The True Nature and Object of Prayer Part One by John Knox. This audio was created with an artificial voice for the Audiobook Initiative on Sermon Audio. 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, becometh no Christian to mistake. seeing it is the very branch which brings forth true faith, whereof if any man be destitute, notwithstanding he be endued with whatsoever other virtues, yet in the presence of God is he reputed for no Christian at all. Therefore a manifest sign it is, that as in prayer always are negligent, 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 was, and yet alas with no small number is, that recounted 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 one 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 lord and praise for our benefits received. So that prayer contains the exposition of our dollars, the desire of God's defense, and the praising of his magnificent name, as the Psalms of David clearly do teach. What is to be observed in prayer? That this be most reverently done should provoke us to the consideration in whose presence we stand, to whom we speak, and what we desire, standing in the presence of the omnipotent Creator of heaven and earth, and of all the contents thereof, to whom assist and serve a thousand thousand of angels, 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. But diligently should we attend, that such things as may offend his godly presence, to the utmost of our power may be removed. 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 is this one thing in prayer to perform, knows none better than those who in their prayers are not content to remain within the bounds of their own vanity. but, as it were, ravished, do intend to a purer allow it of God, asking not such things as the foolish reason of man desires, but which may be pleasant and acceptable in God's presence. Our adversary Satan, at all times compassing us about, is never more busy than when we address and bend ourselves to prayer. Oh, how secretive and subtle he creeps into our breasts, and calling us back from God causes us to forget what we have to do, 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 inexpressible groans which cannot be expressed with tongue, there is no hope that anything we can desire according to God's will. I mean not that the Holy Spirit does murmur 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. While things to conceive, no strength of man suffices, neither is it 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, 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, albeit we understand not what we pray, yet God understands, who knows the secrets of our hearts. He knows also what we need, although we expose not or declare not our necessities unto Him. Such men falsely declare themselves never to have understood what perfect prayer means, nor to what end Jesus Christ commands us to pray, which is, first, that our hearts may be inflamed with continual fear, honor, and love of God, to whom we run for support and help whenever danger or necessity requires, that we, so learning to notify our desires in his presence, he may teach us what is to be desired and what not. Secondly, that we, knowing our petition is to be granted by God alone, to Him alone we must render and give lord 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 some time 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 abided, that thereby we are assured of his eternal providence, as far as the infirmity of our corrupt and most weak nature will permit. Doubt not, but his merciful hand shall relieve us in most urgent necessity and extreme tribulation. Therefore, such men as teach us that necessarily it is not required that we understand what we pray, because God knows what we need, would also teach us that neither we 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 at some time have experience? And how shall we know that we have received unless we knew verily what we have asked? The second thing to be observed in perfect prayer is that standing in the presence of God, we be found such as do bear to his holy law reverence, earnestly repenting our iniquities past, and intending to lead a new life. For otherwise in vain are all our prayers, as it is written, Whoso withdraws his ear that he may not hear the law, his prayer shall be abominable. Likewise Isaiah and Jeremiah say 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. Also the Spirit of God appears by the mouth of the blind, whom Jesus Christ did illuminate, by their words, We know that God hears not sinners, that is, such as 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 of our own justice, with all cogitations and opinions thereof. And let us not think that we should be heard for anything preceding of ourselves, for all such as advance, boast, or depend anything upon their own justice from the presence of his mercy, are repelled and holden with the high proud Pharisee, and therefore the most holy men we find in prayers most dejected and humble. David says, O Lord, our Saviour, help us, be merciful unto our sins for your own sake. Remember not our old iniquities, but hasten, O Lord, and let your mercy prevent us. Jeremiah says, if our iniquities bear testimony against us, do thou according to thy own name. 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 are the workmanship of thy hands. Be not angry, O Lord. Remember not our iniquities forever. And Daniel, greatly commending God, makes in his prayer most humble confession, in these words, We have sinned 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 right 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. 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, call for mercy and obtain the same. Wherefore it is plain that such men as, in their prayers, have respect to any virtue preceding of themselves, thinking thereby their prayers to be accepted, never pray aright. What fasting and alms deeds are with prayer? And albeit to fervent prayer be joined fasting, watching, and alms deeds, yet are none of them 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. 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. Also, Hezekiah, remember, Lord, I beseech you, that I have walked righteously before you, and that I have wrought that which is good in your sight. 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 sprang from a wanted, 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 partially had taught them to conform them to His holy law, and that for the promise's sake He might not leave them destitute of comfort, consolation, and defence in so great an extreme necessity, And as their justice alleged, that was not to glory thereof, or to put trust therein, but to strengthen and confirm them in God's promises. And this consolation I would wish 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 laid aside. And moreover, David, in the words above, compares himself with King Saul and with the rest of his enemies, who wrongfully did persecute him, desiring of God that this prevail not against him, as 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 it is to be observed that what we ask of God that we must earnestly desire the same, acknowledging us to be indigent and void thereof, and that God alone may grant the petition of our hearts when his good will and pleasure is. 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 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 mocks with God and deceives himself. And in such cases do a great number 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, 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 prayer, but I would they understood what they ought to pray in it, whereof I intend afterward to speak, and that they ask nothing whereof they feel not themselves marvellously indigent and needful. For unless we call in truth, we 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, assure 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 is true, if he is mighty and good. As says James, obtains nothing of God. And therefore Jesus Christ commands that we firmly believe to obtain whatsoever we ask. For all things are possible unto him that believes. And therefore, in our prayers always is to be expelled desperation. I mean not that any man in extremity of trouble can be without a present grief and without a greater fear of trouble to follow. Troubles are the spurs to stir us to pray. Trouble and fear are very spurs to prayer, for when man is compassed about with vehement calamities, and vexed with continual solicitude, having, by help of man, no hope of deliverance, with sore oppressed and pained heart, fearing also greater punishment to follow, from the depth of tribulation does he call to God for comfort and support. 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, who are my God, in whom I only trust, save me from those that persecute me, and deliver me from my enemies. Let not this man, meaning Saul, devour my life as a lion does his prey, for of none seek I comfort but of you alone. In the midst of these anguishes, the goodness of God sustained him, that the present tribulation was tolerable, and the infallible promises of God so assured him of deliverance, that his fear was partially mitigated and gone, as plainly appears to such as diligently marked the process of his prayers. For after long menacing and threatening made to him of his enemies, he concludes with these words, The deluge which he intended for 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. 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 Lord in praise of God alone, in anguish of mind and vehement tribulation and affliction, called to the Lord who not only is the ungodly, but even my faithful brother, yea, in 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, while his mercy has proved true. Blessed be his holy name. And therefore dare I be bold in the verity of God's word to promise that notwithstanding the vehemency of trouble, the long continuance thereof, the desperation of all men, the fearfulness, danger, sorrow and anguish of our own hearts, yet if we call constantly to God, that beyond expectation of all men he shall deliver. What constant prayer is, that 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 you. Before I was afflicted, I transgressed, but now let me observe your commandments. To mitigate or ease the sorrows of our wounded conscience, two plasters which our most prudent physician provides to give us encouragement to pray, notwithstanding the knowledge of offenses committed, that is a precept and a promise. The precept or commandment to pray is universal, frequently inculcated and repeated in God's scriptures. Ask and it shall be given unto you. Call upon me in the day of trouble. Watch and pray that you fall not into temptation. I command that you pray ever without ceasing. Make deprecations incessantly and give thanks in all things. Which commandments, whoever so contends or disobeys, does equally sin with him that does steal? For in this commandment, you shall not steal, is a precept negative, as you shall pray is a commandment affirmative. And God requires equal obedience of 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 just as it is to know no physician or medicine, or in knowing them refuse to use and receive the same, so not to call upon God in thy tribulation is like as if you did not know God, or else utterly deny him. Not to pray is a sin most odious. Oh, 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. Who does call upon God obeys his will, and finds therein no small consolation, knowing nothing is more acceptable to his majesty than humble obedience? To this commandment, he adds his most undoubted promise in many places, ask and you shall receive, seek and you shall find. And by the prophet Jeremiah, God says, you shall call upon me and I shall hear you. you shall seek and shall find me. And by Isaiah he says, may the father forget his natural son, or the mother the child of her womb. And although this do, yet shall I not forget such as call upon me. And here to correspond and agree the words of Jesus Christ saying, if you being wicked can give good gifts to your children, much more your heavenly father shall give the Holy Spirit to those that ask him. and that we should not think God to be absent, or not to hear us, accuses Moses saying, there is no nation that has their God so adherent, or near unto them as our God, who is present at all our prayers. Also the psalmist, near is the Lord unto all that call upon him in truth. And Christ says, wherever two or three are gathered together in my name, there am I in the midst of them. Readiness of God to hear sinners. that we shall not think that God will not hear us. Isaiah says, before you cry, I shall hear, and while you speak, I shall answer. And also, if it even comes sorrow or calamity, before the morning spring, I shall reduce and bring gladness. And these most comfortable words, does the Lord speak not to carnal Israel only, but to all men sore oppressed, abiding God's deliverance. For a moment and a little season have I turned my face from you, but in everlasting mercy shall I comfort you. The hope to obtain our petitions should depend upon the promises of God. O, hard are the hearts of those whose manyfold, most sweet and sure promises do not move, whereupon should depend the hope to obtain our petitions. The indignity or unworthiness of ourselves is not to be regarded, for albeit to the chosen who are departed in holiness and purity of life we be far inferior, 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 promises' sake only. And therefore says David, you have promised unto your servant, O Lord, that you will build a house for him, wherefore your servant has found in his heart to pray in your sight. Now even so, O Lord, you are God, and your words are true. You have spoken these things unto your servant. Begin therefore to do according to your promise. Multiply, O Lord, the household of your servant. Behold, David altogether depends upon God's promise. As also did Jacob, who after he had confessed himself unworthy of all the benefits received, yet dared to ask greater benefits in time to come, and that because God had promised. In the same manner, let us be encouraged to ask whatsoever the goodness of God has freely promised. What we should ask principally, we shall hereafter declare. End of The True Nature and Object of Prayer, Part 1. This audio was created with an artificial voice for the audiobook initiative on Sermon Audio. There may be mispronunciations or occasional repetitions. 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