A Treatise on Prayer, or, a
Confession, and Declaration of Prayers Added Thereto,
by John
Knox,
Minister of Christ's Most Sacred Evangel,
Upon the Death of that Most Virtuous
and Most Famous King,
Edward VI, King of England, France and Ireland,
in which Confession the said John Does Accuse No Less His Own Offences,
Than the Offences of Others to be the Cause of the Away Taking
of that
Most Godly Prince, Now Reigning with Christ
While We Abide Plagues for Our
Unthankfulness 1553
From: Selected Writings of John Knox: Public
Epistles, Treatises, and Expositions to the Year 1559
Editor's Note
King Edward VI died on 6 July 1553. Knox was in London at that time, and
the reformer "received the afflicting tidings of his majesty's decease with
becoming fortitude and resignation to the sovereign will of Heaven. The event
did not meet him unprepared; he had long anticipated it, with its probable
consequences.
Knox remained in London until the 19th of July when Mary was
proclaimed queen. Immediately after this, he appears to have withdrawn from
London and retired to the north of England, being justly apprehensive of the
measures which might be pursued by the new government.
To induce the
Protestants to submit peacefully to her authority, Mary amused them for some
time with proclamations, in which she promised not to do violence to their
consciences. Though aware of the bigotry of the queen, and the spirit of the
religion to which she was devoted, the Protestant ministers reckoned it their
duty to improve the respite. In the month of August, Knox returned to the
south, and resumed his labours. It seems to have been at this time that he
composed the Confession and Prayer, commonly used by him in the congregations
to which he preached. While he itinerated through Buckinghamshire, he was
attended by large audiences, which his popularity and the alarming crisis drew
together; especially at Amersham, a borough formerly noted for the general
reception of the doctrines of Wycliffe, the precursor of the Reformation in
England, and from which the seed sown by his followers had never been
altogether eradicated.
Wherever he went, he earnestly exhorted the people
to repentance, under the tokens of divine displeasure, and to a steady
adherence to the faith which they had embraced. He continued to preach in
Buckinghamshire and Kent during the harvest months, although the measures of
government daily rendered his safety more precarious; and in the beginning of
November returned to London, where he resided chiefly with Mr. Locke and Mr.
Hickman, two respectable merchants of his acquaintance." (M'Crie's Life of Knox
[Edinburgh, 1855], pp. 55-56.)
The English government soon restored the
popish religion; and after December 1553, Protestants were subject to
prosecution as heretics. Knox was unable to preach without endangering himself
and those who harboured him. Thus, at the urgent request of his friends, the
reformer reluctantly withdrew from England, arriving in Dieppe in the beginning
of March 1553-54.
The Treatise on Prayer was first published in July 1554.
A Treatise on Prayer, or, a Confession,
and Declaration of
Prayers
A declaration what true prayer is, how we should pray, and for what
we should pray; set forth by John Knox, preacher of God's holy word.
Unto
the small and dispersed flock of Jesus Christ.
How necessary is the
right invocation of God's name, otherwise called perfect prayer, [it] becomes
no Christian to misknow; seeing it is the very branch which springs forth of
true faith (Rom. 10:10-13); whereof if any man is destitute, notwithstanding he
is endued with whatsoever other virtues, yet, in the presence of God, is he
reputed for no Christian at all. Therefore it is a manifest sign, that such as
are always negligent in prayer do understand nothing of perfect faith; for if
the fire be without heat, or the burning lamp without light, then true faith
may be without fervent prayer. But because, in times past, that was (and yet,
alas, with no small number is) reckoned to be prayer, which in the sight of God
was and is nothing less, I intend shortly to touch the circumstances thereof.
WHAT PRAYER IS. Who will pray must know and understand that prayer is an
earnest and familiar talking with God, to whom we declare our miseries, whose
support and help we implore and desire in our adversities, and whom we laud and
praise for our benefits received. So that prayer contains the exposition of our
dolours [sorrows], the desire of God's defence, and the praising of his
magnificent name, as the psalms of David clearly do teach.
WHAT IS TO BE
OBSERVED IN PRAYER. The consideration in whose presence we stand, to whom we
speak, and what we desire, should provoke us that this be most reverently done;
standing in the presence of the omnipotent Creator of heaven and earth, and of
all the contents thereof; whom a thousand thousand angels assist and serve,
giving obedience to his eternal majesty; and speaking unto him who knows the
secrets of our hearts, before whom dissimulation and lies are always odious and
hateful; and asking that thing which may be most to his glory, and to the
comfort of our conscience (Dan. 3:25, 28). But we should attend diligently,
that such things as may offend his godly presence may be removed to the
uttermost of our power. And first, that worldly cares and fleshly cogitations
(such as draw us from contemplation of our God) be expelled from us, that we
may freely, without interruption, call upon God. But how difficult and hard
this one thing is to perform in prayer, none knows better than such as in their
prayers are not content to remain within the bands of their own vanity, but, as
it were, ravished, do intend [strive] to a purity allowed of God; asking not
such things as the foolish reason of man desires, but [that] which may be
pleasant and acceptable in God's presence. Our adversary, Satan, at all times
compassing us about (1 Pet. 5:8), is never more busy than when we address and
bend ourselves to prayer. O! how secretly and subtly he creeps into our breasts
and, calling us back from God, causes us to forget what we have to do; [5]so
that frequently when we (with all reverence) should speak to God, we find our
hearts talking with the vanities of the world, or with the foolish imaginations
of our own conceit.
HOW THE SPIRIT MAKES INTERCESSION FOR US. So that
without the Spirit of God supporting our infirmities (mightily making
intercession for us with unceasing groans, which cannot be expressed with
tongue, Rom. 8:26), there is no hope that we can desire anything according to
God's will. I mean not that the Holy Ghost does mourn or pray, but that he
stirs up our minds, giving unto us a desire or boldness to pray, and causes us
to mourn when we are extracted or pulled therefrom. Which things to conceive,
no strength of man suffices, neither is able of itself; but hereof it is plain,
that such as understand not what they pray, or expound not or declare not the
desire of their hearts clearly in God's presence, and in time of prayer, to
their possibility [as far as they are able], and do not expel vain cogitations
from their minds, profit nothing in prayer.
WHY WE SHOULD PRAY, AND ALSO
UNDERSTAND WHAT WE DO PRAY. But men will object and say, "Although we
understand not what we pray, yet God understands, who knows the secrets of our
hearts; he knows also what we need, although we expone [explain] not, or
declare not, our necessities unto him." Such men verily declare themselves
never to have understood what perfect prayer meant, nor to what end Jesus
Christ commanded us to pray: which is, first, that our hearts may be inflamed
with continual fear, honour, and love of God, to whom we run for support and
help whensoever danger or necessity requires; that we so learning to notify
[make known] our desires in his presence, he may teach us what is to be
desired, and what not. Second, that we, knowing our petitions to be granted by
God alone (to him only we must render and give laud and praise), and that we,
ever having his infinite goodness fixed in our minds, may constantly abide to
receive that which with fervent prayer we desire.
WHY GOD DEFERS TO GRANT
OUR PRAYER. For sometimes God defers or prolongs to grant our petitions, for
the exercise and trial of our faith, and not that he sleeps or is absent from
us at any time, but that with more gladness we might receive that which, with
long expectation, we have abidden [awaited]; that thereby we, assured of his
eternal providence (so far as the infirmity of our corrupt and most weak nature
will permit), doubt not but that his merciful hand shall relieve us in most
urgent necessity and extreme tribulation. Therefore, such men as teach us that
it is not necessarily required that we understand what we pray, because God
knows what we need, would also teach us that we neither honour God, nor yet
refer or give unto him thanks for benefits received. For how shall we honour
and praise him, whose goodness and liberality we know not? And how shall we
know, unless we receive and sometimes have experience? And how shall we know
that we have received, unless we know verily what we have asked?
The second
thing to be observed in perfect prayer is, that standing in the pres ence of
God, we are found such as bear reverence to his holy law; earnestly repent ing
[of] our past iniquities, and intending to lead a new life; for otherwise all
our prayers are in vain, as it is written, "Whoso withdraweth his ear that he
may not hear the law of God, his prayer shall be abominable" (Prov. 28:9).
Likewise Isaiah and Jeremiah says thus: "You shall multiply your prayers, and I
shall not hear, because your hands are full of blood:" that is, of all cruelty
and mischievous works (Isa. 1:15; cf. Jer. 11:14; 14:12). Also the Spirit of
God appears by the mouth of the blind (whom Jesus Christ illuminated), by these
words, "We know that God heareth not sinners" (John 9:31): that is, such as do
glory and continue in iniquity. So that of necessity, true repentance must
needs be had, and go before perfect prayer, or sincere invocation of God's
name.
WHEN SINNERS ARE NOT HEARD OF GOD. And unto these two precedents must
be annexed the third, which is the dejection of ourselves in God's presence,
utterly refusing and casting off our own justice [righteousness] with all
cogitations and opinions thereof. And let us not think that we should be heard
for anything proceeding of ourselves; for such as advance, boast, or depend
anything upon their own justice, [God] repels from the presence of his mercy,
and holds with the high proud Pharisee (Luke 18:9-14). And, therefore, we find
the most holy men most dejected and humbled in prayer.
David says, "O Lord,
our Saviour, help us, be merciful unto our sins for thy own sake. Remember not
our old iniquities. But haste thee, O Lord, and let thy mercy prevent us" (Ps.
79:8-9). Jeremiah says, "If our iniquities bear testimony against us, do thou
according to thy own name" (Jer. 14:7). And behold Isaiah: "Thou art angry, O
Lord, because we have sinned, and are replenished with all wickedness; and our
justice is like a defiled cloth. But now, O Lord, thou art our Father; we are
clay, thou art the workman, and we the workmanship of thy hands. Be not angry,
O Lord, remember not our iniquities for ever" (Isa. 64:5-6, 8-9). And Daniel,
greatly commended of God, in his prayer, makes most humble confession in these
words: "We are sinners, and have offended; we have done ungodly, and fallen
from thy commandment. Therefore, not in our own righteousness make we our
prayers before thee, but thy most rich and great mercies bring we forth for us.
O Lord, hear! O Lord, be merciful and spare us! O Lord, attend, help, and cease
not; my God, even for thy own name's sake do it; for thy city and thy people
are called after thy own name" (Dan. 9:5, 18-19). Behold, that in these prayers
is no mention of their own justice, their own satisfaction, or their own
merits; but most humble confession, proceeding from a sorrowful and penitent
heart; having nothing whereupon it might depend, but the free mercy of God
alone, who had promised to be their God (that is, their help, comfort,
defender, and deliverer); as he has also done to us by Jesus Christ, in time of
tribulation; and that they despair not, but after the acknowledging of their
sins, called for mercy, and obtained the same. Wherefore it is plain, that such
men as, in their prayers, have respect to any virtue proceeding of themselves,
thinking thereby their prayers are accepted, never prayed aright.
WHAT
FASTING AND ALMS-DEEDS ARE, WITH PRAYER. And albeit to fervent prayer are
joined fasting, watching, and alms-deeds, yet none of them are the cause that
God does accept our prayers; but they are spurs which suffer us not to vary,
but make us more able to continue in prayer, which the mercy of God does
accept. [9]But here it may be objected, that David prays, "Keep my life, O
Lord, for I am holy. O Lord, save my soul, for I am innocent; and suffer me not
to be consumed" (Ps. 86:2). Also Hezekiah, "Remember, Lord, I beseech thee,
that I have walked righteously before thee, and that I have wrought that which
is good in thy sight" (2 Kings 20:3).These words are not spoken of men
glorious, neither yet trusting in their own works. But herein they testify
themselves to be the sons of God, by regeneration; to whom he promises always
to be merciful, and at all times to hear their prayers.
The cause of their
boldness was Jesus Christ. And so their words spring from a wonted, constant,
and fervent faith, surely believing that, 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 they allege not their justice to glory thereof, or to put
trust therein, but to strengthen and confirm them in God's promises.
And
this consolation I would wish 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 justice being
laid aside. And moreover David, in the words above, compares himself with King
Saul, and with the rest of his enemies, who wrongfully persecuted him; desiring
of God that they prevail not against him, as [though] he would say, "Unjustly
do they persecute me, and, therefore, according to my innocence defend me." For
otherwise he confesses himself most grievously to have offended God, as in the
preceding places he clearly testifies.
HYPOCRISY IS NOT ALLOWED WITH GOD.
Thirdly, in prayer is to be observed, that what we ask of God, that we must
earnestly desire the same, acknowledging ourselves to be indigent and void
thereof; and that God alone may grant the petition of our hearts, when [it] is
his good will and pleasure. For nothing is more odious before God than
hypocrisy and dissimulation: that is, when men do ask of God things whereof
they have no need, or that they believe to obtain by others than by God alone.
As if a man asks of God remission of his sins, thinking, nevertheless, to
obtain the same by his own works, or by other men's merits, [he] does mock with
God and deceive himself. And in such cases a great number do offend,
principally the mighty and rich of the earth, who for a common custom, will
pray this part of the Lord's prayer, "Give us this day our daily bread" (Matt.
6:11): that is, a moderate and reasonable sustenance; 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 the
Lord's prayer, but I would they understood what they ought to pray in it
(whereof I intend to speak afterwards), and that they ask nothing whereof they
feel not themselves marvelously indigent and needy. For unless we call in
verity, he shall 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 offends 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, says St. James, obtain nothing of God.
And, therefore, Jesus Christ commands that we firmly believe to obtain
whatsoever we ask; for all things are possible to him that believes. And,
therefore, in our prayers, desperation always is to be expelled. I mean not
that any man in extremity of trouble can be without a present dolour [sorrow],
and without a greater fear of trouble to follow.
TROUBLES ARE THE SPURS TO
STIR US TO PRAY. 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 sorely oppressed and
punished heart, fearing also greater punishment to follow), does call to God
for comfort and support from the deep pit of tribulation, such prayer ascends
into God's presence, and returns not in vain.
GOD DELIVERS HIS OWN FROM
THEIR TROUBLE AND ENEMIES. As David, in the vehement persecution of Saul,
hunted and chased from every hold, fearing that one day or other he should fall
into the hands of his persecutors, after he had complained that no place of
rest was left to him, vehemently prayed, saying, "O Lord, which art my God, in
whom only I trust, save me from them that persecute me, and deliver me from
mine enemies. Let not this man (meaning Saul) devour my life, as a lion does
his prey; for of none seek I comfort but of thee alone" (Ps. 7:1-2).
In the
midst of these anguishes the goodness of God sustained him, [so] that the
present tribulation was tolerable, and the infallible promises of God so
assured him of deliverance, that [his] fear was partly mitigated and gone, as
plainly appears to such as diligently mark the process of his prayers. For
after long menacing and threatening made to him by his enemy, he concludes with
these words: "The dolour which he intended to me shall fall upon his own pate;
and the violence wherewith he would have oppressed me shall cast down his own
head. But I will magnify the Lord according to his justice, and shall praise
the name of the Most High" (Ps. 7:16-17). 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 to the Lord,
when not only the ungodly, but even my faithful brethren, yea, and my own self
(that is, all natural understanding) judged my cause to be irremediable. And
yet in my greatest calamity, and when my pains were most cruel would his
eternal wisdom that my hands should write (far contrary to the judgment of
carnal reason), [that] which his mercy has proved true. Blessed be his holy
name! And, therefore, I dare be bold in the verity of God's word, to promise
that (notwithstanding the vehemence of trouble, the long continuance thereof,
the desperation of all men, the fearfulness, danger, dolour, and anguish of our
own hearts), yet if we call constantly to God, he shall deliver beyond the
expectation of all men.
WHERE CONSTANT PRAYER IS, THERE THE PETITION IS
GRANTED. Let no man think himself unworthy to call and pray to God, because he
has 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 I
have offended against thee. Before I was afflicted, I transgressed, but now let
me observe thy commandments" (Ps. 41:4). To mitigate or ease the sorrows of our
wounded conscience, our most prudent Physician has provided two plasters 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 to you" (Matt. 7:7). "Call upon me in the day of
trouble" (Ps. 50:15). "Watch and pray, that ye fall not into temptation" (Matt.
26:41). "I command that ye pray ever without ceasing" (1 Thess. 5:17). "Make
deprecations incessantly, and give thanks in all things" (1 Tim. 2:1-2, 8).
Which commandments, whoso contemns or despises does sin equally with him that
does steal. For in this commandment, "Thou shalt not steal" (Ex. 20:15), is a
precept negative; so, "Thou shalt pray," is a commandment affirmative. And God
requires equal obedience of all and to all his commandments. Yet more boldly
will I say: He who, when necessity constrains, desires not support and help of
God, does provoke his wrath no less than such as make false gods or openly deny
God.
HE THAT PRAYS NOT IN TROUBLE, DENIES GOD. For like as it is to know no
physician or medicine, or in knowing them, to refuse to use and receive the
same; so not to call upon God in your tribulation, is like as if you did not
know God, or else utterly denied him.
NOT TO PRAY IS A SIN MOST ODIOUS. O!
why cease we then to call instantly to 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 does call
upon God obeys his will, and finds therein no small consolation, knowing
nothing is more acceptable to his Majesty than humble obedience (Jer. 7:23).
To his commandment, he adds his most undoubted promise in many places: "Ask
and ye shall receive; seek and ye shall find" (Matt. 7:7). And by the prophet
Jeremiah God says, "Ye shall call upon me, and I shall hear you." "Ye shall
seek, and ye shall find me" (Jer. 29:13). And by Isaiah he says, "May the
father forget his natural son, or the mother the child of her womb? and
although they do, yet shall I not forget such as call upon me" (Isa. 49:15).
And hereto the words of Jesus Christ correspond and agree, 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" (Luke 11:13). And that
we should not think God to be absent, or not to hear us, accuses Moses, saying,
"There is no nation that have their gods so adherent, or near unto them as our
God, who is present at all our prayers" (Deut. 4:7). Also the psalmist, "Near
is the Lord to all that call upon him in verity" (Ps. 145:18). And Christ says,
"Wheresoever two or three are gathered together in my name, there am I in the
midst of them" (Matt. 18:20).
[THE] READINESS OF GOD TO HEAR SINNERS. That
we shall not think God will not hear us, Isaiah says, "Before ye cry I shall
hear, and while they speak I shall answer" (Isa. 65:24). And also "if at even
come sorrow or calamity, before the morning spring, I shall reduce ? and bring
gladness" (Ps. 30:5). And these most comfortable words does the Lord speak not
to carnal Israel only, but to all men sorely oppressed, abiding God's
deliverance. "For a moment and a little season have I turned my face from thee,
but in everlasting mercy shall I comfort thee" (Isa. 54:7-8).
THE HOPE TO
OBTAIN OUR PETITIONS SHOULD DEPEND UPON THE PROMISES OF GOD. O! hard are the
hearts whom so manifold, most sweet, and sure promises do not mollify;
whereupon should depend the hope to obtain our petitions. The indignity or
unworthiness of ourselves is not to be regarded; for albeit we are far
inferiors to the chosen who are departed in holiness and purity of life, 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 esteems not the prayer,
neither grants the petition for any dignity of the person that prays, but for
his promise sake only. And, therefore, says David, "Thou hast promised unto thy
servant, O Lord, that thou wilt build a house for him; wherefore thy servant
hath found in his heart to pray in thy sight, now even so, O Lord, thou art
God, and thy words are true. Thou hast spoken these things unto thy servant;
begin, therefore, to do according to thy promise; multiply, O Lord, the
household of thy servant" (2 Sam. 7:27-29). Behold, David altogether depended
upon God's promise. As also did Jacob, who, after he had confessed himself
unworthy of all the benefits received, yet dares he ask greater benefits in
time to come, and that because God had promised (Gen. 32:10-12, 32:26). In the
like manner let us be encouraged to ask whatsoever the goodness of God has
freely promised. What we should ask principally, we shall hereafter declare.
OBSERVATION IN GODLY PRAYER. The fifth observation which godly prayer
requires is the perfect [complete] knowledge of the Advocate, Intercessor, and
Mediator.
OF NECESSITY WE MUST HAVE A MEDIATOR. For, seeing no man is of
himself worthy to compear or appear in God's presence, by reason that sin
continually rests in all men, which, by itself, does offend the majesty of God;
raising all debate, strife, and division betwixt his inviolable justice and us:
for the which, unless satisfaction be made by another than by ourselves, so
little hope rests that we can attain anything from him, that no surety with him
may we have at all. To exempt us from this horrible confusion, our most
merciful Father has given unto us his only beloved Son, to be unto us justice,
wisdom, sanctification, and holiness (1 Cor. 1:30; 1 John 2:2). 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 whatsoever we ask, by
our Mediator, we shall obtain most assuredly that same (Heb. 8:6; 4:14-16).
NOTE DILIGENTLY, BY WHOM WE MUST PRAY. Here is most diligently to be
observed, that without our Mediator, Forespeaker and Peacemaker, we enter not
into prayer; for the incalling of such as pray without Jesus Christ is not only
vain, but also they are odious and abominable before God. Which thing to us, in
the Levitical priesthood, was most evidently 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 (Lev. 16; Num
3:10; 1 Kings 12:31); so whoever does intend to enter into God's presence, or
to make prayers without Jesus Christ, shall find nothing but fearful judgment
and horrible damnation.
TURKS AND JEWS. Wherefore it is plain that Turks
and Jews, notwithstanding that they do, apparently, most fervently pray unto
God, who created heaven and earth, who guides and rules the same, who defends
the good, and punishes the evil, yet their prayers are never pleasing unto God;
neither honour they his holy Majesty in anything, because they acknowledge not
Jesus Christ; for whoso honours not the Son, honours not the Father (John
5:23).
WHEN WE ARE NOT HEARD. 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 by Jesus Christ, by whom alone we obtain our petitions;
for in him alone are all the promises of God confirmed and complete (1 Cor.
1:2, 10-13; 2 Cor. 1:20). Whereof, without all controversy, it is plain, that
such as have called, or call presently upon God, by any other name than by
Jesus Christ alone, do nothing regard God's will, but obstinately prevaricate,
and do against his commandments. And, therefore, they obtain not their
petitions, neither yet have entrance to his mercy. "For no man cometh to the
Father," says Jesus Christ, "but by me" (John 14:6). He is the right way; whoso
declines from him errs, and goes wrong. He is our Leader, whom, without
[unless] we follow, we shall walk in darkness; and he alone is our Captain,
without whom neither praise nor victory shall we ever obtain.
INTERCESSION
TO SAINTS. Against such as depend upon the intercession of saints, no otherwise
will I contend; but [will] shortly touch the properties of a perfect Mediator.
First, the words of Paul are most sure, "A mediator is not the mediator of one"
(Gal. 3:20): that is, wheresoever is required a mediator, there are also two
parties; to wit, one party offending, and the other party who is offended;
which parties by themselves can in no wise be reconciled. Secondly, the
mediator which takes 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 clear and innocent also of the crime committed
against the party offended. Let this be more plain by this subsequent
declaration. The eternal God stands 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 transgressions 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 all were found criminal in
the fall of one. And God, infinite in justice, must abhor the society and
sacrifice of sinners.
ANGELS CANNOT BE MEDIATORS. And unto the angels what
prevailed the prevarication of man, who (albeit they would have interposed
themselves mediators) yet they had not the infinite justice. 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.
JESUS CHRIST, GOD AND MAN, OUR MEDIATOR. 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. So, without
[unless] saints have these two, Godhead equal with the Father, and humanity
without sin, saints may not usurp the office of mediator.
But here will be
objected, "Who knows not Jesus Christ to be the only Mediator of our
redemption? But that impedes or lets [hinders] not saints and holy men to be
mediators, and to make intercession for us."As though Jesus Christ had been but
one hour our mediator, and afterwards had resigned the office unto his
servants!
WHO MAKES OTHER MEDIATORS NOR [THAN] JESUS CHRIST, TAKES HONOUR
FROM HIM. Do not such men gently entreat Jesus Christ, detracting from him such
portion of his honour? The scriptures of God speak otherwise, testifying him to
have been made man, and to have proved our infirmities; to have suffered death
willingly; to have overcome the same; and all to this end: that he might be our
perpetual High Sovereign Priest, in whose place or dignity none other might
enter. As John says, "If any man sin, we have an Advocate with the Father, even
Jesus Christ the Just" (1 John 2:1).
Mark well these words: John says, "We
have presently a sufficient Advocate," whom Paul affirms to sit at the right
hand of God the Father, and to be the only Mediator between God and man (Heb.
6-7, 9-10; Rom. 8:34; 1 Tim. 2:5). "For he alone," says 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 I have
sustained in my own body? For his cause was I compassed 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 [I was] always obedient to thy will,
suffering most grievous death for mankind; and, therefore, behold not the
sinner, but me, who, by my infinite justice, has perfectly satisfied for his
offences." May any other (Jesus Christ excepted) in these words make
intercession for sinners? If they may not, then are they neither mediators nor
yet intercessors. "For albeit," says Augustine, "Christians do commend one
another unto God in their prayers, yet they make 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 commends 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:" which albeit I grant to be most true, yet are they all compelled to
cast their crowns before him that does sit 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 justice, of themselves.
But in so great
light of the gospel, which now is beginning (praise be to the Omnipotent!), it
is 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 Mary, 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 shows himself plainly to know nothing of Jesus Christ rightly. Is he who
descended from heaven, and vouchsafed to be conversant with sinners, commanding
all sorely vexed and sick to come unto him [Matt. 9:11-13] (who, hanging upon
the cross, prayed first for his enemies [Luke 23:34]) become now so
intractable, that he will not hear us without a person to be a mean? "O Lord!
open the eyes of such, that they may clearly perceive thy infinite kindness,
gentleness, and love toward mankind."
Above all precedents is to be
observed, that what we ask of God ought to be profitable to ourselves and to
others, and hurtful or dangerous to no man. Secondly, we must consider whether
our petitions extend to spiritual or corporeal things. Spiritual things, such
as deliverance from impiety, remission of sins, the gift of the Holy Ghost, and
of life everlasting, we should desire absolutely, without any condition, by
Jesus 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 he has
expressed his will, saying, "As I live, I desire not the death of a sinner, but
rather that he convert and live;" which immutable and solemn oath whoso calls
in doubt makes God a liar, and, so far as in him lies, would spoil him of his
Godhead For he cannot be God except he be eternal and infallible verity. And
John says, "This is the testimony which God hath testified of his Son, that
whoso believeth in the Son hath eternal life" (1 John 5:11-13); to the verity
whereof we should steadfastly cleave, although worldly dolour apprehends us. As
David, exiled from his kingdom, and deprived of all his glory, secluded not
from God, but steadfastly believed reconciliation by the promise made,
notwithstanding that all creatures in earth had refused, objected and rebelled
against him: "Happy is the man whom thou shalt inspire, O Lord" (2 Sam. 15).
In asking [for] corporeal things, first let us inquire if we be at peace
with God in our conscience by Jesus Christ, firmly believing our sins to be
remitted in his blood? Secondly, let us inquire of our own hearts, if we know
[that] temporal riches or substance do not come to man by accident, fortune, or
chance, neither yet by the industry and diligence of man's labour; but to be
the liberal gift of God only, whereof we ought to laud and praise his goodness,
wisdom, and providence alone.
WHAT SHOULD BE PRAYED FOR. And if we truly
acknowledge and confess this, let us boldly ask of him whatsoever is necessary
for us: as sustenance of this body; health thereof; defence from misery;
deliverance from trouble; tranquillity and peace to our commonwealth;
prosperous success in our vocations, labours, and affairs, whatsoever they are;
which God wills we [should] ask all of him, to certify [to] us that all things
stand in his regiment and disposition. And also by asking and receiving these
corporeal commodities, we have [a] taste of his sweetness, and are inflamed
with his love, that thereby our faith of reconciliation, and remission of our
sins, may be exercised and increase.
WHY GOD DEFERS OR PROLONGS TO GRANT US
OUR PETITIONS.But in asking for temporal things, we must observe, first, that
if God defers or prolongs to grant our petitions, even so long that he seems
apparently to 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 defers and will not hastily grant, to 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 unto God
obedience, if it shall please his goodness we be longer exercised, that we may
patiently abide it; as David, desiring to be restored to his kingdom (what time
he was exiled by his own son), offers to 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 not longer to bear authority,' I am obedient;
let him do what seemeth good unto him" (2 Sam. 15:25-26).
BETTER IT IS TO
OBEY GOD THAN MAN. And the three children did say unto Nebuchadnezzar, "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. 3:17-18). Here they 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, desires deliverance, ever
abhorring and drawing back from giving obedience.
O Christian brethren, I
write by experience. But the Spirit of God calls back the mind to obedience,
that albeit it does desire and abide for deliverance, yet should it not repine
against the good will of God, but incessantly ask that it may abide with
patience. How hard this battle is, no man knows but he who in himself has
suffered trial.
THE PETITION OF THE SPIRIT. It is to be noted, that God
sometimes does grant the petition of the spirit, while he yet defers the desire
of the flesh. As who doubts but God did mitigate the heaviness of Joseph (Gen.
39), although he sent not hasty deliverance in his long imprisonment; and that
as he gave him favour in the sight of the jailor, so inwardly also he gave him
consolation in spirit. And moreover, God sometimes grants the petition of the
spirit, where utterly he repels 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, which both the nature of man
does ever abhor, and therefore the flesh, under the cross, and at the sight of
death, calls and thirsts for hasty deliverance. But God, who alone knows what
is expedient for us, sometimes prolongs the deliverance of his chosen, and
sometimes permits them to drink, before the maturity of age, the bitter cup of
corporeal death, that thereby they may receive medicine and cure from all
infirmity. For who doubts that John the Baptist desired to have seen the days
of Jesus Christ more, 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 (Acts
7:59)? And, albeit we see therefore no apparent help to ourselves, nor yet to
others [who are] afflicted, let us not cease to call, thinking that our prayers
are vain. For, whatsoever comes of our bodies, God shall give unspeakable
comfort to the spirit, and shall turn all to our good beyond our own
expectation.
IMPEDIMENTS COME OF THE WEAKNESS OF THE FLESH. The cause that
I am so long and tedious in this matter is, for that I know how hard the battle
is betwixt the spirit and the flesh, under the heavy cross of affliction, where
no worldly defence, but present death does appear. I know the grudging and
murmuring com plaints of the flesh; I know the anger, wrath, and indignation
which it conceives against God, calling all his promises in doubt, and being
ready every hour utterly to fall from God: against which rests only faith,
provoking us to call earnestly, and to pray for assistance of God's Spirit.
Wherein if we continue, he shall turn our most desperate calamities to
gladness, and to a prosperous end. "To thee alone, O Lord, be praise, for with
experience I write this and speak it."
WHERE, FOR WHOM, AND AT WHAT TIME WE
OUGHT TO PRAY, is not to be passed over with silence.
PRIVATE PRAYER.
Private prayer (such as men secretly offer unto God by themselves) requires no
separate place, although Jesus Christ commands when we pray to enter into our
chamber, and to close the door, and so to pray unto our Father secretly (Matt.
6:6). Whereby he would 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 does observe no special place of prayer; for we
find him sometimes pray in Mount Olivet, sometimes in the desert, sometimes in
the temple, and in the garden. And Peter coveted to pray upon the top of the
house. Paul prayed in prison, and was heard of God (Acts 10:9).Who also
commands men to pray in all places, lifting up unto God pure and clean hands;
as we find that the prophets and most holy men did, whensoever danger or
necessity required.
APPOINTED PLACES TO PRAY IN MAY NOT BE NEGLECTED. But
public and common prayers should be used in [the] place appointed for the
assembly, from whence whosoever negligently extracts himself is in no wise
excusable. I mean not, that to be absent from that place is sin, because that
place is more holy than another; for the whole earth created by God is equally
holy. But the promise made, that, "Wheresoever two or three be gathered
together in my name, there shall I be in the midst of them" (Matt. 18:20),
condemns all such as contemn the congregation gathered in his name. But mark
well this word "gathered;" I mean not, to hear piping, singing, or playing; nor
to patter upon beads, or books whereof they have no understanding; nor to
commit idolatry, honouring that for God which is no god indeed. For with such
will I neither join myself in common prayer, nor in receiving external
sacraments; for in so doing I should affirm their superstition and abominable
idolatry, which I, by God's grace, never will do, neither counsel others to do,
to the end.
WHAT IT IS TO BE GATHERED IN THE NAME OF CHRIST. This
congregation which I mean, should be gathered in the name of Jesus Christ: that
is, to laud and magnify God the Father, for the infinite benefits they have
received by his only Son our Lord. In this congregation the mystical and last
Supper of Jesus Christ should be distributed without superstition or any more
ceremonies than he himself used, and his apostles after him. And in
distribution thereof, in this congre gation, should inquisition be made of the
poor among them, and support provided, during the time of their convention, and
it should be distributed amongst them. Also, in this congregation should be
made common prayers, such as all men hearing might understand; that the hearts
of all, subscribing to the voice of one, might, with unfeigned and fervent
mind, say, "Amen." Whosoever does withdraw himself from such a congregation
(but alas, where shall it be found?) does declare himself to be no member of
Christ's body.
FOR WHOM, AND AT WHAT TIME WE SHOULD PRAY. Now there
remains, for whom, and at what time we should pray. Paul does command that we
should pray for all men, and at all times (1 Tim. 2:1-2). And principally for
such of the household of faith as suffer persecution, and for commonwealths
tyrannically oppressed, incessantly should we call, that God, of his mercy and
power, will withstand the violence of such tyrants.
GOD'S SENTENCE MAY BE
CHANGED. And when we see the plagues of God, as hunger, pestilence, or war
coming, or appearing to reign; then should we, with lamentable voices and
repenting hearts, call unto God, that it would please his infinite mercies to
withdraw his hand; which thing if we do unfeignedly, he will, without doubt,
revoke his wrath, and in the midst of his fury think upon mercy; as we are
taught in the scripture, by his infallible and eternal verity. As in Exodus,
God says, "I shall destroy this nation from the face of the earth" (Ex. 32:10,
28). And when Moses addressed himself to pray for them, the Lord proceeded,
saying, "Suffer me that I may utterly destroy them." And then Moses falls down
upon his face, and forty days continued in prayer for the safety of the people,
for whom at thelast he obtained forgiveness (Deut. 9:14, 18). David in the
vehement plague, lamentably called unto God (2 Sam. 24:17). And the king of
Nineveh says, "Who can tell? God may turn and repent, and cease from his fierce
wrath, that we perish not" (Jonah 3:9). Which examples and scriptures are not
written in vain, but to certify us that God, of his own native goodness, will
mitigate his plagues (by our prayers offered by Jesus Christ), although he has
threatened to punish, or presently does punish. Which he does testify by his
own words, saying, "If I have prophesied against any nation or people, that
they shall be destroyed; if they repent of their iniquity, it shall repent me
of the evil which I have spoken against them" (Jer. 18:7-8). This I write,
lamenting the great coldness of men, who, under so long scourges of God, are
nothing kindled to pray by repentance, but carelessly sleep in a wicked life;
even as though the continual wars, urgent famine, and quotidian [daily] plagues
of pestilence, and other contagious, insolent [unaccustomed], and strange
maladies, were not the present signs of God's wrath provoked by our iniquities.
A PLAGUE THREATENED TO ENGLAND. O England! Let your intestine battle, and
domestic murder provoke you to purity of life, according to the word which
openly has been proclaimed in you. Otherwise you shall drink the cup of the
Lord's wrath! The multitude shall not escape, but shall drink the dregs, and
have the cup broken upon their heads. For judgment begins in the house of the
Lord, and commonly the least offender is first punished, to provoke the more
wicked to repen tance.
"But, O Lord, infinite in mercy, if thou shalt
punish, make not consummation, but cut away the proud and luxuriant branches
which bear no fruit: and preserve the commonwealth of such as give succour and
harbour to thy contemned messengers, which long have suffered exile in deserts.
And let thy kingdom shortly come, that sin may be ended, death devoured, thy
enemies confounded; that we thy people, by thy majesty delivered, may obtain
everlasting joy and felicity, through Jesus Christ our Saviour, to whom be all
honour and praise, for ever. Amen.
John Knox
Hereafter Follows a
Confession [or Prayer].
Omnipotent and everlasting God, Father of our Lord
Jesus Christ, who by thy eternal providence disposes kingdoms, as seemeth best
to thy wisdom: we acknowledge and confess thy judgments to be righteous, in
that thou hast taken from us, for our ingratitude, and for abusing of thy most
holy word, our native king and earthly comforter.
Justly may thou pour
forth upon us the uttermost of thy plagues; for that we have not known the days
and times of our merciful visitation. We have contemned thy word, and despised
thy mercies; we have transgressed thy laws; for deceitfully have we wrought,
every man with our neighbours; oppression and violence we have not abhorred:
charity hath not appeared among us, as our profession requireth. We have little
regarded the voices of thy prophets. Thy threatenings we have esteemed vanity
and wind. So that in us, as of ourselves, rests nothing worthy of thy mercies;
for all are found fruitless; even the princes with the prophets, as withered
trees apt and meet to be burnt in the fire of thy eternal displeasure.
But,
O Lord, behold thy own mercy and goodness, that thou may purge and remove the
most filthy burden of our most horrible offences. Let thy love overcome the
severity of thy judgments, even as it did in giving to the world thy only Son,
Jesus, when all mankind was lost, and no obedience was left in Adam nor in his
seed. Regenerate our hearts, O Lord, by the strength of thy Holy Ghost. Convert
thou us, and we shall be converted. Work thou in us unfeigned repentance, and
move thou our hearts to obey thy holy laws.
Behold our trouble and apparent
destruction, and stay the sword of thy vengeance before it devours us. Place
above us, O Lord, for thy great mercy's sake, such a head, with such rulers and
magistrates as feareth thy name, and willeth the glory of Christ Jesus to
spread. Take not from us the light of thy evangel, and suffer thou no Papistry
to prevail in this realm. Illuminate the heart of our sovereign lady Queen
Mary, with pregnant gifts of thy Holy Ghost; and inflame the hearts of her
council with thy true fear and love. Repress thou the pride of those that would
rebel; and remove from all hearts the contempt of the word. Let not our enemies
rejoice at our destruction, but look thou to the honour of thy own name, O
Lord; and let thy gospel be preached with boldness in this realm. If thy
justice must punish, then punish our bodies with the rod of thy mercy. But, O
Lord, let us never revolt, nor turn back to idolatry again. Mitigate the hearts
of those that persecute us; and let us not faint under the cross of our
Saviour, but assist us with the Holy Ghost, even to the end.