess in ourselves. Assuredly those who  
in self-confidence prepare for such a fight, do not understand how bold  
and well-equipped the enemy is with whom they have to do. Now we ask to  
be delivered from his power, as from the mouth of some furious raging  
lion, who would instantly tear us with his teeth and claws, and swallow  
us up, did not the Lord rescue us from the midst of death; at the same  
time knowing that if the Lord is present and will fight for us while we  
stand by, through him "we shall do valiantly," (Ps. lx. 12.) Let others  
if they will confide in the powers and resources of their free will  
which they think they possess; enough for us that we stand and are  
strong in the power of God alone. But the prayer comprehends more than  
at first sight it seems to do. For if the Spirit of God is our strength  
in waging the contest with Satan, we cannot gain the victory unless we  
are filled with him, and thereby freed from all infirmity of the flesh.  
Therefore, when we pray to be delivered from sin and Satan, we at the  
same time desire to be enriched with new supplies of divine grace, until  
completely replenished with them, we triumph over every evil. To some it  
seems rude and harsh to ask God not to lead us into temptation, since,  
as James declares (James i. 13,) it is contrary to his nature to do so.  
This difficulty has already been partly solved by the fact that our  
concupiscence is the cause, and therefore properly bears the blame of  
all the temptations by which we are overcome. All that James means is,  
that it is vain and unjust to ascribe to God vices which our own  
consciousness compels us to impute to ourselves. But this is no reason  
why God may not when he sees it meet bring us into bondage to Satan,  
give us up to a reprobate mind and shameful lusts, and so by a just,  
indeed, but often hidden judgment, lead us into temptation. Though the  
cause is often concealed from men, it is well known to him. Hence we may  
see that the expression is not improper, if we are persuaded that it is  
not without cause he so often threatens to give sure signs of his  
vengeance, by blinding the reprobate, and hardening their hearts.  
     47. These three petitions, in which we specially commend ourselves  
and all that we have to God, clearly show what we formerly observed  
(sec. 38, 39,) that the prayers of Christians should be public, and have  
respect to the public edification of the Church and the advancement of  
believers in spiritual communion. For no one requests that anything  
should be given to him as an individual, but we all ask in common for  
daily bread and the forgiveness of sins, not to be led into temptation,  
but delivered from evil. Moreover, there is subjoined the reason for our  
great boldness in asking and confidence of obtaining, (sec. 11, 36.)  
Although this does not exist in the Latin copies, yet as it accords so  
well with the whole, we cannot think of omitting it.  
     The words are, THINE IS THE KINGDOM, AND THE POWER, AND THE GLORY,  
FOR EVER. Here is the calm and firm assurance of our faith. For were our  
prayers to be commended to God by our own worth, who would venture even  
to whisper before him? Now, however wretched we may be, however  
unworthy, however devoid of commendation, we shall never want a reason  
for prayer, nor a ground of confidence, since the kingdom, power, and  
glory, can never be wrested from our Father. The last word is AMEN, by  
which is expressed the eagerness of our desire to obtain the things  
which we ask, while our hope is confirmed, that all things have already  
been obtained and will assuredly be granted to us, seeing they have been  
promised by God, who cannot deceive. This accords with the form of  
expression to which we have already adverted: "Grant, O Lord, for thy  
name's sake, not on account of us or of our righteousness." By this the  
saints not only express the end of their prayers, but confess that they  
are unworthy of obtaining did not God find the cause in himself and were  
not their confidence founded entirely on his nature.  
     48. All things that we ought, indeed all that we are able, to ask  
of God, are contained in this formula, and as it were rule, of prayer  
delivered by Christ, our divine Master, whom the Father has appointed to  
be our teacher, and to whom alone he would have us to listen, (Matth.  
xvii. 5.) For he ever was the eternal wisdom of the Father, and being  
made man, was manifested as the Wonderful, the Counsellor, (Isa. xi. 2;  
ix. 6.) Accordingly, this prayer is complete in all its parts, so  
complete, that whatever is extraneous and foreign to it, whatever cannot  
be referred to it, is impious and unworthy of the approbation of God.  
For he has here summarily prescribed what is worthy of him, what is  
acceptable to him, and what is necessary for us; in short, whatever he  
is pleased to grant. Those, therefore, who presume to go further and ask  
something more from God, first seek to add of their own to the wisdom of  
God, (this it is insane blasphemy to do;) secondly, refusing to confine  
themselves within the will of God, and despising it, they wander as  
their cupidity directs; lastly, they will never obtain anything, seeing  
they pray without faith. For there cannot be a doubt that all such  
prayers are made without faith, because at variance with the word of  
God, on which if faith do not always lean it cannot possibly stand.  
Those who, disregarding the Master's rule, indulge their own wishes, not  
only have not the word of God, but as much as in them lies oppose it.  
Hence Tertullian (De Fuga in Persequutione) has not less truly than  
elegantly termed it _Lawful Prayer_, tacitly intimating that all other  
prayers are lawless and illicit.  
     49. By this, however, we would not have it understood that we are  
so restricted to this form of prayer as to make it unlawful to change a  
word or syllable of it. For in Scripture we meet with many prayers  
differing greatly from it in word, yet written by the same Spirit, and  
capable of being used by us with the greatest advantage. Many prayers  
also are continually suggested to believers by the same Spirit, though  
in expression they bear no great resemblance to it. All we mean to say  
is, that no man should wish, expect, or ask anything which is not  
summarily comprehended in this prayer. Though the words may be very  
different, there must be no difference in the sense. In this way, all  
prayers, both those which are contained in the Scripture, and those  
which come forth from pious breasts, must be referred to it, certainly  
none can ever equal it, far less surpass it in perfection. It omits  
nothing which we can conceive in praise of God, nothing which we can  
imagine advantageous to man, and the whole is so exact that all hope of  
improving it may well be renounced. In short, let us remember that we  
have here the doctrine of heavenly wisdom. God has taught what he  
willed; he willed what was necessary.  
     50. But although it has been said above, (sec. 7, 27, &c.,) that we  
ought always to raise our minds upwards towards God, and pray without  
ceasing,yet such is our weakness, which requires to be supported, such  
our torpor, which requires to be stimulated, that it is requisite for us  
to appoint special hours for this exercise, hours which are not to pass  
away without prayer, and during which the whole affections of our minds  
are to be completely occupied; namely, when we rise in the morning,  
before we commence our daily work, when we sit down to food, when by the  
blessing of God we have taken it, and when we retire to rest. This,  
however, must not be a superstitious observance of hours, by which, as  
it were, performing a task to God, we think we are discharged as to  
other hours; it should rather be considered as a discipline by which our  
weakness is exercised, and ever and anon stimulated. In particular, it  
must be our anxious care, whenever we are ourselves pressed, or see  
others pressed by any strait, instantly to have recourse to him not only  
with quickened pace, but with quickened minds; and again, we must not in  
any prosperity of ourselves or others omit to testify our recognition of  
his hand by praise and thanksgiving. Lastly, we must in all our prayers  
carefully avoid wishing to confine God to certain circumstances, or  
prescribe to him the time, place, or mode of action. In like manner, we  
are taught by this prayer not to fix any law or impose any condition  
upon him, but leave it entirely to him to adopt whatever course of  
procedure seems to him best, in respect of method, time, and place. For  
before we offer up any petition for ourselves, we ask that his will may  
be done, and by so doing place our will in subordination to his, just as  
if we had laid a curb upon it, that, instead of presuming to give law to  
God, it may regard him as the ruler and disposer of all its wishes.  
     51. If, with minds thus framed to obedience, we allow ourselves to  
be governed by the laws of Divine Providence, we shall easily learn to  
persevere in prayer, and suspending our own desires wait patiently for  
the Lord, certain, however little the appearance of it may be, that he  
is always present with us, and will in his own time show how very far he  
was from turning a deaf ear to prayers, though to the eyes of men they  
may seem to be disregarded. This will be a very present consolation, if  
at any time God does not grant an immediate answer to our prayers,  
preventing us from fainting or giving way to despondency, as those are  
wont to do who, in invoking God, are so borne away by their own fervour,  
that unless he yield on their first importunity and give present help,  
they immediately imagine that he is angry and offended with them and  
abandoning all hope of success cease from prayer. On the contrary,  
deferring our hope with well tempered equanimity, let us insist with  
that perseverance which is so strongly recommended to us in Scripture.  
We may often see in The Psalms how David and other believers, after they  
are almost weary of praying, and seem to have been beating the air by  
addressing a God who would not hear, yet cease not to pray because due  
authority is not given to the word of God, unless the faith placed in it  
is superior to all events. Again, let us not tempt God, and by wearying  
him with our importunity provoke his anger against us. Many have a  
practice of formally bargaining with God on certain conditions, and, as  
if he were the servant of their lust, binding him to certain  
stipulations; with which if he do not immediately comply, they are  
indignant and fretful, murmur, complain, and make a noise. Thus  
offended, he often in his anger grants to such persons what in mercy he  
kindly denies to others. Of this we have a proof in the children of  
Israel, for whom it had been better not to have been heard by the Lord,  
than to swallow his indignation with their flesh, (Num. xi. 18, 33.)  
     52. But if our sense is not able till after long expectation to  
perceive what the result of prayer is, or experience any benefit from  
it, still our faith will assure us of that which cannot be perceived by  
sense, viz., that we have obtained what was fit for us, the Lord having  
so often and so surely engaged to take an interest in all our troubles  
from the moment they have been deposited in his bosom. In this way we  
shall possess abundance in poverty, and comfort in affliction. For  
though all things fail, God will never abandon us, and he cannot  
frustrate the expectation and patience of his people. He alone will  
suffice for all, since in himself he comprehends all good, and will at  
last reveal it to us on the day of judgment, when his kingdom shall be  
plainly manifested. We may add, that although God complies with our  
request, he does not always give an answer in the very terms of our  
prayers but while apparently holding us in suspense, yet in an unknown  
way, shows that our prayers have not been in vain. This is the meaning  
of the words of John, "If we know that he hear us, whatsoever we ask, we  
know that we have the petitions that we desired of him," (1 John v. 15.)  
It might seem that there is here a great superfluity of words, but the  
declaration is most useful, namely, that God, even when he does not  
comply with our requests, yet listens and is favourable to our prayers,  
so that our hope founded on his word is never disappointed. But  
believers have always need of being supported by this patience, as they  
could not stand long if they did not lean upon it. For the trials by  
which the Lord proves and exercises us are severe, nay, he often drives  
us to extremes, and when driven allows us long to stick fast in the mire  
before he gives us any taste of his sweetness. As Hannah says, "The Lord  
killeth, and maketh alive; he bringeth down to the grave, and bringeth  
up," (1 Sam. ii. 6.) What could they here do but become dispirited and  
rush on despair, were they not, when afflicted, desolate, and half dead,  
comforted with the thought that they are regarded by God, and that there  
will be an end to their present evils. But however secure their hopes  
may stand, they in the meantime cease not to pray, since prayer  
unaccompanied by perseverance leads to no result.  
  
  
                               NOTES  
  
[1] French, "Dont il sembleroit que ce fust chose supeflue de le  
soliciter par prieres; veu que nous avons accoustume de soliciter ceux  
qui ne pensent a nostre affaire, et qui sont endormis."--Whence it would  
seem that it was a superfluous matter to solicit him by prayer; seeing  
we are accustomed to solicit those who think not of our business and who  
are slumbering.  
[2] French, "Pourtant ce qui est escrit en la prophetie qu'on attribue a  
Baruch, combien que l'autheur soit incertain, est tres sainctement  
dit;"--However, what is written in the prophecy which is attributed to  
Baruch, though the author is uncertain, is very holily said.  
[3] French, "il reconoissent le chastisement qu'ils ont merite;"--they  
acknowledge the punishment which they have deserved. 
[4] The French adds, "Ils voudront qu'on leur oste le mal de tests et 
des reins, et seront contens qu'on ne touche point a la fievre;"--They 
would wish to get quit of the pain in the head and the loins, and would 
be contented to leave the fever untouched. 
[5] Latin, "prosternere preces." French, "mettent bas leurs prieres;" -- 
lay low their prayers. 
[6] The French adds, "duquel id n'eust pas autrement este asseure;"--of 
which he would not otherwise have felt assured. 
[7] Latin, "Desine a me." French, "Retire-toy;"--Withdraw from me. 
[8] French, "Confusion que nous avons, ou devons avoir en nousmesmes;"-- 
confusion which we have, or ought to have, in ourselves. 
[9] Erasmus, though stumbling and walking blindfold in clear light, 
ventures to write thus in a letter to Sadolet, 1530: "Primum, constat 
nullum esse locum in divinis voluminibus, qui permittat invocare divos 
nisi fortasse detorquere huc placet, quod dives in Evangelica parabola 
implorat opem Abrahae. Quanquam autem in re tanta novare quicquam 
praeter auctoritatem Scripturae, merito periculosum videri possit, tamen 
invocationem divorum nusquam improbo," &c.--First, it is clear that 
there is no passage in the Sacred Volume which permits the invocation of 
saints, unless we are pleased to wrest to this purpose what is said in 
the parable as to the rich man imploring the help of Abraham. But though 
in so weighty a matter it may justly seem dangerous to introduce 
anything without the authority of Scripture, I by no means condemn the 
invocation of saints, &c. 
[10] Latin, "Pastores;"--French, "ceux qui se disent prelats, cures, ou 
precheurs;"--those who call themselves prelates, curates, or preachers. 
[11] French, "Mais encore qu'ils taschent de laver leur mains d'un si 
vilain sacrilege, d'autant qu'il ne se commet point en leurs messes ni 
en leurs vespres; sous quelle couleur defendront ils ces blasphemes 
qu'il lisent a pleine gorge, ou ils prient St Eloy ou St Medard, de 
regarder du ciel leurs serviteurs pour les aider? mesmes ou ils 
supplient la vierge Marie de commander a son fils qu'il leur ottroye 
leur requestes?"--But although they endeavour to wash their hands of the 
vile sacrilege, inasmuch as it is not committed in their masses or 
vespers, under what pretext will they defend those blasphemies which 
they repeat with full throat, in which they pray St Eloy or St Medard to 
look from heaven upon their servants and assist them; even supplicate 
the Virgin Mary to command her Son to grant their requests? 
[12] The French adds, "et quasi en une fourmiliere de saincts;"--and as 
it were a swarm of saints. 
[13] French, "C'est chose trop notoire de quel bourbieu ou de quelle 
racaille ils tirent leur saincts."-It is too notorious out of what mire 
or rubbish they draw their saints. 
[14] ] French, "Cette longueur de priere a aujourd'hui sa vogue en la 
Papaute, et procede de cette mesme source; c'est que les uns barbotant 
force Ave Maria, et reiterant cent fois un chapelet, perdent une partie 
du temps; les autres, comme les chanoines et caphars, en abayant le 
parchemin jour et nuict, et barbotant leur breviaire vendent leur 
coquilles au peuple."--This long prayer is at present in vogue among the 
Papists, and proceeds from the same cause: some muttering a host of Ave 
Marias, and going over their beads a hundred times, lose part of their 
time; others, as the canons and monks grumbling over their parchment 
night and day, and muttering their breviary, sell their cockleshells to 
the people. 
[15] Calvin translates, "Te expectat Deus, laus in Sion,"--God, the 
praise in Sion waiteth for thee. 
[16] See Book I. chap. xi. sec. 7,13, on the subject of images in 
churches. Also Book IV. chap. iv. sec. 8, and chap. v. sec. 18, as to 
the ornaments of churches. 
[17] This clause of the sentence is omitted in the French. 
[18] The French adds, "ou on en avoit tousjours use;"--where it had 
always been used. 
[19] The whole of this quotation is omitted in the French. 
[20] French, "Mais il adjouste d'autre part, que quand il se souvenoit 
du fruict et de l'edification qu'il avoit recue en oyant chanter a 
l'Eglise il enclinoit plus a l'autre partie, c'est, approuver le 
chant;"--but he adds on the other hand that when he called to mind the 
fruit and edification which he had received from hearing singing in the 
church, he inclined more to the other side; that is, to approve singing. 
[21] French, "Qui est-ce donc qui se pourra assez esmerveiller d'une 
audace tant effrenee qu'ont eu les Papistes et ont encore, qui contre la 
defense de l'Apostre, chantent et brayent de langue estrange et 
inconnue, en laquelle le plus souvent ils n'entendent pas eux mesmes une 
syllabe, et ne veulent que les autres y entendent?"--Who then can 
sufficiently admire the unbridled audacity which the Papists have had, 
and still have, who, contrary to the prohibition of the Apostle, chant 
and bray in a foreign and unknown tongue, in which, for the most part, 
they do not understand one syllable, and which they have no wish that 
others understand? 
[22] Augustine in Enchiridion ad Laurent. xxx. 116. Pseudo-Chrysost. in 
Homilies on Matthew, hom. xiv. See end of sec. 53. 
[23] "Dont il est facile de juger que ce qui est adjouste en S. 
Matthieu, et qu'aucuns ont pris pour une septieme requeste, n'est qu'un 
explication de la sixieme, et se doit a icelle rapporter;"--Whence it is 
easy to perceive that what is added in St Matthew, and which some have 
taken for a seventh petition, is only an explanation of the sixth, and 
ought to be referred to it. 
[24] French, "Quelque mauvaistie qu'ayons eue, ou quelque imperfection 
ou pourete qui soit en nous;"-whatever wickedness we may have done, or 
whatever imperfection or poverty there may be in us. 
[25] French, "Telles disciples qu'ils voudront;"--such disciples as they 
will. 
[26] The French adds, "que Dieu nous a donnee et faite;"--which God has 
given and performed to us. 
[27] James i. 2, 14; Matth. iv. 1, 3; I Thess. iii. 5. 
[28] 2 Cor. vi. 7, 8. 
[29] Ps. xxvi. 2 
[30] Gen. xxii. 1; Deut. viii. 2; xiii. 3. For the sense in which God is 
said to lead us into temptation. see the end of this section. 
[31] 1 Cor. x. 13; 2 Pet. ii. 9 
[32] 1 Pet. v. 8 

 
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