John Knox: A Theologian of Prayer

I fear the prayer of John Knox more than the combined armies of Europe. —MARY, QUEEN OF SCOTS

John Knox, born about 1514 in or near Haddington, Scotland, is pictured in various ways. W. Stanford Reid portrays him as the "trumpeter of God," an epithet that Knox used to depict himself. David D. Murison calls him "the writer" or "the pamphleteer. Lemuel B. Bissell refers to him as "the father of Presbyterianism in Scotland." However, the designation "theologian of prayer" can also be rightfully conferred on him. This chapter considers a variety of aspects of Knox's theology of prayer and will conclude with a cursory look at his life of prayer.

Knox's Theology of Prayer

Knox's theology of prayer can best be seen in A Treatise on Prayer, or A Confession, and Declaration of Prayers, also called A Declaration of The True Nature of Prayer (hereafter Treatise on Prayer), which he usually used in his sermons in the congregations where he preached. He wrote this treatise in 1553 before he left England for Dieppe and after King Edward VI died. But it was not published until July 1554, a year after Mary Tudor became queen of England.

The Treatise on Prayer, as its subtitle shows, purposely addresses three basic questions about prayer: (1) what true prayer is, (2) how we should pray, and (3) for what we should pray. In its entirety, however, this treatise may be divided into five major segments that can be difficult to detect because the treatise's structure is not always obvious. The first division requires that prayer be made with utmost reverence because of the character of God. The second section, on the same basis, stresses the need of repentance in prayer. The third rebukes hypocrisy in prayer, while the fourth castigates unbelief. The fifth emphasizes that godly prayer presupposes "the perfect [complete] knowledge of the Advocate, Intercessor, and Mediator." This is then followed by practical considerations and applications.

Since it is in the Treatise on Prayer that Knox reveals his doctrinal position on prayer, it will be the focus of this study of Knox's theology of prayer, but I will interact with his other writings as well. I will look at the following: description of prayer; encouragement to pray; place, time, object, and method of prayer, the Spiri's work and Christ's role in prayer; and the issue of delay and denial in prayer.

Description of Prayer

1. Prayer as an indication of true faith.

Knox opens his treatise by emphasizing the necessity of "the right invocation of God's name, otherwise called perfect prayer." By "perfect prayer," Knox does not mean perfect in an absolute sense, but rather "perfect" in the sense that it is right. If a man is not acquainted with this perfect or right prayer, his being a Christian is in question since prayer "is the very branch which springs forth of true faith." Prayer is an inherent fruit of saving faith; if a man does not continually pray, he may not have been born again. As Knox argues, if he does not pray, even if he is "endued with whatsoever other virtues, yet, in the presence of God, is he reputed for no Christian at all." "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."

Knox saw a close connection between true faith and perfect prayer. Perfect prayer emanates from true faith, and true faith produces perfect prayer. In this way, prayer becomes an indication of true faith.

2. Prayer as "an earnest and familiar talking with God."

Knox defines prayer as "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." As such, prayer "contains the exposition of our dolours [sorrows], the desire of Gods defense, and the praising of his magnificent name."

Since prayer is conversing with God, we must realize who God is and that this God we are speaking to is 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." This realization, according to Knox, should provoke us to pray "most reverently," to flee assiduously from things that "offend his godly presence," and to ask for things "which may be pleasant and acceptable in God's presence," and "which may be most to his glory, and to the comfort of our conscience." Other-wise, states Knox, "all our prayers are in vain." God does not hear sinners — those who "do glory and continue in iniquity. So that of necessity, true repentance must needs be had, and go before perfect, or sincere invocation of God's name."

Encouragement to Pray

People sometimes do not want to pray to God or are ashamed to do so because they have feelings of unworthiness arising from what they have done against Him in the past. Knox advises such persons that they should rather flee to God with "a sorrowful and a 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?" Moreover, Knox reminds them of a twofold encouragement they have in God to pray: "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."

1. The precept of God.

"The precept or commandment to pray," writes Knox, "is universal, frequently inculcated and repeated in God's scriptures." He quotes several verses to support this: Psalm 50:15; Matthew 7:7 and 26:41; 1 Thessalonians 5:17; and 1 Timothy 2:1-2, 8. For Knox, therefore, the mandate to pray is not only an encouragement but also a reason for us to pray. We ought to pray because God commands us to do so, even if we feel unworthy of being heard. After all, no one is worthy to come to God, but since He commands us to pray, we should pray regardless of circumstances. Knox cites the eighth commandment, "Thou shalt not steal," as an example to elucidate this point. He says, "For in this commandment, 'Thou shalt not steal,' is a precept negative; so, 'Thou shalt pray,' is a commandment affirmative. And God requires equal obedience of all and to all his commandments." The sin of prayerlessness is not less sinful than the sin of theft. They incur the same guilt, for they both violate God's sacred law.

This indicates Knox's high regard for prayer. Indeed, he affirms, "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." Here Knox's point is that if we need to pray and we do not pray, we actually inflame God's holy fury, just as when we break His first two commandments. It is not, therefore, surprising when Knox declares, "Not to pray is 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. 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."

2. The promise of God.

People who have a strong sense of unworthiness to come to God should be encouraged to pray not only because of God's precept but also because of His promise. Despite our grievous sins against God, we may still hope that He will hear us if we come to Him with a repentant spirit. Knox explains: "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. And also 'if at even come 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 sorely oppressed, abiding God's deliverance." Knox further insists that "the hope to obtain our petitions should depend upon the promises of God," and not on ourselves:

Oh, hard are the hearts whom so manifold, most sweet, and sure promises do not mollify [make soft or tender]; 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 prayer, neither grants the petition for any dignity of the person that prays, but for his promise sake only.

Knox shows that David, for this reason, relied on God's promise when he said, "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."

God does not accept our petitions on the ground of our good works. Knox warns his readers, "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. To bolster his point, Knox provides examples of prayers from David, Jeremiah, Isaiah, and Daniel (Psalm 79:8-9; Isaiah 64:5-6, 8-9; Jeremiah 14:7; Daniel 9:5, 18-19) He concludes,

Behold, that in these prayers is no mention of 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).... 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.

The merciful God hears our prayers in response to His faithful promise to us in His Word, never in response to our good deeds toward Him. Noteworthy here is the way Knox intertwines the appeals to God's mercy and His promise. To depend on God's promise is but to depend on His mercy. However, if God does not regard our righteous works, why did David pray this way: "Preserve my soul; for I am holy: O thou my God, save thy servant that trusteth in thee" (Ps. 86:2)? Hezekiah prayed similarly: "I beseech thee, O LORD, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight (2 Kings 20:3). At first glance, David and Hezekiah seem to be asking God to listen to them on the basis of their holy and righteous doings, as if God is obliged to hear them. Knox anticipated this kind of question from his readers, so he immediately addresses it: "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 merci-ful, and at all times to hear their prayers."

In short, when David and Hezekiah brought up their good works to God, they were expressing their confidence that He would hear them because they were His children. It was their expression of faith in God that their prayers would be answered in accord with His promise. Knox puts it this way:

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.

Here again we see Knox's twofold encouragement to pray:

God's precept and promise. However, Knox seems to add one more encouragement, namely, God's blessing. According to Knox, there are some who say that we do not have to pray since God already knows what we need and that we do not have to understand what we pray because, after all, God understands the secrets of our hearts. But for Knox, "such men verily declare themselves never to have understood what perfect prayer meant, nor to what end Jesus Christ commanded us to pray." Then Knox gives two reasons the Lord has commanded us to pray:

First, that our hearts may be inflamed with continual fear, hon-our, 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.

Knox shows here that even if God already knows our necessities, we must still pray, not only because it is a command but also because there is a blessing that follows. Prayer inflames our hearts "with continual fear, honour, and love of God." It thus draws us closer to God and keeps our eyes focused on Him. In short, it strengthens our souls. God instructs us to pray not only for His own pleasure but for our profit as well. Prayer is an instrument through which God showers His blessings upon us. When we ask why we should pray if God already perceives our needs, Knox answers that we should do so for the good of our souls.

Place, Time, and Object of Prayer

1. Place of prayer.

For Knox, the issues of place, time, and object of prayer are of great significance and are "not to be passed over with silence." With regard to the place of private prayer; there is no required or specific place, "although Jesus Christ commands us to enter into our cham-ber, and to close the door, and so to pray unto our Father secretly." This does not mean that we should pray only behind a closed door when we seek personal communion with God. Knox understands the words of Jesus figuratively — "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," Knox reasons, "Jesus Christ himself does observe no special place of prayer; for we find him sometimes praying in Mount Olivet, sometimes in the desert, sometimes in the temple, and in the garden." As far as private prayer is concerned, we can pray anywhere, but we should strive to find a place where we can solemnly commune with God. How-ever, whenever danger or necessity requires us to pray, we should pray wherever we are: "Paul prayed in prison, and was heard by God. 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."

Knox, on the other hand, believes that insofar as public or common prayer is concerned, there is an appointed place to be kept:

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," 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.

Two things can be noted here. First, in public prayer, it is not the place that matters the most but the promise that Jesus will be present with those who assemble together in His name. The main issue is neglecting this promise. Thus, it is still God's promise that should motivate us to pray corporately. This again demonstrates that God's promise is crucial to Knox's theology of prayer. Second, also obvious is Knox's criticism of the Roman Catholic Church's practice of prayer. When Knox composed his Treatise on Prayer, Queen Mary, a staunch supporter of Roman Catholicism, was already trying to resurrect Catholicism in England. Knox was aware of this, so he emphatically reminded his readers that they were to gather in order to pray, and not to pipe, sing, play, or "patter upon beads, or books," such as the Breviary.

2. Time and object of prayer.

Beyond affirming that we should pray "for all men, and at all times," Knox advises that we should pray for "the household of faith as suffer persecution, and for commonwealths tyrannically oppressed...that God, of his mercy and power, will withstand the violence of such tyrants." Obviously, as Knox was writing his treatise, he was anticipating possible persecution from the hand of the newly proclaimed Queen Mary. Indeed, by 1554, a few months after the composition of this treatise, all Protestants were accused of heresy. It is with this circumstance in mind that Knox exhorts his readers to seriously pray for the protection of the persecuted as well as for the conversion of the persecutors. Knox himself, at the end of his discourse, prayed for this:

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 as 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 [gospel], 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... 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.

This prayer reveals something about Knox's political character. As a nineteenth-century editor of Knox's publications wrote, "He was the friend of peace and order, instead of tumult and revolution; and whatever might be his own personal sentiments, he was ready to submit to every constitutional authority, even though it might be impersonated in a 'female regime.’”

Knox's views regarding the time and object of prayer may also be found in The Form of Prayers and Ministration of the Sacraments, etc., used in the English Congregation at Geneva (1556), which Knox himself, along with four other ministers, prepared. The Form, though not written solely by Knox, is essential to understanding his theology of prayer since he employed it in his own congregation at Geneva. Later in 1564, the Church of Scotland approved and received this same Form with slight alterations and additions; henceforth, it became known as the Book of Common Order (1565) The Book is also a good source for examining Knox's theology of prayer. Although it was not written entirely by him, it, as David Laing observes, "was sanctioned, if not partially prepared by" him.

Some of the titles of the prayers in the Book of Common Order reflect Knox's sentiment toward the time and object of prayer:

1. "A Prayer for the Whole State of Christ's Church"

2. "Another Manner of Prayer After the Sermon"

3. "Prayers Used in the Churches of Scotland, in the Time of Their Persecution by the Frenchmen: but Principally When the Lordes Table Was to Be Ministered"

4. "A Thanksgiving unto God After Our Deliverance from the Tyranny of the Frenchmen; with Prayers Made for the Continuance of the Peace Betwixt the Realmes of England and Scotland"

5. "A Prayer to Be Said in Visiting of the Sicke"

6. "A Forme of Prayers to Be Used in Private House Everie Morning and Evening"

7. "A Prayer to Be Said of the Childe, Before He Studie His Lesson"

8. "A Prayer to Be Said Before a Man Begin His Worke"

9. "A Prayer in Tyme of Affliction"

10. "A Prayer for the King"

The Method of Prayer

Are the prayers in the Book of Common Order intended to be read in worship? Did Knox favor the use of forms of prayer? Before we can answer these questions, we need to explore the views of some historians who have considered Knox an Anglican. Historians such as C. L. Warr and Gordon Donaldson advocate this view. This would suggest that Knox was a supporter of the Book of Common Prayer, which contains prayers designed to be read in worship, and also that Knox practiced set forms of prayer. The Book of Common Prayer, first published in 1549, underwent three revisions: in 1552, 1559, and 1662. However, the idea that Knox was an Anglican has been convincingly disproved in W. Stanford Reid's article, "Knox's Attitude to the English Reformation." Reid argues on the basis of common sense that if "Knox had really favoured acceptance of the Anglican orders, confession and liturgy, one wonders why the Scots bothered preparing their own [i.e., The Form of Prayers and Ministration of the Sacraments] — but they did." However, Reid admits that "undoubtedly some individuals [i.e., followers of Knox] employed the second Book of Common Prayer in their services.., but this did not mean that they felt that they should employ the prayer book in the same manner as did the English church. Whether they used it was a matter of freedom." Reid further admits that at one point even Knox "advised his Berwick congregation to use the second Prayer Book [albeit on certain conditions] for the sake of peace, but at the same time under protest."

James Stalker shares Reid's view: "There is some evidence that the English Book of Common Order, issued in the reign of Edward VI, was occasionally employed in the earliest stages of the Reformation in Scotland; and there is nothing surprising in this taking place at a time when Knox himself was officiating as a minister of the Church of England." As Reid explains, "Since the magistrates were truly Christians and the times were difficult and dangerous they [i.e., Knox and his supporters] should submit for the sake of peace. Thus, Reid comes to the conclusion that "despite his dislike of the Book of Common Prayer, Knox would have conformed if he were living in England." But as David Laing observes concerning the occasional use of the Book of Common Prayer as the Reformation dawned in Scotland: "Such arrangements, however, were merely prospective, to suit the exigencies of the times; and if we admit that the English Liturgy was actually adopted, it could have only been to a partial extent, and of no long continuance."

There are significant differences between the intended use and content of the Scottish Book of Common Order and the English Book of Common Prayer. Laing writes,

In reference to the Book of Common Order, it may be remarked that there was this marked difference in its use when compared to the Book of Common Prayer, that while the latter was in England prescribed as a ritual which admitted of no change, the other in Scotland was enjoined to be used chiefly as a guide or directory. Thus, in some of the rubrics, it is distinctly stated that "the minister was not expected to repeat these things, but he had the option, after closing his sermon, either to use these prayers, or to pray in the Spirit if God shall move his heart, framing the same according to the time and matter which he hath intreated of?"

Laing also notes, "In no instance do we find Knox himself using set forms of prayer. Furthermore, the Scottish liturgy, in an attempt to avoid ceremonies not prescribed in Scripture, did not call for kneeling during prayer or for those taking the Lord's Supper, avoided frequent repetitions of the Lord's Prayer, and replaced English chanting, instrumental music, and choral anthems with congregational singing of metrical Psalms.

The contrast between adhering to a prescribed form of prayer versus praying in the Holy Spirit leads us to another emphasis in Knox's theology of prayer, one he shared with later Puritan writers.

The Holy Spirit in Prayer

In his Treatise on Prayer, Knox briefly discusses the Spirit's role in prayer. He insists that without the Spirit of God, "there is no hope that we can desire anything according to God's will," because it is the Spirit who makes "intercession for us with unceasing groans (Rom. 8:26), which cannot be expressed with tongue." However, Knox explains that this does not mean "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." In other words, for Knox, the Spirit's role is not really to pray for us but to assist us in prayer. This implies that if we are able to pray, it is because of the help of the Spirit who dwells in us. Thus, for those who do not possess the Spirit, true prayer is impossible. This goes back to Knox's assertion that true prayer is an indication of true faith and regeneration. Since the unregenerate do not have the Spirit they cannot pray, for it is the Spirit who aids us in our prayers. Yes, the unregenerate may be able to pray, but not to please God, who calls for right and true prayer, which is only possible through the work of the Spirit.

The Mediation of Christ in Prayer

Knox also highlights the work of Christ in prayer. If the Spirit is our helper, Christ is our mediator. Knox presses upon his readers the necessity that we must have a mediator. First, we are not in ourselves "worthy to compear or appear in God's presence, by reason" of our sin that so offends our God. Thus God has given us His beloved Son to be a mediator between us and Him, in whom if "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."

Second, "without our Mediator..., we enter not into prayer; for the incalling of such as pray without Jesus Christ is not only in vain, but also they are odious and abominable before God." Knox remarks that just like in the Old Testament, when only the high priest could enter into the most Holy Place, "and as all sacrifices offered by any other than by priests only, provoked the wrath of God upon the sacrifice maker, 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." On this basis, Knox affirms that while Turks and Jews pray fervently to God, "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."

Third, the precept of God makes it indispensable that we have Jesus alone as our mediator. Knox says, "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." Here, Knox repeats his precept-promise concept, showing how important it is in his theology of prayer. We must have Jesus as our only mediator because it is God's precept or command and because there is a promise attached to it that God will hear us. Notice here Knox's application of the Reformation solus Christus principle to prayer — that without Christ no one can come to God. Knox further explains, "It is plain, that such as have called, or call presently upon God, by any other name than by Jesus Christ alone, do nothing regarding 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 one cometh to the Father, says Jesus Christ, 'but by me. He is the right way; whoso declines from him errs, and goes wrong."

Delay and Denial in Prayer

Why is it that sometimes even if we pray aright, with the Spirit's help and through Christ, the answer seems to be delayed or denied?

1. Delay in prayer.

Why does God delay in answering our prayer? Knox gives two rea-sons: First, "for the exercise and trial of our faith, and not that he sleeps or is absent from us at any time." In this sense, delay becomes a means through which we can exercise greater faith toward God. The longer our prayer is delayed, the more we will have an opportunity to exercise our faith. Also, delay is one means by which God tests the sincerity and eagerness of our faith when we pray to Him. Delay should not stop us from praying but should stir us up more to continue praying: "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 either time, neither manner of deliverance; as it is written, '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."

Second, delay can make us more glad and appreciative when God answers our prayer. God sometimes delays "that with more gladness we might receive that which, with long expectation, we have abidden [been praying for]; that thereby we, assured of his eternal providence..., doubt not but that his merciful hand shall relieve us in most urgent necessity and extreme tribulation." Knox cited Hannah, Sarah, and Elizabeth, who, "after great ignominy of their barrenness and sterility, receive fruit of their bosoms with joy."

2. Denial in prayer.

Not only does God delay in answering our prayer but sometimes He even denies it. Why? According to Knox, one reason is our own hypocrisy — that is, "when men do ask of God things whereof they have no need." Knox was convinced that such prayer offends God:

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": 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..., 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.

Another reason that Knox gives for God's denying our prayer is unbelief: "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." Thus there must be "a sure hope to obtain what we ask.” Jesus Himself, Knox notes, "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."

But this does not mean that "any man in extremity of trouble can be without a present dolour [sorrow], and without a greater fear of trouble to follow." Nevertheless, even our troubles can become the spurs to stir us to pray. Knox beautifully writes, "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."

Moreover, with regard to troubles, Knox bluntly asserts that "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." Troubles, then, should not become an excuse for not praying but rather an encouragement to pray.

After all, even if the Lord is pleased to deny our prayer, He still has commanded us to pray. We should obey that command no matter what happens or what the Lord does in response to our praying. David, "desiring [or praying] to be restored to his kingdom, 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.'" For Knox, then, what matters the most is our obedience to God, which is expressed when we pray to Him. This again shows how God's precept and His promise are central to Knox's theology of prayer. Indeed, his concept of prayer is anchored in these two elements.

Knox's Piety and Practice of Prayer

Knox was not only a theologian of prayer but a practitioner as well. He put doctrine into application. He acted on what he believed. Thus, as previously mentioned, his own Treatise on Prayer includes prayer at the end, which is characteristic of his piety - that, contrary to what other people think, he was a lover of peace. He desired tranquility and not anarchy. He prayed for the queen as well as for her kingdom. He prayed for her salvation, not for her destruction: "Illuminate the heart of our sovereign lady Queen Mary [i.e., Mary Stuart, Queen of Scots] with pregnant gifts of thy Holy Ghost; and inflame the hearts of her council with thy truth and love. Repress thou the pride of those that would rebel [against her kingdom]."

Knox later became hostile to the queen, refusing to pray for her. However, he did this to show that even in his prayer he could not tolerate the queen's wickedness. In 1571, Knox was accused "of sedition, of railing against the Queen, etc.— from his pulpit in St. Giles's." Knox "admitted that he had boldly called wickedness by its own terms, as he called a spade a spade. As for not praying for the Queen, he answered, I am not bound to pray in this place, for sovereign to me she is not; and I let them understand that I am not a man of law that has my tongue to sell for silver or favour of the world." On one occasion Knox prayed, "Give me Scotland or I die; and the queen said: 'I fear the prayer of John Knox more than the combined armies [of Europe]." Bissell comments on this prayer: "Such prayer goeth not out but from faith and such faith cometh not but by prayer."

As a pastor, Knox prayed for his congregation, and as a father, for his family. He was truly a man of "perfect prayer," which he also called "godly prayer." As prayer is an indication of true faith, so it is a sign of true godliness. For Knox, a truly pious person is one who prays aright. He further maintains that "godly prayer requires the perfect [complete] knowledge of" Christ." Pious prayer is rooted in right Christology.

Indeed, piety and prayer are inseparable in Knox's mind. This truth is also evident in the Book of Common Order, which is comprised of two prayers titled "A Godlie Prayer to Be Said at All Times" and "A Godlie Prayer," showing that people behind this Book are very much concerned with piety in prayer. In fact, one purpose for the composition of the prayers in The Form of Prayers and Ministration of the Sacraments is to promote piety among the people, to "use prayers and other orders...to the increase of Godes glorye, and edification of his holye people."

Knox remained prayerful even unto death. John Howie wrote that while Knox was in his dying hours, "he was much engaged in meditation and prayer," often saying,

Come, Lord Jesus. Sweet Jesus into Thy hand I commend my spirit. Be merciful, Lord, to Thy Church, which Thou hast redeemed. Give peace to this afflicted commonwealth. Raise up faithful pastors who will take charge of Thy Church. Grant us, Lord, the perfect hatred of sin, both by evidences of Thy wrath and mercy.

"Grant us, Lord, the perfect hatred of sin"— a prayer truly characteristic of John Knox. After he died on November 24, 1572, one of his contemporaries, Thomas Smeaton, said of him, "I know not if ever God placed a more godly and great spirit in a body so little and frail."

Brian G. Najapfour, “John Knox: A Theologian of Prayer” in Taking Hold of God: Reformed and Puritan Perspectives on Prayer (Reformation Heritage Books, 2011). Used by permission.