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
Extracted from: Selected Writings of John Knox: Public Epistles, Treatises, and Expositions to the Year 1559
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 Immediately after this, he appears to have withdrawn from London and retired to the north of England, being justly apprehensive of the measures which might be pursued by the new government.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 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 (
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.
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,
WHY WE SHOULD PRAY, AND ALSO UNDERSTAND WHAT WE DO PRAY.
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" (
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 (
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" (
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.
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:
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.
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" (
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" (
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 (
To his commandment, he adds his most undoubted promise in many
places: "Ask and ye shall receive; seek and ye shall find" (
[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" (
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" (
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 (
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 (
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 (
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 (
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" (
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.
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" (
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
(
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 [
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.
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.
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" (
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.
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 (
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" (
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 (
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" (
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:
John Knox
Hasten, Lord, and tarry not.
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.
Copyright © 1995 by Kevin Reed
Presbyterian Heritage Publications
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This edition has been edited to reflect contemporary spelling, punctuation, and grammar. Bracketed words are supplied where needed to complete the sense of a sentence. Bracketed words in italics are inserted following some antiquated terms or phrases as a convenience to the modern reader. Therefore, the words in brackets are not a part of the original text.
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