Ioannis Calvini Institutio Christianae religionis

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Chiarch might no sint into contempti God ancienti distinguis e them by splendid tities, speciali whoni called the templo a molis os prayer. V b Fo by this expression hetaught both that the clut o prayer is a principat par of his

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ostentation and a destre os human applauSe, an accompani est with a sincor an rea assectioni ellin in the Secret recesses of tho hoart. Is this e the legitimate se of temples, as it cortaint is, there is nee Os great caution test e ei ther On- Side them a the proper habitations of tho Oity, here hu

gros ideas os religion to the JeWS O paganS. There IS, indoed ancienti a temple dedicated by Divine command tolli oblationis prayers and sacrifices : at that time the truth was figurativel concente unde Such hadoWS; ut O , having been pluini disco vered O us, it no longe permit an Xelii sive attachment to any matoria temple Nor, indeed, a thetemple recommende to the Jews that the might oraclos the Divine proselice Within iis alis, ut that tho might e m-ployed in contemplatin a representation of the true tena pie. Thorosor Isaiah an Stephen have harpi reprehende those Who suppos that Godrameli in any respect in temples made

XXXI. Helico it is moreo ver olearly evident, that ei ther Volceior singing, is VSed in prayer has an validity, O produces the leas bonosit illi God uni scit procoed rom the iam si destre os the hoart. ut the rather provolae his rati, againstus, is tho be ni omitted froin the lip and throni; sinco thati an rebus of his sacre namo, and a deri Sion os his majesty as e conchide romotae Nord of Isaiah, hicli, though thoir

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the accompany the assection os the heart. For tho exercisuth min in Divino moditation, and i the attention of thohuarto hiel, b iis lubricit an versatilit is ea sit relaxedani distracted to a Vari et os objecis, utiles ita Supporte by Various hel ps. HeSides, a the glor os o ought in Somo respectrio e manis Ste in very par of ur odius to this sorvico, both in Singin and in Speaking, it eoome us Speciali to addici and devote u longues, hicli ere creato forthe Xpre S purpose of declarin and celebrat in tho Divino pratSes. everthelos the principalisse of tho longia is in the public prayers hieli re made in the congregations os belle ver the de sigri os hic licis that illi ne common Volce, and ascit ere illi the Same mouili, e ma ali at nee proclaim the lor os God, homoe orshil iri ne spirit undivitii tho sani fuit and this is publici dono that ali inter-changeably, ach ne of his rother, a receive the ConseS-sion os salth, and bo invito 1 and stimulatsed by his example. XXXII. NON, the custon os singin in chiarches sto Spealios it by the way no oni appear to e very ancient, ut thati Was even uSed by the apostles may be concluded rom these

rocommend spiritua songs, hichisa conduce to the mutualedificatio of thu ainis. Et that it a not universat is prove by Augustino, ho relato that in the timo os Ambroso,th chureli a Milan firs adopto the practice os Singing, hen, during the persecution os the orthodox aith by Iustina, homother os Valentinian the eopte ore unia Suali asSiduous in thei vigil and that the ther esterii chiarches sol lowed. Forte had jus bosor montioned that his custom ad eunde rivo froni tho hiarches of tho East. e signifies also in the secon book of his Retractations that in his timo it Wasreceived in Africa. Ono Hilary, says e, Who held hutribunitia ossice, took very opportunit os loadin With a liciolas censures the custom hich a theri introduco a Carthage, that hymns rom tho Book of Salms hould bo sun atthe altar, ei ther es ore the oblation, or hile that hicli ad bden offoro Was distributo to the oople. In obedione totho command of my bre thren, I ansmere hi m. An certaini is singinibu attempore to that gravit Whicli ecomesthe presene os God an os angeis it add a dignit an gracu

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os the notus, than the in to the spiritual impor of the ord s. With hichiunge Augustino consesses himself to have been So assected a Sometimo to have ishod o the observanc of the custom institute by Athanasius, ho directed that thoreade Should found tho ord With such a genti inflection os Volce, a Would e more early al edo reliearsing than to Singing. ut hen o recollecto the reat bene sit hic himself had recoluod rom singing, se incline to the therside With the observance, heros oro, of this limitation, it is Without doubi an institution os ruat solemnity and HSesul neSS.

the Separaten it frona understanding. Thus it must u sussyadmittod that both in public and in private prayer the Ongue, Unaecompanted by the heari, cannot ut be hi glai displeasingi God and likewis that the minxought to e incited in the

k 1 Cor. xiv. 16, 17. 0 1 Cor. xiv. 15.

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illat, didio susicienti perceive hoWarent a ou PO Verty, What it a right to implore, or hat ould e sui table to urcondition, he has provide a remed even or his ou ignorance, and abundanti Supplied the deficiencie ostii capacity. Foris has rescribe foris a forna, in hichine gives a statomon os ali that it clarus ut o destre os him, nil that is condu- cive o ou benesit, and nil that it is necessar to ask. Fromthis kindues of his, Wo derive great consolation in the persuasionthat e pra sor noth in abSurd, nothing injuriou O UnSensonablo in amord, nothingi ut, at is agreenble olim Since urpetition are almos in his oWn Ords Plato, Observing tho ignorance of men in presentin thei supplication to God, hieli is granted were frequently very detrimental to them, prono unce Sthis to e tho est method os praying borro Ned rom an n-ciunt poet I in Iupiter give iis hos things hicli arabest, hether e pra sor them Or noto ut command vilthings o re main a a distance rom us, even though, imploreth0m. V An indoed the wisdom oscilla heathen is conspicuous in his instanee, Sine he consideriit a very ungerou to supplicate the Loryto gratis ut the dictate os ur appetites an at tho fame time dis over ou infelici ty, Who annot, Withou danger, vel open ur mouilis in the presene os God,

les Wo e instructo by the Spirit in tho right ut os prayer. oy and this privilego deservus to e the more hight y

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tation.

XXXV. This orni or ut os prayer, hicheVer appellationbualven to it is composed os Si potitions. For my reason orno agreein With those ho divido it into even paris is that the Evangelis appoars by the insertionis the adversutive conjunetion to connec togethor these Wo clauses a though he had alii, Suffer iis noto bo oppressed illi temptation, ut

this lone e ought to attend in them, Without an considerationis ur Wn interest. The roma ining three concern Our-

os ur fixod attontion nor is it lamsul sor iis to b diu rently assecte in the thur potitions os this class. And this indoed

An ovon f, wor de privod os alliope os private benesit, et this hallo ving und tho thor hings hicli pertain to the gloryo God, ought stili to e the objects of ur destres und of Our

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neVero present a prayer o God ut in tho nam os Christ, Sine no the nam cui recommen it totis regard. o bycati in God ii Father, e certaini plea the nam os Christ. For With What considunco could an ono cal God his athor Who could proceed to Such a degre os temerity, a to arrogate

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Such supplications, What ili ho do, hocis alio athor os mercies, and the God os ali conis oro V m Wil homo hos rthe ries and roans os his hildron hon tho deprecatu his diSplensure so thomsolves, speciali sincerit is to this that hu

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ourior has stablisliud in his kingdom and in his family. XXXIX. Ut his is no objection to the lawsulnes of par

a public spirit, ut in particula ternis, the recommen to God

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cannot contain' him se Andine nys himself, by the prophet, The heaven is in throno, and the arthris mydo Oistool. V f)By hichin clearly signi sies that he is no limite to any particular region, ut diffuse throughout ali space. ut ecauseth duines of ur mirid could not thorruis conceive os his ineffabio glory, it is designated oras by the heaven than hichwe an belloid nothin more augustis more majestie. Since, then, herevertur enses apprehen an thing there thenare

io us that God who has appeare to us in his oWn image that