E. The Holy Spirit in Prayer
In his Treatise on Prayer, Knox briefly talks about 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.”[1] 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.”[2] In other words, for Knox, the Spirit’s role is not really to pray for us, but to assist us to pray. 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, prayer is impossible. Again this goes back to Knox’s assertion that perfect prayer is an indication of true faith, or in this context, 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 the right or perfect prayer which is only possible through the work of the Spirit.
F. Christ in Prayer
Knox highlights the work of Christ in prayer. If the Spirit is our helper, Christ is our mediator. Knox presses that it is of necessity that we must have a mediator. First, because we are not in ourselves “worthy to compeer or appear in God’s presence, by reason” of our sin that so offends our God.[3] Thus God has given us his beloved Son to be a mediator between us and God, in whom if “we faithfully believe, we are so clad that we may with boldness compeer 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.”[4]
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.”[5] Knox remarks that just as in the Old Testament, where 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.”[6] On this basis, Knox affirms that Turks and Jews, while they 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.”[7]
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.”[8] Here Knox’s precept-promise concept in prayer is observed again, showing how important it is in his theology of prayer. We must have Jesus as our only mediator because it is God’s command, and that by doing so there is a promise attached to it that God will hear us. Noticeable also here is Knox’s application of the Reformation solus Christus principle to prayer—that without Christ no one can come to God. As 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.[9]
