Institutes of the Christian Religion Abridged by Edmond Bunnie, Book · Book 3 · Chapter 20
Cap. 20. Of prayer which is the chiefe exerciſe of Fayth, and whereby we daily receiue the benifites of God.
IN my iudgement we may diuide this Chapter into thrée principall partes. for firſt he ſetteth downe certaine rules from the 1. to the 16. ſecōdly he entreateth of inuocation of dead Saints, from the 17. to the 27. thirdly, he ſheweth howe manifold prayer is, and diſputeth of eueryevery one: 28.29. Fourthly he entreateth of certaine accidents of praier, from the 30. to the 33. fiftly, he declareth the Lordes prayer, from the 34. to the 49. Laſt of all, he ioyneth certayne other thinges of prayer, from the 50. to the 52.
1 Going about to ſpeake of prayer, he knitteth the proportion of his declaration to the former: ſéeing it appeareth by thoſe thinges which are ſpoken, both that man is ſo emptie of all good things, and alſo that God doth giuegive in his ſonne Chriſt, that which we ſtand in néed of: that if any would ſearch helpe to ſuccor his neceſſitie, he muſt goe beyonde him ſelf, and ſtriue vntounto God only.Rom. 8.26. Herevppon it followeth, that whatſoeuer wée want in our ſelues, we muſt ſearch in him, and require of him by prayer.
2 Prayer is very neceſſary:1. Kin. 18.42. Pſal. 145.18. and by the benifite thereof, we obtaine to come vntounto thoſe riches that are layde vp for vsus with the heauenly Father.
3 The Lorde muſt be called vppon, albeit he néede no admoniſher, and hée is readie of his owne accorde to giuegive vsus that we néede.
4 The firſt rule is, to frame prayer rightly & wel, that we be no otherwyſe framed in mynde and heart, then becommeth them, that enter into talks with God.
5 Here therefore it is to be noted, that caſting off all lightneſſe,Pſal. 25.1. Pſal. 62.9. wée earneſtly apply our ſtudies and ſenſes to pray: ſecondly, that we pray not but as the lord permitteth, becauſe we can not do theſe thinges of our ſelues, God to helpe our weaknes hath giuē vsus his ſpirit to teach vsus yt which is right, & to rule our affections: yet not giuing ouer the charge of praying to the Spirite of God, we our ſelues in ye mean tune ſhould wax dull.
6 The other is, that in praier we truely féele our owne want, and earneſtly thinking that we ſtand in néede of thoſe things that we aſke, we ioyne with our prayer an earneſt, yea ſeruent affection to obtayne: therefore two vices muſt be taken héede of, leaſt remiſly or ſleightly wée recite prayers after a preſcribed forme, or without meditatiō we mumble vp prayers to GOD, becauſe they would obtayne.
Iae. 5.13. Pſal. 32.6.7 Neither is this any thing to the cō trary, that we are not alwayes driuen with the lyke neceſſitie to pray: for our condition is alwayes ſuch, whether we beholde our temporall riches, or much more our ſpirituall, that we ſhould alwayes hauehave lyke oportunitie: ſo that vnleſſe the moſt righteous doe earneſtly repent him of his ſinnes, his prayer ſhould be accurſed.
8 The third is, that who ſo euer preſenteth him ſelfe before God to pray, ſhould forſake all thinking of his owne glorie, put of all opinion of worthines,Dan. 9.18. Pſal. 144.2. and finally, giuegive ouer all truſt of himſelfe, giuing in the abaſing of him ſelfe, the glory wholly to God: leſt if we take any thing bée it neuer ſo little to our ſelues, we doe with our owne vayne ſwelling fall away from his face: which alſo he ſheweth by certaine examples.
9 Herevpon it followeth, that the beginning and alſo the preparing of praying rightly, is to flée to ye mercy of God,Pſal. 25.6.18. Pſal. 51.7. and to craue pardon, with an humble and playne confeſſion of the faulte: but this is wonte to bée done two wayes, firſt, in generall, which belongeth to all men. Moreouer, ſpecially when any man praieth to hauehave his ſins forgiuen, when hée deſireth releaſe of paine, that the cauſe being taken away. the effect may be taken away.
1. Ioh. 3.22. Iob. 9.21.10 Neither doeth it hinder that the holie ones ſéeme ſometyme, for the entreating of God, to alledge the helpe of their owne righteouſnes, and the ſame may be done two wayes.
11 The fourth rule is, that being ſo throwne downe and ſubdued with true humilitie, we ſhould neuertheles with certaine hope of obtaining, be encouraged to pray,Pſal. 5.8. that ye only goodnes of God may rayſe vsus vp, being oppreſſed in our owne euilles. Affiance therefore is very neceſſary, not ſuch as excludeth vsus from all care, but ſuch as certainly laboureth with the mercy of God.
Heb. 4.15. Ephe. 3.12.12 The aduerſaries do accompt this doctrine of aſſured hope of praying, for abſurd: but the holy Ghoſt hath ſo enſtructed vsus, neither is it contrary with it, becauſe this aſſurednes is knit together with the knowledge of our miſery, néedines, and filthines.
13 Séeing the Lorde firſt commaundeth to pray,Pſal. 50.24. Mat. 6.7. and then ioyneth a promiſe to the commaundement, they are both Rebels and Infidels, whoſoeuer they are that turne their backes & come not the right way to the Lorde, howſoeuer certaine hypocrites vnderunder the coulour of humilitie and modeſtie, doe by that meanes get prayſe.
14 Hée ſheweth by certaine ſelected promiſes,Pro. 18.10. Ioe. 2.32. how earneſtly we ſhould embrace the liberalitie of God fréely offered vsus. Neyther is this any let that we excell not with equall holineſſe, as is commended in the holye Fathers, to whome theſe promiſes were made: and whoſoeuer call not vponupon God when occaſion is offered, are Idolaters, what coulour ſo euer they pretende: that a dreadleſſe Spirite to pray, agreeth wel with feare, reuerence, and carefulneſſe, and the godly are well ſayde, both to fall downe, and lift vp their prayers.
15 It maketh nothing agaynſt this doctrine that God anſweareth to certayne deſires,Iudg. 9.20. Iudg. 6.28. whereof ſome breake foorth of a mynde not quiet nor wel framed: Other endeuoured by no word of God: Other conceaued againſt the manifeſt prohibition. And although ſuche examples are not ſet before vsus to imitate and followe, yet thereby procéedeth large fruite vntounto vsus: and in what ſenſe ſuch eaſines of God is to bée taken.
16 Theſe foure rules of right prayer are not ſo exactly required with extreame rigour,Pſal. 1….18. Pſal. 85.5. that God refuſeth their prayers, which hauehave offended muche agaynſt thoſe rules, as is ſhewed by certayne examples taken out of eueryevery ſorte, yet not that the faithfull ſhoulde careleſly pardon themſelues any thing, but that in ſharpely chaſtiſing themſelues, they ſhould trauell to ouercome thoſe ſtoppes.
1. Ti. 1.5. 1. Ioh. 2.1.17 Therefore for our vnworthineſſe Chriſte is giuen vsus an Aduocate and Mediatour, and wée ſhall obtaine what ſo euer we aſke in his name. And God muſt be called vponupon by no other name than by his owne.
Ioh. 16.26.18 Albeit, all the Fathers from the beginning were heard by his name only, yet this fauor is chiefly to be reſtrained by good reaſon, to the aſcention of Chriſte.
19 Who ſo euer ſwarue from this way, and forſake this entry,1. Tim. 2.…. for them there remayneth no way, nor entry to God: yet by this meanes the mutuall interceſſion of Saintes is not excluded in the earth.
20 It is a méere trifling of Sophiſters,1. Ioh. 2.12. Rom. 8.32. that Chriſte is the Mediatour of redemption, but the faythfull are Mediatours of interceſſion: which hée rooteth vp by moſt plain authoritie of the ſcripture, and Auguſtine: Chriſtian men ſayth hée, doe mutually commend them ſelues in their praiers, & he for whome none maketh interceſſion, but hée for all, hée is the onelyonly and true Mediatour.
Paule the Apoſtle although hée were a principall member,Li. cont. Bat. 2 Cap. 8. vnderunder the heade (yet becauſe hée was a member of the body of Chriſt, and knew that the greateſt & trueſt Prieſt of the church, entred not by a figure into the inwarde places of the vayle, to the holy of holy places, but by expreſſe and ſtedfaſt trueth into the innermoſt places of heauen, to a holines not ſhadowiſhe, but eternall) commendeth him ſelfe alſo to the prayers of the faithfull.
21 That wée may not make or appointe the Saintes that are dead, interceſſours for vsus, firſt he proueth by moſt ſtrong reaſon: ſecondly, becauſe it is not only without the authoritie of the Scripture, but alſo all other authoritie: Thirdly, by the filthie effects: Moreouer he declareth the ſame by the authoritie of Ambroſe: and he taketh away a certayne ſtarting hole. Chriſte, ſayth Ambroſe is our mouth,Amb. de Iſa & Anima. by which we ſpeake to the Father: Our eye by which we ſée the Father: Our right hande, by which we offer vsus to the Father, otherwiſe then by whole interceſſion neither we nor al the Saints hauehave any thing with God.
22 There ariſe out of this one errour ſo many ſignes of errour, that here wée hauehave the nature of ſuperſtition expreſſed alwaies, falling frō worſe to worſe, and this hée ſheweth by thrée degrées,Ier. 2.18. the laſt of them declared by their examples, and the refuſall of the counſell of Carthage.
23 Comming to their argumentes,Heb. 1.14. firſt bicauſe they reaſon, from the office and duetie of Angels, ſecondly, from the place of Ieremy, he wipeth away both.Ier. 15.1. If they will compare holy men departed, to Angels,Eſai. 10.11. Pſal. 34.7 they ſhoulde proue that they are miniſtring Spirits, to whome is committed the miniſterie to looke to our ſafetie, to whom the charges giuen to kéepe vsus in all our wayes, to go about vsus to admoniſh & counſell vsus, to watch for vsus, all which things are giuē to Angels, but not to them. No man dare execute the office of an Aduocat before an earthly Iudge, vnleſſe he be admitted: Why ſhould worms then hauehave ſo great libertie to thruſt vntounto GOD thoſe for Patrons, to whom the office is not enioyned? As for the place of Ieremy wée may reaſon of the contrary, that neither Moſes nor Samuell made interceſſion for the people of Iſraell, therefore there was no interceſſion at all of the deade men, therefore no other make interceſſion at all, ſéeing they are ſo farre from that gentlenes, goodneſſe, and carefulneſſe of Moſes: therefore the meaning of the place is, that if Moſes had bene alyue to hauehave bene their Patrone,Eze. 14 14. Act. 13.36. or Samuell to whoſe prayers the Lord ſhewed him ſelfe ſo tender, they ſhould hauehave but only deliuered their owne ſoules.
24 And that likewiſe he wipeth away wherin they ſtriue, that they doubtleſſe pay for vsus:Ecclc. 9.5.6. and that we take from them all deſire of godlines, which in ye whole courſe of their lyfe breathed nothing els but charitie and mercy.
Gen. 28.16. Eſai. 4.1.25 Then he wipeth away this alſo, that Iacob prayed that his name & the name of his father Abraham and Iſaac, might ſo be called vppon ouer his poſteritie: Firſt by enterpreting the place, then as it were by caſting againe vponupon them, where alſo an other not very vnlike, that is to ſay, howe God is prayed vntounto, to hauehave mercy on the people for Dauids ſake, hée caſteth vppon their owne pates. Iacob becauſe hée knewe that the whole bleſſedneſſe of his poſteritie conſiſted in the inheritance of the couenaunt which GOD had made with him, he wiſheth that which he ſeeth, ſhould be the chief of all good things to them, that they accounted in his kinred: for that is nothing els but to conuey them the ſucceſſion of the couenant. They agayne when they bring ſuch remembrance into their prayers, doe not ſlye to the interceſſions of men, but doe put the Lorde in mynd of his couenant, whereby the moſte kinde Father hath promiſed that he wil be fauourable and beneficiall for them, for Abraham, Iſaac, and Iacobs ſake. In that which was ſpoken of Dauid, the couenaunt is rather conſidered then the man, and vnderunder a figure the onelyonly interceſſion of Chriſt is affirmed.
26 Laſt of all,Pſal. 22.4. Pſal. 142.7. he wipeth away that which many doe obiect: that the prayers of the Saints are oftentimes heard, prepoſterouſly reaſoning, that none ſhall be heard, but they that hauehave once bene heard: this firſt he enterpreteth, ſecondly, he confirmeth his interpretation by the authoritie of the Scripture, and ſheweth it by examples.
Pſal. 44.10. Iac. 5.8.27 And ſo he cōcludeth, that this calling on of Saintes, is many wayes ſacriledge. The beginning of praying rightly, ſpringeth out of Faith, & Faith commeth of the hearing of the worde of God: therfore prayer muſt be made according to the worde of God, where no ſuch ſuperſtitious interceſſion is mentioned.
Iac. 4.14. Eſ. 30.1.28 Prayer, wherof hitherto hée hath ſpoken, albeit properly it be reſtrayned to vowes and petitiōs (and ſo all thoſe thinges which hitherto he hath taught, doe belong chiefly to that ſpeciall ſort) yet is it not reſtrayned to thoſe things only, but they ought alſo to bée extended to prayſe and giuing of thankes: for this is an other kynde of Prayer, and it ought continually to bée vſed of vsus, to our profite: no leſſe then the former of vowes, which hée plentifully proueth by many reaſons, teſtimonies and examples.
29 When he hath ſpoken theſe things of eueryevery one ſeuerally:1. Cor. 15 Matth. 6.7 now knitting together both the ſpeciall ſortes, hée ſpeaketh of publike and priuate prayers. Continuance,1. Tim. 2.7 Eſay. 25.7 albeit it belong moſt to priuate,Pſal. 65.2 yet it alſo belongeth and is expedient to publike, that for them wée may hauehave appointed houres. Vaine babling, & oſtentation muſt be taken héede of, and a ſecrete place muſt bee ſought out: we may pray in all places, yet priuate or publike are not to bée neglected, but both alwayes to bée ioyned together.
30 The common aſſemblies are to bee had in honour,Eſay. 66.2 the vſe of Churches is lawfull, that holy aſſemblies may be executed in them: but we muſt take héede of a double ſuperſtition.
31 A lowd voice and ſinging in praier, are of no value,Eſay. 29.13 Matth. 15.8 vnleſſe it procéede from the déepe affection of the hearte: a loude voice doth more belong to publike praiers, then priuate.
32 It is an old cuſtome to bée taken heede of,1. Cor. 14.13 but it ought to bee diſpoſed to that grauitie which becommeth the preſence of God and Angels, and wée muſt diligently take héede that the tyme leade vsus not from ſpirituall ſenſe.
33 Both publike and priuate praiers muſt bée vſed not in a ſtrange, but in a vulgar tongue.1. Cor. 14.16 A lowde voyce, and knée bending are then cōuenient when they procéede from the earneſt affection of the minde.1. Sam. 1.13 To bende the knée and to vncouer the head are exerciſes by which wée endeuour to riſe vp to a-greater reuerencing of God.
Matth 6.9 Luke. 12.234 Comming to the Lordes prayer hée prooueth two wayes, that the ſame doth paint vntounto vsus gods vnmeaſurable kindeneſſe towards vsus: and that great fruite of comforte doeth come thereby.
Exo. 32.32 Rom. 9.335 The ſame conſiſteth of ſixe petitions onelyonly, and may bée diuided into two partes. The firſt thrée are peculiarly appointed to Gods glory, the other hauehave care ouer vsus and are properly aſſigned to aſke thoſe thinges that are for our profite.
36 In that he wilbe called our father it ought to deliuer vsus from all diſſtruſt:Iohn. 1.12 Eſay. 43.16 neither may wée ſéeke helpe any where elſe, but from him, vnleſſe wée reproche him with pouertie, want of abilitie, or with crueltie, or too extréeme rigorouſneſſe. When we name him father, truely wée alledge for vsus the name of Chriſt, for by what boldneſſe might any man call God father, who ſhoulde burſt foorth into ſo great raſhneſſe to take to himſelfe the honor of the Sonne of God, vnleſſe hée were adopted to bee the childe of grace in Chriſt, which being the true Sonne is giuen of him to vsus to bee our brother: that ye which he hath proper by nature, may by the benefit of adoption be made ours, if we doe with ſure faith embrace ſo great bountifulneſſe.
37 Neither may we alledge that we are worthilie made fearefull, by ye conſcience of ſinnes, which may make a father be he neuer ſo merciful and kinde, dayly to bee diſpleaſed at vsus, firſt hée confuteth it by reaſon, then by the example, laſt of all, in that he would be called our father.
Matth. 23.9 Ephe. 1.2438 Wheras we are taught eueryevery one in common to call him our father, therby we are put in minde, howe great affection of brotherly louelove ought to bee amongſt vsus, which alſo he ſetteth out by a ſimilitude.
39 Yet this withſtandeth not but that we may ſpecially pray, both for our ſelues, and for certaine other ſpecially, ſo that yet our minde depart not from hauing an eye to this cōmunitie, in beſtowing of goodes, albeit this reaſon differ a little from praier.
Act. 7.24.49 Heb. 11.6 Eſay. 33.1840 In what ſenſe he may be ſaide to be in heauen, and as well howe muche comforte, as alſo inſtruction doth thereby grow vntounto vsus: He is ſaide to bée in heauen, not that he is encloſed and compaſſed with the circle of heauen, but becauſe our mindes coulde not otherwiſe conceaue his vnſpeakeable glory. It is ſignified to vsus by heauen, than which there can nothing come vnderunder our ſight more able or fuller of Maieſtie.
41. 42. 43 Hée openeth the thrée firſt petitions, adding that alſo in the ende, that in aſking therof,1. Cor. 15.2… we ought to hauehave the only glory of God before our eies, and they are not his children that endeuour not as much as in them lieth to ſet foorth his honour.Ioſ. 24.14 Gods name is ſanctified when wee acknowledge his ſtrength, power, goodneſſe, wiſedome, righteouſneſſe, mercy, and trueth: and when all vngodlineſſe is deſtroied,Eze. 36.20 Rom. 2.24 all ſlanders driuen away, ſacriledges ſubdued, and his glory more and more ſet abroade. The kingdome of God then doeth come when hée correcteth with the power of his ſpirite,Matth. 9.3… all corrupt deſires of the fleſhe, which doe by multitudes make warre againſt vsus,1. Iohn. 3.8.9 Pſal. 103.29 and when hée frameth all our ſenſes to the obedience of his gouernement, and then the will of God is doone, when willingly in all thinges wée reſigne our ſelues to Gods will without murmuring and grudging.
44. 45. 46 The thrée other hee ſeuerally declareth. In the fourth petition, we deſire God to geue vsus all things neceſſary for our neceſſitie, and where we are commanded to aſk our daily bread, thereby is ment that wée muſt bee content with the quantitie which our heauenly father vouchſafeth to geue vntounto vsus, and not to ſéeke for gaine by vnlawfull craftie meanes. Againe it is made ours by title of gift, becauſe neither our diligence, nor our trauell, nor our handes doe by them ſelues get vsus any thing, vnleſſe the bleſſing of God be preſent, yea the plentie of bread, ſhoulde nothing at all profit vsus, vnleſſe it were by God turned to our nouriſhment: finally, our Sauiour Chriſt hath ſet the inferiour thinges in the firſt place, to the intent to lift vsus vp by degrées: to the other two petitions which doe properly belong to the heauenly life, wherin he had regard to our groſſeneſſe. In the fift petition, we deſire that our ſinnes may bée forgiuen vsus,Iere. 31.33 Rom. 3.29 that hée will not lay them to our charge, nor the puniſhment due for them: But that hée will accept the death and paſſion of Chriſt as the full ſatiſfaction for our ſinnes, that wée may hauehave a full aſſurance héereof in our conſciences, that the puniſhment of our ſinnes is fully diſcharged in Chriſt only, and therfore that we néede no other ſatiſfactorie meanes, and that they are as fréely forgiuē vsus, as we forgiue others: and that we may louelove one another from the bottome of our harts all reuenge ſet aſide. In the ſixth, wée pray to be furniſhed with ſuch weapōs,Rom. 16.20 1. Tim. 4.17 and defended with ſuche ſuccour that we may bee able to get the victorie for wée ſtande in néede not onelyonly of the grace of the Spirit, which may ſoften, bowe, and direct our heartes to the obedience of GOD, but alſo of his helpe whereby hee may make vsus inuincible againſt all the traiterous entrappings and violent conflictes of Satan.
47 The fourme of theſe petitions do ſhewe that the prayers of Chriſtians ought to be common. That which followeth, becauſe Thine is the kingdom, &c. is cauſe why there ſhoulde be ſuch boldneſſe in vsus to aſke, and affiance to obtaine: Finally, in what ſenſe Amen is added whereby is erpreſſed our feruentneſſe of deſire to obtaine thoſe thinges which we hauehave aſked of God, and our hope is confirmed that all ſuch thinges are already obtained, and ſhall be ſurely geuen vsus, becauſe they are promiſed of God.
48 Whatſoeuer we ought, yea or in any wiſe may aſke of God, is ſet foorth in this forme,Matth. 17.5 & they which go further, do thrée wayes offend: firſt, they will adde of their own, to the wiſdom of god which cānot be done without mad blaſphemie. Then they hold not thēſelues vnderunder the will of GOD, but deſpiſing it, doe with gréedineſſe goe further: finally they ſhall neuer obtaine any thing, foraſmuch as they pray without faith, and all thoſe prayers are doone without faith, which are not grounded vponupon the worde of God. Tertullian calleth this a lawfull prayer,De …uga. in perſecutiones. ſecretely ſignifiyng that all other are lawleſſe, which are not framed according to this order.De. orat. ad Probam. Auguſtine ſaith, that Chriſt hath ſet downe in this fourm, what is meete for him, & what is acceptable to him, what is neceſſary for vsus, and what he will graunt vntounto vsus.
49 Yet may we pray if we wil in other wordes, if as touching the ſenſe there be no difference.
50 There may bee appointed, and it is méete there bee appointed certaine houres, for our weakneſſe ſake, ſo that ſuperſtition be away, yet in the meane while wee muſt carefully take héede that we pray at eueryevery profered occaſion, yet wee ought not to binde God to certaine circumſtances.
51 If wée, with mindes framed to this obedience, ſuffer our ſelues to bée ruled with the Lawes of Gods prouidence, we may eaſily learne to continue in prayer: and wee muſt take héede that wee murmure not againſt GOD if hee anſwere not to our requeſtes.
52 Wee alwayes obtaine in our prayers that which was moſt expedient for vsus, thogh our ſenſes féele it not, yet our faith ſhall aſſure vsus of it, and this is very neceſſary to bée knowne, God will make vsus to poſſeſſe aboundance in pouertie, comfort in affliction, and howſoeuer all things doe faile vsus, yet God will neuer faile vsus, which ſuffereth the wayting & patience of them that be his, not to be diſapointed, he alone ſhall ſuffice in ſtéede of all things, foraſmuch as he conteineth in him ſelfe all good thinges,1. Iohn. 5.15 …. Sam. 11.6 which he ſhall one day diſcloſe vntounto vsus, at the day of iudgement when he ſhal plainely ſhew forth his kingdome.