The Institution of Christian Religion

Finally the beginning & also the preparing of praying rightly, is craving of pardon, with an humble & plain confession of fault. For neither is it to be hoped, that even the holiest man may obtain any thing of God, until he be freely reconciled to him: neither is it possible that God may be favourable to any but them whom he pardoneth. Wherefore it is no marvel if the faithful do with this key open to themselves the door to pray. Which we learn out of many places of the Psalms. For David when he asketh an other thing,¹ saith: Remember not the sins of my youth, remember me according to thy mercy for thy goodnesses sake O lord. Again, Look upon my affliction, & my labour, & forgive all my sins. Where we also see that it is not enough, if we every several day do call our selves account for our new sins, if we do not also remember those sins which might seem to have been long ago forgotten.² For, the same Prophet in an other place, having confessed one heinous offence by this occasion returneth even to his mothers womb wherein he had gathered the infection: not to make the fault seem less by the corruption of nature, but the heaping together the sins of his whole life, how much more rigorous he is in condemning himself, so much more easy he may find God to entreat. But although the holy ones do not alway in express words ask forgiveness of sins, yet if we diligently weigh their prayers which the Scripture rehearseth, we shall easily find that which I say, that they gathered a mind to pray of the only mercy of God, & so alway toke their beginning at appeasing him: because if every man examine his own conscience, so far is he from being bold to open his cares familiarly with God, y• he trembleth at every coming toward him, except that he standeth upon trust of mercy & pardon. There is also an other special confession, where they ask release of pains, that they also pray to have their sins forgiven: because it were an absurdity to will that the effect to be taken away while the cause abideth. For we must beware that God be favourable unto us, before that he testify his favour with outward signs: because both he himself will keep this order, and it should little profit us to have him beneficial, unless our conscience feeling him appeased should thoroughly make him lovely unto us.