the geneva catechism 4 (continued)
257. To make it easier to understand, tell me how many sentences it contains. Six, of which the first three concern the glory of God alone, without any reference to ourselves; the other three are for us, and concern our blessing and profit.
258. Are we then to ask God for anything from which no benefit redounds to us? It is true that God, by His infinite goodness, so arranges and orders things, that nothing tends to the glory of His Name without being also salutary to us. Therefore, when His name is sanctified, He turns it to our sanctification; when His Kingdom comes, we are, in a way, sharers in it. But in desiring and asking all these things, we ought to have regard only for His glory, without thinking of ourselves, or seeking our own profit.
259. According to what you say, the first three of these requests are expedient for us, and yet they ought not to be made with any other intention that of desiring that God may be glorified. It is so. And similarly, although the last three requests are appointed as prayers for what is expedient to us, yet even in them we ought to seek the glory of God, so that it may be the end of all our desires.
260. Let us come to the exposition. And before we go any further, why is God called our Father, rather than by some other name? Since it is essential that our consciences have a steadfast assurance, when we pray, our God gives Himself a name. which suggests only gentleness and kindness, in order to take away from us all doubt and anxiety, and to give us boldness in coming to Him personally.
261. Shall we then dare to go to God familiarly, as a child to his father? Yes, in fact with greater assurance of obtaining what we ask. For if we, being evil, cannot refuse our children bread and meat, when they ask, how much less will our heavenly Father, who is not only good, but sovereign goodness itself (Matt. 7:11).
262. Can we not prove from this very Name, what has been said, viz. that prayer should be grounded on the intercession of Jesus Christ?