God Loves… Himself

No man can truly say he doth love his brother until he hath trial of his own love; neither may believers say, without vain ostentation in saying so; but yet may they perceive that others do so, preferring others to themselves, and that of I Jn.3:14, {“we know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death,”} is to be understood of the mutual love that is in believers one towards another. And though some may say that they do love the brethren, yet like Joab take them by the beard with one hand, and ask how they do, and let out their bowels with the other; {II Sam.20:9,10;} just as he that slanders the Lord’s children doth; who pretends love to them, and yet exposes them to everlasting reproach by his devilish lies. And who can truly say that he so loves the brethren as he ought, and as Christ commands, not knowing whether he can lay down his life for them as Christ did. {Jn.15:12,13, Eph.5:1, I Jn.3:16} This was only urged to show the vanity of that common mark of faith taken from I Jn.3:14 – {“We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death;”} which neither can be an infallible mark, but as it can be directly proved to proceed from faith; and the Apostle contrasts the love of the brethren one to another, as a sign of their translation from death to life against the wonder at the hatred of the world, vs.13. {“Marvel not, my brethren, if the world hate you.”} And such is the nature of true faith, that it carries the creature so out of its own love, and all; as that it pitches it upon Christ’s only love; neither do true believers ever boast of their love, for faith excludes all such boasting. And yet they rejoice to see the love of others, and do prefer it to their own; they press so to perfection in love, that want of love, and the rest of those fruits, being their daily just complaint of themselves, though they question not the favor of God for that; nor are not infallibly assured by it at all; sometimes sensible they may assure their hearts so before God; but their infallible assurance is only by faith in Christ. {Heb.10:22, I Jn.3:14, 19} John Traske  (Taken from http://www.supralapsarian.com/)

The humblest and most simple expression of desire that comes welling up from a broken and contrite heart, is far better than the most eloquent flow of words that charm the carnal ears of men; for the sacrifice of a broken and contrite spirit God will not despise. — In our secret prayers, when alone in our closet, that is, when the world is shut out from our mind, and there is none but God can hear, and we feel that our devotion is a personal matter between the trembling suppliant and his God, we use the personal pronouns in their singular form; as, ‘my God,’ why hast thou forsaken me? God be merciful ‘to me;’ ‘hear me;’ ‘deliver me,’ &c. Whether upon our knees, prostrate on the ground, or upon our beds, or even when our hands are engaged in labor, by night or day, when our heart is drawn out to God in the secret aspirations of the heart, we pray with the spirit and the understanding, even when our lips are sealed in silence. We cannot suppress the secret desire inwrought by the Spirit, and involuntarily arising from the depth of our heart to God as the Giver of every good and perfect gift; and from a deep sense of our own vileness, every ejaculation is presented in the name of Jesus, with a full conviction that we can approach God in no other name. The apostle Peter reminds us that the end of all things is at hand, and admonishes us therefore to “be sober, and watch unto prayer.” {I Peter iv. 7} What Jesus our Lord has said unto one, he also says unto all his dear saints, “Watch.” “Watch and pray, lest ye enter into temptation.” In a careful, vigilant watching, we cannot fail to find abundant incentives to prayer; and if our watching does not have the effect to incline us to pray, it must be that we are in the sad condition of those saints of whom Peter speaks, {I Peter i. 9,} who having neglected the admonition given at that chapter, are blind, cannot see afar off, and have forgotten that they have been purged from their old sins. — In conclusion of this already lengthy article, we wish to say to those who have been exercised upon the subject and who have requested to write upon this important subject; you cannot be too poor, too needy, or too unworthy to call upon the name of the Lord. It is especially for those of just your description of character that God has provided the new and living way, which he has consecrated for all who, being humbled under his mighty hand, do feel their need of his mercy and grace. It is the poor that he filleth with good things, while the rich he sends empty away. — “Blest are the humble souls that see, Their emptiness and poverty; Treasures of grace to them are given, And crowns of joy laid up in heaven.” Gilbert Beebe, Signs of the Times, Editorial. {Volume 47, Middletown, NY, January 1, 1879.}   (Taken from http://www.supralapsarian.com/)

The subject of prayer opens before us so wide a field for meditation, that we cannot, we know not where to stop when dwelling on the subject. Our principal object in this article is to relieve, so far as we may be enabled, some trembling ones who, from a sense of unworthiness, and of inability to order their speech aright before the Lord, have been sorely tempted to doubt their right to pray, and fear that its sinful for them to attempt it; we have labored to show that such are the very ones that are the most welcome to approach the awful Majesty of God in prayer and supplication. They come not in their own name, but in the all-prevailing name of him who forever liveth to make intercession for them and in them. — Prayer, as a mere duty, is a very dull and unavailing employment, yet it is a duty devolving on all who feel their need of Divine favor, because Christ has enjoined it upon them; but when led by the Spirit to the throne of grace, it is a most delightful privilege. Poor, weak and worthless as we are in and of ourselves, yet, “Sprinkled with reconciling blood, they may approach the throne of God,” and not be consumed; because the name of Jesus Christ, their Advocate with the Father, is upon them, and has sealed them with the Holy Spirit of promise. {Eph. i. 13} In prayer we are permitted to hold communion with God, through our High Priest, from over the mercy-seat. The apostle speaks {Eph. vi. 18} of “praying always with all prayer and supplication in the Spirit,” &c; from which we infer that the apostolic practice of social as well as private prayer is to be perpetuated in the church of God until time shall be no more. — In social prayer, one is mouth for all who are present and qualified by the Spirit to unite in the devotion. If the saints who meet for prayer are, like the primitive saints, all of one heart and one mind, and all are led by the one spirit, there will be no discord, nor confusion, and the prayer expressed in words by him who is mouth for all will be equally the prayer of all. In social prayer we use the plural form of the personal pronouns, ‘our,’ ‘us,’ &c., as taught; {Matt. vi. 9-13;} this is proper, because it is the prayer of all who in their hearts can say, Amen. We have many instances recorded of the saints meeting for prayer, and the practice should be continued in the church of God. When Herod the king had killed James with a sword, and had imprisoned Peter also, intending also to deliver him unto death, many were gathered together praying; and their prayers were graciously heard and answered. {Acts xii. 1-19} We have many other accounts of the meeting of the primitive saints at places where prayer was wont to be made; and should not the saints of the present age walk in the footsteps of the early Christians? — But in social or public prayers, we should carefully avoid all ostentatious display, or effort to elicit the admiration and praise of men. Be not like those who pray to be heard and admired by men; nor should we use vain repetitions, for that is forbidden. Our words should be few; for God is high in the heavens, and we are on the earth. It is not becoming in ministers, while assaying to lead in public or social prayer, to presume to explain or expound anything to the Lord; for he needs no logic or explanation from us, and our prayers are to comprise supplication, intercession and thanksgiving, under a full conviction that the Lord knoweth all about us, that he searches the hearts and tries the reins of all, and with a solemn consciousness that all things are naked and open to his all-seeing eyes. In our public or social prayers, our wandering thoughts are prone to seek the applause of those who are present, and almost forget that we are professedly addressing the God whose dwelling is in the heavens, and from whose sight the inmost secrets of our heart cannot be concealed. The cruel tempter is ever ready to divert our mind from the awful solemnity of holding communion with the eternal God. How cold and dull and formal are our prayers when thus yielding to the carnal impulse of our fleshly nature and the temptation of the adversary; our pride and vain ambition are either inflated or mortified, as we have succeeded or failed to make a display. One would hardly believe Christians could be troubled in this way; but they are the only class that are really troubled on this account. Carnal professors and self-righteous Pharisees feel perfectly satisfied with their prayers if they can secure the applause of men; but those who are taught of God feel and lament the imperfection of their most solemn devotions, for they feel deeply their short-comings; and were it not for the blessed assurance that the Spirit helpeth their infirmities, supplying the ability which they lack, and making intercession for them according to the will of God, they would not dare to take the sacred name of God upon their lips in prayer or praise. —

The subject of prayer opens before us a boundless theme for serious reflection. The God to whom prayer is to be made is the “high and lofty One that inhabits eternity, and his name is Holy.” He is “of purer eyes than to behold evil, and cannot look on iniquity.” Yet in the amazing riches of his grace he has provided a way of access through Jesus Christ, the one and only Mediator between God and men, whereby his children may approach him, and come even unto his seat, and not be consumed. Most truly, Jesus Christ is the Way, and the Truth, and the Life, and no man can come unto the Father but by him. {John xiv. 6} Our prayers to be acceptable to God must be presented in his name, for there is no other name under heaven given among men whereby we must or can be saved; and he has instructed us to address all our prayers to the Father, in the name of Jesus Christ the Son, and as indited by the Holy Spirit. This rule should be strictly observed when we approach the throne of grace. It is true that these three are One, but officially to be regarded in our prayers, as Jesus has commanded us. By the Spirit we address the eternal God, as “our Father which is in heaven,” whose name is hallowed; and we find access to him through his Son, in whom dwells all the fulness of the Godhead bodily, whom the Father has given to be the Head over all to the church, which is his body, and the fullness of him that filleth all in all; and in whose sacred Sonship is treasured the sonship, heirship, wisdom, righteousness, sanctification and redemption, with every other spiritual blessing of all his members, and their eternal, vital union is securely treasured up in Him. Therefore when we pray we should ask our petitions of the Father in his name, as taught by his Holy Spirit. Thus the “Three that bear record in heaven, the Father, the Word, and the Holy Ghost,” are recognized in our spiritual devotion. While we call upon God, as our Father, this relationship is in and through Jesus Christ his Son, who by the gift of the Father is our Head, and officially our Mediator, in whom alone we stand accepted. The Holy Spirit which is given us, while one with the Father and the Son, is officially our Comforter, our Teacher, and the gracious, infallible Prompter of our prayers. Every prayer, therefore, to be acceptable to God, must be addressed to the Father, in the name of Jesus Christ our Mediator; for in no other name or way can we have access unto God. The new and living way unto the Father, which is consecrated for us, is through the vail; that is to say, through the flesh of him who was made flesh and dwelt among us; whose glory we beheld, the glory as of the only begotten of the Father, full of grace and truth. How frequently Jesus informed his disciples that after his resurrection and ascension to his Mediatorial throne, they should address all their prayers to the Father in his name, “and in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. Hitherto have ye asked nothing in my name; ask, and ye shall receive, that your joy may be full.” {John xvi. 23, 24} “And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask anything in my name, I will do it.” {John xiv. 12-14} The privilege of asking in his name belongs exclusively to those who are embraced in his name; as all the members of a man’s body are included in his name, and as a wife is in the name of her husband, and as children are legally included in the name of their paternal parents, so the church of God, as the Lamb’s wife, and all her members, are members of his body, and covered by his name; and as his seed, or children, his name is their inheritance, and their approach unto God in his name implies a vital relationship to him; and his name is to them a strong tower, and perfect indemnity for all they need for time or for eternity. And the Holy Comforter shall lead them into all truth; for he shall take of the things of Jesus and show them unto them. This Spirit shall make intercession for them and in them, according to the will of God. Hence the gracious assurance is given, that whatsoever they are moved by the Holy Spirit to ask in the name of Christ shall be given them; for the Spirit will not lead them to ask for anything contrary to the mind and will of God. And as none can call Jesus Lord but by the Holy Ghost, so none can pray in his name but by the same Spirit. An inspired apostle has assured us that all our necessities are known and amply provided for by our heavenly Father. “But my God shall supply all your need according to his riches in glory by Christ Jesus.” {Phil. iv. 19} But as we have not wisdom to discriminate between our need and what our carnal mind may crave, the blessed Spirit maketh intercession for us, withholding only what would be hurtful to us, and incompatible with the righteous will of God; for he will withhold no good thing from them who walk uprightly. —

“For we know not how to pray as we ought,” nor can we learn from all the prayer books ever published, or by any lessons taught by good or bad men. It is only the Spirit that can search or know what is the mind of God, or make intercession for the saints according to the will of God. The spirit of our flesh would ask that God would yield to our carnal desires; but the Spirit of God teaches us to say, “not our will, but thy will be done in earth, as it is in heaven,” and to ask for grace to reconcile us in all things to God. — The Spirit of our God will never lead to pray for or desire that God should grant us anything more or less than what he has in store for us; and when we pray for the gratification of our carnal desires, we surely pray amiss, and it will neither be for our good or his glory, and therefore he graciously denies our requests. The saints are instructed to pray without ceasing, and in all things to give thanks. We do not understand this injunction to mean that all our time is to be devoted exclusively to a form of prayer, for vain repetitions in prayer are forbidden; but at all times in our heart to breathe forth our desire to God to preserve us from evil, and lead us by his counsel and wisdom in all things. There is no place or period of our pilgrimage when we can say our prayers are ended, or that we can cease to call upon the name of the Lord. And in all things, whether agreeable or painful to us, we are to give thanks to God. — The peculiar trials which are experienced by God’s praying children, when their prayers seem to be unheard, and they feel as though they were sinking in deep waters of sore affliction, should not lead them to conclude that God’s ear has become heavy that he cannot or will not hear them; for he often withholds the answer to our prayers for the trial of our faith and patience, and that we may the better understand and more fully appreciate the blessings when received. Our blessed Lord spake a parable of the unjust judge and importuning widow, “to this end, that men ought always to pray, and not to faint.” {Luke xviii. 1-5} A sense of our abject poverty and utter unworthiness should not cause us to faint, or despair of the mercy of the Lord, for it is the poor, humble, contrite, laboring, heavy laden child that God has made welcome to come boldly to his throne of grace in their Redeemer’s Name; and the promise is that they shall obtain mercy, and find grace to help in every time of need; but the rich, self-righteous, he sends empty away. The poor publican, bowed down under a sense of unworthiness to even raise his eyes to heaven, in deep contrition smites upon his breast, and the hidden anguish of his heart in trembling accents cries, “God, be merciful to me;” and to this last petition he signs his name and character, “a sinner.” He does not claim to be a saint, nor indulge a thought that his sad prayer is meritorious. If God shuts out his prayer, and spurns him from his presence, he feels in his heart that God is just. But with fear and trembling he feels that this is his last, his only hope; for if God withholds from him his mercy, he sinks in hopeless despair. But O, what wondrous grace! His prayer is heard, and he is justified rather than the boasting Pharisee. — There are times with some who have hoped in the Lord, when they have had so deep a sense of the infinite majesty and holiness of God, and so deep a sense of their own pollution, as, like the publican, to stand afar off, and because they dare not to lift up their eyes to heaven, or take the sacred name of God upon their lips, have concluded that they have not, cannot pray; when perhaps in no part of their experience have they in reality and truth prayed more, or with greater acceptance. Their prayers have not been formed into words, nor articulated with their voice, but from the deepest recesses of their aching heart the pent up ejaculation has in unutterable groanings, in heaving sighs and flowing tears, expressed the desire and confession, “God, be merciful to me, a sinner.” —

Few subjects, perhaps, have occasioned greater concern in the minds of the children of God than that of prayer; and it is indeed, when rightly understood, a comforting thought that the living children of God are more seriously tried upon this subject than any other people. Indeed, we do not know that any other people have any trouble at all in regard to prayer. The Pharisee who stood and prayed with himself, and paraded before the Lord what he evidently regarded as his own good works and self-esteem, had not a single petition to ask of God, and being full of self-righteousness, betrayed no doubt or fear that his prayer was meritorious in the sight of God. The parable of the Pharisee and Publican was spoken by our Lord unto certain which trusted in themselves that they were righteous, and despised others, {Luke xviii. 9-14,} and it is applicable to all self-righteous Pharisees, whether of ancient or modern times.

The ease and fluency in which all self-righteous persons can read or recite what they call their prayers, is very observable. They profess to regard it as a duty to do a certain amount of praying; and when they have read or repeated their task, they can say, with the strange woman described in Proverbs vii. 14, “I have peace offerings with me; this day have I paid my vows.” Of this class of will-worshipers, not a few are like their ancient brethren, fond of being heard in their devotions; they choose the corners of streets, or market places, or places where they may be heard of men, that all may see how devout and righteous they are. They think, as we are told, that they shall be heard for their much speaking, and therefore make long prayers, and use vain repetitious; but our Lord has said of them, “this people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me; but in vain they do worship me, teaching for doctrines the commandments of men.” {Matt. xv. 8,9} — It is not then the fluency of speech, the eloquence of language, nor readiness to engage in public or in private prayer, that God will accept as worship. Nor is it a periodical appropriation of times in which to go through the form of prayer, for the spirit of grace and supplication are not at our command. In his sermon on the mount, our Savior forbid his disciples praying as the hypocrites do, or using vain repetitions, as the heathen do. “Be not ye therefore like unto them; for your Father knoweth what things ye have need of, before ye ask him.”

Even the repetition of the form of prayer which Jesus taught his disciples, {Matt. vi. 9-13,} becomes with us vain and forbidden repetition when we are not led by the Spirit to pray with the spirit and with the understanding. How many of us have been taught from our infancy to commit to memory what is called the Lord’s prayer, and to repeat it, as though by so doing we could secure the mercy and protection of the Lord. It is used as a kind of charm, to keep evil from us when we lie down to sleep, and we have felt as though we have secured the favor of the Lord; when not a word has been felt in or uttered from our heart. Even the saints of God, including the apostles of the Lamb, have asked in prayer of God and received not, because they have asked amiss. We may rest assured that we have asked amiss, if God withholds from us that which we ask for; and this is a great mercy to us, that he does withhold those things which his Spirit has not made intercession for. “Likewise the Spirit also helpeth our infirmities; for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us with groanings which cannot be uttered; and he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.” {Rom. viii. 26,27} Our Savior said to the woman of Samaria, “God is a Spirit; and they that worship him must worship in spirit and in truth.” {John iv. 24}.

The experience of the saints is in harmony with the last two references, especially when they feel their heart drawn out in prayer to God. When they remember that God is a Spirit, infinite and eternal, the inquiry from their heart arises, “wherewith shall I come before the LORD, and bow myself before the High God?” {Micah vi. 6} They know they cannot approach him with a price in their hand, or with any offerings they can bring. How often in their heart, the unuttered and unutterable desire is hidden, “O that I knew where I might find him!” They may bend their knees to the ground, but their lips are sealed; they perhaps cannot utter a word, a syllable, and they sometimes even fear that they have offended God by their very attempt to pray. How sensibly do they now feel their weakness, and in deep humility they groan in spirit, in inexpressible breathings of desire. This is prayer, and this prayer enters the ears of the God of Sabaoth. And this prayer God has promised to hear, for he has said, “when the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the LORD will hear them, I the God of Israel will not forsake them.” {Isa. xli. 17} This is truly helping their infirmity. Their tongue has failed; it can utter no sound, it cannot express the deeply hidden groaning for the water of life which is felt within. No created ear can hear the silent emotions that rend their broken hearts; the deep contrition that overwhelms them in unspeakable anguish can be heard only by their gracious prayer hearing God. “I the Lord will hear them.” What heavenly consolation is found in these gracious words. The heavens had seemed to them like brass, and the earth as dust, and their prayers had seemed utterly unavailing, and shut out from the ear of Sovereign Mercy. A consciousness not only of infirmity, but also a sense of guilt and unworthiness had paralyzed their tongue; but their inability to articulate with their tongue cannot prevent him, who searches the hearts and trieth the reins of the children of men, from hearing the prayer which his own Spirit has indited in the heart, and no other prayer than that which his Spirit indites will be accepted, though uttered in thunder-tones.