XLVIII. Whatever we ought, or are even at liberty, to seek from God, is stated to us in this model and directory for prayer, given by that best of masters, Christ, whom the Father has set over us as our Teacher, and to whom alone he has enjoined us to listen.[435] For he was always his eternal wisdom, and being made man, was given to men as the Angel of great counsel.[436] And this prayer is so comprehensive and complete, that whatever addition is made of any thing extraneous or foreign, not capable of being referred to it, is impious and unworthy of the approbation of God. For in this summary he has prescribed what is worthy of him, what is acceptable to him, what is necessary for us, and, in a word, what he chooses to bestow. Wherefore those who presume to go beyond it, and to ask of God any thing else, in the first place, are determined to make some addition of their own to the wisdom of God, which cannot be done without folly and blasphemy; in the next place, despising the limits fixed by the will of God, they are led far astray by their own irregular desires; and in the last place, they will never obtain any thing, since they pray without faith. And there is no doubt that all prayers of this kind are made without faith, because they are not sanctioned by the word of God, the only basis on which faith can stand. But they who neglect the Master’s rule, and indulge their own desires, not only deviate from the word of God, but make all possible opposition against it. With equal beauty and truth, therefore, Tertullian has called this a _legitimate prayer_, tacitly implying, that all others are irregular and unlawful. XLIX. We would not here be understood, as if we were confined to this form of prayer, without the liberty of changing a word or syllable. For the Scriptures contain many prayers, expressed in words very different from this, yet written by the same Spirit, and very profitable for our use. Many, which have little verbal resemblance to it, are continually suggested to believers by the same Spirit. We only mean by these observations, that no one should even seek, expect, or ask for any thing that is not summarily comprehended in this prayer, though there may be a diversity of expression, without any variation of sense. As it is certain that all the prayers contained in the Scriptures, or proceeding from pious hearts, are referred to this, so it is impossible to find one any where which can surpass or even equal the perfection of this. Here is nothing omitted which ought to be recollected for the praises of God, nothing that should occur to the mind of man for his own advantage; and the whole is so complete, as justly to inspire universal despair of attempting any improvement. To conclude; let us remember, that this is the teaching of Divine wisdom, which taught what it willed, and willed what is needful.