“Of Prayer” by John Calvin

50. But although it has been said above, (sec. 7, 27, &c.,) that we ought always to raise our minds upwards towards God, and pray without ceasing,yet such is our weakness, which requires to be supported, such our torpor, which requires tobe stimulated, that it is requisite for us to appoint special hours for this exercise, hours which are not to pass away without prayer, and during which the whole affections of our minds are to be completely occupied; namely, when we rise in the morning, before we commence our daily work, when we sit down to food, when by the blessing of God we have taken it, and when we retire to rest. This, however, must not be a superstitious observance of hours, by which, as it were, performing a task to God, we think we are discharged as to other hours; it should rather be considered as a discipline by which our weakness is exercised, and ever and anon stimulated. In particular, it must be our anxious care, whenever we are ourselves pressed, or see others pressed by any strait, instantly to have recourse to him not only with quickened pace, but with quickened minds; and again, we must not in any prosperity of ourselves or others omit to testify our recognition of his hand by praise and thanksgiving. Lastly, we must in all our prayers carefully avoid wishing to confine God to certain circumstances, or prescribe to him the time, place, or mode of action. In like manner, we are taught by this prayer not to fix any law or impose any condition upon him, but leave it entirely to him to adopt whatever course of procedure seems to him best, in respect of method, time, and place. For before we offer up any petition for ourselves, we ask that his will may be done, and by so doing place our will in subordination to his, just as if we had laid a curb upon it, that, instead of presuming to give law to God, it may regard him as the ruler and disposer of all its wishes.

51. If, with minds thus framed to obedience, we allow ourselves to be governed by the laws of Divine Providence, we shall easily learn to persevere in prayer, and suspending our own desires wait patiently for the Lord, certain, however little the appearance of it may be, that he is always present with us, and will in his own time show how very far he was from turning a deaf ear to prayers, though to the eyes of men they may seem to be disregarded. This will be a very present consolation, if at any time God does not grant an immediate answer to our prayers, preventing us from fainting or giving way to despondency, as those are wont to do who, in invoking God, are so borne away by their own fervour,that unless he yield on their first importunity and give present help, they immediately imagine that he is angry and offended with them and abandoning all hope of success cease from prayer. On the contrary, deferring our hope with well tempered equanimity, let us insist with that perseverance which is so strongly recommended to us in Scripture. We may often see in The Psalms how David and other believers, after they are almost weary of praying, and seem to have been beating the air by addressing a God who would not hear, yet cease not to pray because due authority is not given to the word of God, unless the faith placed in it is superior to all events. Again, let us not tempt God, and by wearying him with our importunity provoke his anger against us. Many have a practice of formally bargaining with God on certain conditions, and, as if he were the servant of their lust, binding him to certain stipulations; with which if he do not immediately comply, they are indignant and fretful, murmur, complain, and make a noise. Thus offended, he often in his anger grants to such persons what in mercy he kindly denies to others. Of this we have a proof in the children of Israel, for whom it had been better not to have been heard by the Lord, than to swallow his indignation with their flesh, (Num. xi. 18, 33.)

52. But if our sense is not able till after long expectation to perceive what the result of prayer is, or experience any benefit from it, still our faith will assure us of that which cannot be perceived by sense, viz., that we have obtained what was fit for us, the Lord having so often and so surely engaged to take an interest in all our troubles from the moment they have been deposited in his bosom. In this way we shall possess abundance in poverty, and comfort in affliction. For 
though all things fail, God will never abandon us, and he cannot frustrate the expectation and patience of his people. He alone will suffice for all, since in himself he comprehends all good, and will at last reveal it to us on the day of judgment, when his kingdom shall be plainly manifested. We may add, that although God complies with our request, he does not always give an answer in the very terms of our prayers but while apparently holding us in suspense, yet in an unknown  way, shows that our prayers have not been in vain. This is the meaning of the words of John, “If we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him,” (1 John v. 15.) It might seem that there is here a great superfluity of words, but the declaration is most useful, namely, that God, even when he does not comply with our requests, yet listens and is favourable to our prayers, so that our hope founded on his word is never disappointed. But believers have always need of being supported by this patience, as they could not stand long if they did not lean upon it. For the trials by which the Lord proves and exercises us are severe, nay, he often drives us to extremes, and when driven allows us long to stick fast in the mire before he gives us any taste of his sweetness. As Hannah says, “The Lord killeth, and maketh alive; he bringeth down to the grave, and bringeth up,” (1 Sam. ii. 6.) What could they here do but become dispirited and rush on despair, were they not, when afflicted, desolate, and half dead, 
comforted with the thought that they are regarded by God, and that there will be an end to their present evils. But however secure their hopes may stand, they in the meantime cease not to pray, since prayer unaccompanied by perseverance leads to no result.

Taken from “INSTITUTES OF THE CHRISTIAN RELIGION”, Translated by Henry Beveridge, 1845

BOOK III, CHAPTER XX – OF PRAYER–A PERPETUAL EXERCISE OF FAITH. 
THE DAILY BENEFITS DERIVED FROM IT.