Part 2
Praying to God through Christ
2dly, It is to direct our prayers to God through Jesus Christ, Heb_7:25, "Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them," and in chapter 13:15, "Therefore by Him let us continually offer the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name."
Praying Christ's name is depending wholly on Christ's merit and intercession for access, acceptance, and a gracious return:
1. Depending on Christ for access to God, Eph_3:12, "In whom we have boldness and access with confidence through faith in Him." There is no access to God but through him, Joh_14:6 "No one comes to the Father except through Me." They that attempt otherwise to come to God, will get the door thrown in their face. But we must take hold of the Mediator, and come in at his side, who is the Secretary of heaven.
2. Depending on him for acceptance of our prayers, Eph_1:6 "He has made us accepted in the Beloved." Our Lord Christ is the only altar that can sanctify our gift. If one lay the stress of the acceptance of his prayers on his attitude, feelings, tenderness, and so on, the prayer will not be accepted. A crucified Christ only can bear the weight of the acceptance of either our persons or performances.
3. Depending on him for a gracious answer, 1Jn_5:14, "Now this is the confidence that we have in Him, that if we ask anything according to His will, He hears us." No prayers are heard and answered but for the Mediator's sake; and whatever petitions agreeable to God's will are put up to God, in this dependence, are heard.
Why Must We Pray in the Name of Christ?
The reason of this may be taken up in these two things
1. There is no access for a sinful creature to God without a Mediator, Isa_59:2, "But your iniquities have separated you from your God; And your sins have hidden His face from you, So that He will not hear." Joh_14:6 "I am the way, the truth, and the life. No one comes
to the Father except through Me." Sin has set us at a distance from God, and has bolted the door of our access to him, that it is beyond our power, or that of any creature, to open it for us. His justice rejects the criminal, his holiness the unclean creature, unless there be an acceptable person to go between him and us. Our God is a consuming fire: and so there is no immediate access for a sinner to him.
2. And there is none appointed nor fit for that work but Christ, 1Ti_2:5. It is he alone who is our great High Priest. None but he has satisfied justice for our sins. And as he is the only Mediator of redemption, so he is the only Mediator of intercession, 1Jn_2:1 "If anyone sins, we have an Advocate with the Father, Jesus Christ the righteous." The sweet savour of his merit alone is capable to procure acceptance to our prayers, in themselves unworthy, Rev_8:3,Rev_8:4.
By What Means Believers pray in a
Manner Acceptable to God
It is by the help of the Holy Spirit that we are able to pray, Gal 4:6, "And because you are sons, God has sent forth the Spirit of His Son into your hearts, crying out, "Abba, Father!" Rom 8:26, "Likewise the Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered."
There Are Two Sorts of Prayers.
Firstly, A prayer wrought out by virtue of a gift of knowledge and utterance. This is bestowed on many reprobates, and that gift may be useful to others, and to the church. But as it is merely of that sort, it is not accepted, nor does Christ put it in before the Father for acceptance.
For, secondly, There is a prayer wrought in men by virtue of the Holy Spirit, Zech. 12:10, "And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication," and that is the only acceptable prayer to God. James 5:16, "Confess your trespasses to one another, and pray for one another, that you may be healed. The effective, fervent prayer of a righteous man avails much." The word "effective" is from the Greek word "inwrought." Right praying is praying in the Spirit. It is a gale blowing from heaven, the breathing of the Spirit in the saints, that carries them out in the prayer, and which comes the length of the throne.
Spirit Helps Us to Pray Two Ways
1. As a teaching and instructing Spirit, furnishing proper matter of prayer, causing us to know what we pray for, Rom. 8:26, enlightening the mind in the knowledge of our needs, and those of others. The Spirit brings into our remembrance these things, suggesting them to us according to the word, together with the promises of God, on which prayer is grounded, John 14:26,"But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you." Hence it is that the saints are sometimes carried out in prayer for things which they had no view of before, and carried by some things they had.
2. As a quickening, exciting Spirit, Rom. 8:26.; the Spirit qualifying the soul with praying graces and affections, working in the praying
person sense of needs, faith, fervency, humility, etc. Psa 10:17, "Lord, You have heard the desire of the humble; You will prepare their heart; You will cause Your ear to hear,"
The man may go to his knees in a very unprepared attitude for prayer, yet the Spirit blows, he is helped. It is for this reason the Spirit is said to make intercession for us, namely, in so far as he teaches and quickens, puts us in a praying frame of mind, and draws out our petitions, as it were, which the Mediator presents.
Special Giftedness in Prayer?
This praying with the help of the Spirit is particular to the saints, Jam. 5:16.; yet they do not have that help at all times, nor always in the same measure; for sometimes the Spirit, being provoked, departs, and they are left in a withered condition. So there is great need to look for a breathing, and pant for it, when we are to go to duty: for if there be not a gale, we will tug at the oars but heartlessly.
Let no man think that a readiness and flowing of expression in prayer, is always the effect of the Spirit's assistance. For that may be the product of a gift, and of the common operations of the Spirit, removing the impediment of the exercise of it. And it is evident one may be scarce of words, and have groans instead of them, while the Spirit helps him to pray, Rom. 8:26. Neither is every flood of emotions in prayer, the effect of the Spirit of prayer. There are of those which puff up a man, but make him never a whit more holy, tender in his walk, etc. But the influences of the Spirit never miss to be humbling but sanctifying. Hence, says David, "But who am I, and who are my people, That we should be able to offer so willingly as this? For all things come from You, and of Your own we have given You," 1 Chr 29:14; and, says the apostle, "We have no confidence in the flesh," Phil. 3:3.
What Classes of Men we are to Pray For
1. Not for the dead. David ceased praying for his child when once dead, 2 Sam. 12:21–23. It is vain and useless; for as the tree falls, it must lie. We have neither precept nor promise about it; and it was raised upon the false opinion of purgatory. But the dead are in an unalterable state, Heb. 9:27. 'It is appointed unto men once to die, but after this the judgment.'
2. Nor for those who are known to have sinned the sin against the Holy Ghost, 1 John 5:16 for God has declared that sin to be unpardonable. This is very rare, and therefore one would beware of rashness in this matter.
Secondly, Positively.
1. In general, we are to pray for all sorts of men living, 'for kings, and all that are in authority,' 1 Tim. 2:1, 2 for Christians, Jews, Mahometans, Pagans, noble and ignoble, &c. They are capable of God's grace and favour, and we are to desire it for them. But we are not to pray for every particular person whatsoever, 1 John 5:16. 'There is a sin unto death; I do not say he shall pray for it.' So that it is an unwarrantable petition, that God would have mercy on, and save all mankind, for the contrary of that is revealed. Yea, we should pray for all sorts of men who shall live hereafter, as our Lord did, John 17:20. 'Neither pray I for these alone, but for them also which shall believe on me through their word.' But,
2. In particular, we are to pray, not only for ourselves, as Jacob did for deliverance from the hand of his brother Esau, Gen. 32:11 but for,
(1.) The whole church of Christ upon earth. Hence says the text, Praying always with all prayer,—and supplication for all saints. To no party must we confine the communion of prayers, to whom God has not confined his grace. All the members of the mystical body must share particularly in our prayers, because they are the members of Christ, whatever difference be betwixt us and them in lesser things. The sympathy betwixt the members of the same body of our Lord requires this. And it is a sad sign not to be so affected, Amos 6:6. 'They are not grieved for the affliction of Joseph.'
(2.) Magistrates: 'Kings, and all that are in authority,' 1 Tim. 2:2. It was about 300 years after Christ ere the magistrates were Christians, nevertheless the apostle bids pray for them; because the quiet and peace of the commonwealth and kingdom depends much on their management; and infidelity, or indifference in religion, does not make void the magistrate's just and legal authority, nor free the people from their due obedience to him. Their hearts are in the Lord's hand, Prov. 21:1. Their influence is great, so is their work, and so are their temptations; and if they be evil men, there is the more need to be earnest with God on their behalf. Let us bless God that we have a Protestant King on the throne, remembering how seasonably the Lord sent him, and how much depends on his safety, and the safety of his royal family.
(3.) Ministers, Col. 4:3. Psal. 132:9. There is a near relation betwixt the people of God and their ministers. They have a weighty work in their hands, which, if it misgive, will not only be their own loss, but the people's. People may have a minister so straitened, as to do them no good, Col. 4:3. Though he be not so, yet he may be useless to
them: therefore says the apostle, 1 Thess. 5:25. 'Brethren, pray for us.' I leave it with that, Rom. 15:30. 'Now I beseech you, brethren for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me.'
(4.) Our Christian acquaintance, Jam. 5:16. 'Pray one for another.' Communion of prayers is a special benefit of Christian friendship and acquaintance. And it is no small mercy and encouragement to have interest in their prayers, who have interest at the throne of grace.
(5.) The place and congregation we live in, and are members of. The captives at Babylon were to pray for the place they lived in, Jer. 29:7 how much more should we pray for a Christian congregation whereof we are members? The better it be with them, it will be the better with you; so contrariwise.
(6.) Our families and relations. The nearer any stand related to us, we have the more need to be concerned for them at the throne of grace. We find Job sacrificing for his family, Job 1:5 a master praying for his servant, 2 Kings 6:17 and a servant for his master, Gen. 29:12.
(7.) Lastly, We must pray for our enemies, Matth. 5:44. This is hardest to bring men to. But we have the express command of Christ for it, and his example, Luke 23:34 followed by the martyr Stephen, Acts 7:60. Nay, forgiving them is necessary to our forgiveness: 'Forgive us our debts, as we forgive our debtors.' There may be much selfishness in praying for those that love us; but that kindly concern for our enemies makes us liker God, Matth. 5:45.
For What, and how we are to Pray
We are to pray for things agreeable to God's revealed will, and for such things only, 1 John 5:14. 'And this is the confidence that we have in him, that if we seek any thing according to his will, he heareth us.' We may not present unto God unlawful desires, nor petitions in favour of our lust, Jam. 4:3. These must needs be an abomination, and a daring affront to a holy God. And indeed wicked things are so much the more wicked, as they are brought into our addresses to a holy God.
The matter of our prayers must be regulated by the word of God, wherein he has shewn what is pleasing to him, and what is not so. The signification of God's will and good pleasure as to the good to be bestowed on men, and our prayers, are to be of equal extent. Wherefore, let us see that whatever we pray for be within the compass of the command or the promise.
Such are all things tending to the glory of God, Matth. 6:9 or to the welfare of the church, Psal. 122:6; to our own good, temporal, spiritual, or eternal, Matth. 7:11; or that of others, Psal. 125:4.
SEVENTHLY, How are we to pray, if we would pray rightly and acceptably?
1. Understandingly, understanding what we say, 1 Cor. 14:15. Therefore they must be in a known tongue. And to repeat words before God, while we know not what they mean, can never be prayer indeed.
2. Reverently, Eccl. 5:1. We must maintain an outward reverence in expression, voice, and gesture; since in prayer we are before the great
God: an inward reverence especially, having an awful apprehension of the majesty of God before whom we appear, Psal. 89:7. Heb. 12:28. Fear and trembling becomes a creature, much more a guilty creature, before a holy God. And fearless presumptuous addresses to God are the produce of a hard heart.
3. Humbly, Psal. 10:17 with a deep sense of our own unworthiness and sinfulness on our spirits. In prayer we come to beg, not to buy or demand our right, and therefore should be sensible of unworthiness, Gen. 32:10; and the more grace, the more unworthy will we be in our own eyes, Gen. 18:27. And going to God, we must turn our eyes inward, with the Publican (Luke 18:14), on our own evils of heart and life.
4. Feelingly, being deeply affected with a sense of our needs, like the prodigal, Luke 15:17, 18, 19. Alas! what does it avail to go to God with an insensible heart; to sit down at his table without spiritual hunger; to come to his door rich and increased with goods, in our own conceit! Such are sent empty away. Therefore it is a piece of very necessary preparation for prayer, to look over our wants, ere we go to prayer.
5. Believingly, Matth. 21:22. 'All things whatsoever ye shall ask in prayer, believing, ye shall receive.' He who prays acceptably must be endued with saving faith, Heb. 11:6. An unbeliever cannot pray acceptably, Rom. 10:14. Hence the prayers of the unrenewed man are all lost in respect of gracious acceptance. Moreover, the believer must be in the exercise of faith in prayer, which must be mixed with faith.
One must have a faith of particular confidence in prayer, as to the things prayed for, Mark 11:24. 'What things soever ye desire when ye pray, believe that ye receive them, and ye shall receive them.' For
where that is altogether wanting, the prayer can never be accepted, Jam. 1:6. 'Let him ask in faith, nothing wavering.' Since it must needs be highly dishonouring to God, to come to him to ask, without any expectation from, or trust in him, as to what is asked.
Quest. How may one have that faith? Ans. By applying the promises, and believing them. If the things be absolutely necessary, the promise makes these very things sure to them who come to God through Christ for them, as peace, pardon, &c. If they be not, then the promise secures God's doing the best, that either he will give the very thing desired, or what is as good. And we are to believe accordingly.
6. Sincerely, Psal. 145:18. Hypocrisy and dissimulation in prayer, when the heart goes not along with the lips, mars the acceptance of prayers. There are feigned lips, Psal. 17:1 when the affections do not keep pace with the words in prayer: when sin is confessed, but the heart not humbled under it; petitions are put up, but no serious desire of the things asked. See Jer. 29:13.
7. Fervently, Jam. 5:16. Cold, lifeless, and formal prayers, are not of the right stamp. We should, as in a most weighty matter, be boiling hot, Rom. 12:11. Importunity in prayer is most pleasing to God. It consists not in a multitude of words, Matth. 6:7; but in a holy earnestness of heart to be heard, Psal. 143:7; and pleading with the Lord, by allowable arguments, as one who is in deep earnest, Job 23:4. A heart warmed by a live-coal from God's altar will produce this.
8. Watchfully, watching unto prayer, as in the text; taking heed to our spirits, that they do not wander. Wandering thoughts in prayer mar many prayers. They come on like the fowls on the carcase, and will devour it, if not driven away. A carnal frame of heart is the
mother of them, and rash indeliberate approaches to God help them forward.
In that case one should be like the builders of the wall, having the trowel in the one hand, and the sword in the other, resolutely to resist vain thoughts, and refuse to harbour them. Nay, turn the cannon on the enemy, consider them as affording new matter of humiliation, and a clamant occasion of plying the throne of grace more closely. If they be striven against, they will not mar your acceptance; but if not they will.
9. Perseveringly; watching thereunto with all perseverance, as in the text. When we have tabled our suit before the throne, we must not let it fall, but insist upon it, Luke 18:1. Hold on, with one petition, one prayer, on the back of another, till it be granted, Isa. 62:1. 'In due time ye shall reap, if ye faint not.'
Lastly, Dependingly, waiting upon the Lord with humble submission to his holy will, and looking for an answer, Micah 7:7. We must come away in a waiting depending frame. No wonder those prayers be not regarded, which we never look after, and are not concerned for the answer of.
EIGHTHLY, Are all such prayers accepted, heard, and answered?
1. An unrenewed man cannot thus pray, neither are such a one's prayers at any time accepted, Prov. 15:8. 'The sacrifice of the wicked is an abomination to the Lord,' John 9:31. 'God heareth not sinners.'
2. God's own people do not always thus pray, neither are all their prayers accepted. For, says the Psalmist, Psal. 66:18. 'If I regard iniquity in my heart, the Lord will not hear me.'
3. But all such prayers, being the produce of God's Spirit in the saints, are presented by the Mediator; and are accepted, heard, and answered by the Father, though not presently answered, Psal. 22:2 yet they shall be answered in due time, either by granting the very thing desired, 1 John 5:15 or something as good, Gen. 17:18, 19. 2 Cor. 12:8, 9. (see Genesis 17:18-19, 2 Corinthians 12:8-9)
The Necessity of Secret Prayer
It is not necessary in regard of merit, as if we could procure heaven by it. The only ground of eternal life in the mansions of bliss is the righteousness of a crucified Redeemer. Beggars pay no debts, but confess insufficiency, saying with the prophet, Dan. 9:5. 'We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts, and from thy judgments.' But it is necessary,
1. In regard of the command of God. He by a plain and express command requires it; and that command binds it as a necessary duty upon us. To neglect it, therefore, is a direct violation of the command of the great God and Lawgiver; and to make conscience of it is a necessary and proper act of obedience to the divine will.
2. To give God the glory of his omniscience and omnipresence. When we pray to our Father which is in secret, we plainly declare, that we believe he knows and sees all things, that the darkness and the light are alike unto him; and that he is the witness and inspector of all our
actions, and will call us to an account for all our thoughts, words, and actions, which are well known to him.
3. To evidence our sincerity, that it is not to be seen of men that we pray; that we are not actuated from motives of ostentation and vainglory, but from regard to the divine command, and a sincere desire to serve God; though indeed it will not hold that all such as pray in secret are sincere; for, alas! men may be very assiduous in this duty, and yet be far from being sincere Christians, or accepted of God therein.
4. In regard that none know our case so well as ourselves: and therefore, though the master of the family pray in the family, yet we ought to pray by ourselves, in order to make known our particular case and wants unto God, which none other can know, and to ask such blessings and mercies of him as we stand in need of, and are suitable to our circumstances.
5. In regard that, if we know our own hearts, we cannot but have somewhat to say unto the Lord, that we cannot, nor would it be at all proper to say before others, respecting both confession of sins and supplication for mercies. Hence the spouse says, Cant. 7:11, 12. 'Come, my Beloved, let us go forth unto the field: let us lodge in the villages. Let us get up early to the vineyards, let us see if the vine flourish, whether the tender grape appear, and the pomegranates bud forth: there will I give thee my loves.'
6. In regard of our wants continually recurring on our hands, and daily and hourly temptations, that may call for this exercise, when family-prayer cannot be had. What man is so well supplied, both as to temporal and spiritual blessings, as to have no occasion for asking supplies from above? Man is a needy and indigent creature in all respects; as a creature he lives on the bounties of providence, and as
a Christian on the grace which is in Christ Jesus; and therefore he must daily apply to the throne of grace for necessary supplies in both. And as we are daily surrounded with temptations, and have no strength to resist or repel them, we must fetch in strength from God in Christ by prayer, lest we fall and be overcome by the temptations in our way.
Thus it appears from these considerations, that prayer is a necessary duty incumbent on all. And surely all who have tasted that the Lord is gracious will make conscience of this important and useful exercise.
Important Questions Concerning Secret
Prayer Stated and Answered
Quest. 1. What is the proper season of this duty of secret prayer? or when are we called to this exercise?
Ans. 1. We are doubtless to be very frequent in this duty. Thus we are called to 'pray always,' Eph. 6:18 and 'without ceasing,' 1 Thess. 5:17 that is, at all proper times, and to be continually in a praying frame, or to pray inwardly, though we utter not a word with our lips.
2. Whenever God calls us to it, putting an opportunity in our hands, and moving and inciting us to it, then we are to go about it. Thus, when the Lord Jesus says, 'Seek ye my face;' our hearts should say unto him, 'Thy face, Lord, will we seek,' Psal. 27:8. And thus we have daily calls and invitations to this duty, which we should carefully
regard, and conscientiously embrace, lest we quench the Spirit, and provoke the Lord to harden our hearts from his fear.
3. The saints in scripture have sometimes been more, sometimes less frequent in this exercise. Thus David was sometimes employed thrice, sometimes seven times a-day in prayer, Psal. 55:17, and 119:164 and Daniel three times, even at a very perilous juncture, Dan. 6:10. From whose practice the frequency of performing this duty evidently appears.
4. Morning and evening at least we should pray, and not neglect this duty. This appears from our Lord's practice, Mark 1:35. Matth. 14:23 both cited above; from the practice of the saints in scripture, Psal. 55:2 and 5:2 formerly quoted; and from the morning and evening sacrifice under the legal dispensation, which were daily offered, and should excite us to offer up unto God daily the morning and evening sacrifice of prayer and praise. And the very light of nature teaches us so much; that when we are preserved through the silent watches of the dark night, and from the perils we may be exposed unto in that gloomy season, we should acknowledge the goodness and kindness of God therein; and that when we are preserved through the day, from the many snares and temptations we are liable to amidst the cares and distractions of our business, we should bless God for his preserving and protecting mercy, and commit ourselves, and all our concerns, into the hand of God, when we are going to take necessary rest, that we may fall asleep under a sense of his love, and may rise again to resume the business of our callings with his blessing and favour.
Quest. 2. What is the proper place for secret prayer?
Ans. A secret place is the most proper for this exercise; and though every body has not a closet, or retired apartment, into which he may
go and shut the door, yet any place where he may be retired from the view and observation of others, answers the purpose; though in other respects it be a public place, yet if it be dark, and the voice kept low, it is justly a secret place. And to a place of that sort did our Lord retire for secret prayer, Matth. 14:23 perhaps not having proper conveniency in the place where he lodged all night. And indeed there is not a person but may meet with such a secret place every day, if he have a disposition for this exercise.
Quest. 3. What gesture are we to use in secret prayer?
Ans. 1. Holy scripture does not bind us to any gesture particularly: but we find these four gestures of the body in prayer spoken of there, viz. standing, Mark 11:25; lying along on the face, Matth. 26:39: kneeling, Dan. 6:10. Eph. 3:14: and sitting, 2 Sam. 7:18.
2. Whatever the gesture be, let it be a reverent one, that may express a humble and reverent frame of spirit. Hence we are commanded to 'glorify God in our bodies.' 1 Cor. 6:20.
3. I shall say these two things for the further determination of this question. (1.) Let it be such a gesture as is conformable unto, or flows natively from, the present disposition of the heart. Thus in extraordinary case we find the saints were wont to fall on their faces, 2 Sam. 12:16. And so likewise did the Lord Jesus in the garden, on the eve of his sufferings, Matth. 26:39. (2.) Yet let it be always to edification; and let that gesture be chosen which is most conducive to devotion, and occasions least distraction in the duty: as if kneeling be dangerous for the body, and so may tend to disturb the mind, let another gesture be chosen that is not attended with these inconveniences: though kneeling is certainly the most eligible gesture, and expressive of that humility which must ever accompany this exercise. And the same thing we may say of closing the eyes, or
keeping them open; though praying with the eyes shut is certainly to be preferred.
Quest. 4. What are we to say of the voice in secret prayer?
Ans. 1. The duty may be performed without using the voice, as was done by Moses in the strait the children of Israel were reduced to, after their escape from Egypt, when high and inaccessible mountains were on each side of them, the Red Sea before them, and the Egyptian host at their heels ready to cut them off. In this dilemma we find that great man crying to the Lord, though not with an audible voice, Exod. 14:15. Thus the voice is not to be used when people cannot do so without being heard, or when through weakness of body, or disquiet of mind, they are unfit for speaking with the tongue.
2. Yet where the voice may be used, and that with convenience and propriety, it should be made use of; and that, (1.) Because we are to glorify God with our bodies; and particularly our tongue is given to be an instrument of glorifying God; 'Awake, my glory,'says David, Psal. 57:8. (2.) Because the voice is of good use in secret prayer, to stir up the affections, and to stay the mind from wandering. Yet an affected loudness of the voice, whereby the secret prayer is made public, is a sad sign of great hypocrisy, which every serious Christian will guard against.
Quest. 5. Is secret prayer a sure mark of sincerity? or can one pray in secret, and yet be an hypocrite?
Ans. This is not out of the reach of the hypocrite? A hypocrite may come this length, and much farther. Judas was among the rest whom our Lord taught to pray in secret, and ye all know what was his fate. But though a hypocrite may continue a long time, nay, many years, in
the practice of secret prayer; yet it is scarcely to be thought that he will always do so, if he live a long life: For, says Job, 'Will he [the hypocrite] always call upon God?' chap. 27:10. It is not to be thought that he will, as he has no communion with God in the duty. And therefore adds the same holy man, 'Will he always delight himself in the Almighty?' It is communion with God that is to be enjoyed in secret prayer, and the delight the soul has in it, that inclines a person to persevere in that exercise.
Inst. But if one pray not to be seen of men, can he be an hypocrite?
Ans. Yes, he may. For the terrors of God scalding the conscience, and a desire to lay the ferment thereby brought into the mind, may excite one to the duty, and put the applause of men entirely out of the mind. But secret prayer, conscientiously practised, and attended with manifestations of the Lord's love and favour, smiles of his face, returns of what was asked, continued faith and fervency, are undoubted signs of sincerity.
Motives to Secret Prayer, with Answers to
Objections commonly made to the
Performance of this Duty.
1. It is a piece of worship expressly commanded of God, in the text, and it is directly required by him, Eph. 6:18. Will ye then counteract God's express command? If ye do, it will be at your peril.
2. Are ye not engaged to this duty? Are not the vows of God upon you for the performance of it? Were ye not baptised in the name of the Father, Son, and Holy Ghost, to worship them, and that in all parts of worship, of which prayer is a principal one? Have not some of you been admitted to the Lord's table, when ye professed to renew your baptismal engagements? And perhaps some of you have sick-bed vows on you to that purpose.
3. Have ye not secret sins, secret wants, and secret temptations? and shall ye not have secret prayers adapted to each, requesting of the Lord the pardon of your secret sins, the supply of your secret wants, and grace to resist and overcome your secret temptations?
4. Lastly, This is your known duty; and therefore remember, that 'the servant that knew his master's will, but did it not, shall be beaten with double stripes.' Wherefore I charge you, as ye will answer to God at death and at judgment, and as you love your own souls, and would not eternally perish, to set about this necessary and important duty.
But some are ready to muster up a variety of objections against this duty, the chief of which I shall endeavour to obviate.
Object. 1. I have no time for secret prayer, for my work and business. Ans. 1. This is thy greatest work, even the salvation of thy soul, in comparison of which all thy other work is a mere trifle: and wilt thou take time for thy other work, and not for this work, that challenges thy utmost care and attention? 2. Fools' haste is no speed. To rise out of bed, and to go immediately to secular work, is foolish cursed haste. How canst thou look for a blessing on thy work without prayer? 3. Rise the sooner every morning, that you may not be scrimped as to time for this exercise, as our blessed Lord did, Mark 1:35. How wilt thou answer to God at the great day, for spending that
time in sleep, which thou shouldst have spent in secret prayer? Daniel would not omit this exercise, though at the hazard of his life.
Object. 2. We are so wearied with our work through the day, that we are not able to pray in the evening. Ans. 1. What difference is there betwixt you and the beasts that take their ease when their work is done, without any more ado? 2. You will take your meat for your bodies, though ever so weary; and why will ye not think of and provide meat for your perishing souls? John 4:6, 32. 3. Notwithstanding ye may be tired, do what ye are able. We are not commanded to tell you to make your prayers short or long; but by no means to neglect secret prayer altogether, which is very dangerous. But I suppose, that when you say your body is not able to subsist with secret prayer, that yet if ye could gain a sixpence at that very time, you would spend twice as much more time for that paltry gain; and yet slight the concerns of your souls, under this frivolous pretence.
Object. 3. We have no convenient place for secret prayer. Ans. Find out once a willing heart for this exercise, and I shall engage you for it you shall find a place. Are there not barns, byres, out-houses, and fields, for you to retire to? Will not these rise up and witness against thee that neglectest this duty, at the great day? For my part, I would rather go to prayer, even within a dwelling-house, in the place where the beasts stand, or behind a bed, or at the back of a house, ere I should neglect it. God requires all men to pray, but he does not require all men to have chambers and closets.
Object. 4. But there are prayers in our family, and I join therein; what needs more! Ans. Poor soul! hast thou no more to say of 'thyself to God, but what the master of the family says? Alas! thou knowest not thyself, and the dreadful case thou art in by nature; which if thou
didst, thou wouldst not think joining in prayer with others enough. Thou thinkest it sufficient that the master of the family pray for thee, and the other members of his family, and thou liest by without concerning thyself about duty for thyself; wilt thou think it enough, that he go to heaven for thee, and thou be shut out for ever?
Object. 5. But (says the master of the family) I pray with my family, and I hope that is enough for me. Ans. In this command in the text, Christ has not excepted thee, neither dare I. Again, dost thou so well discharge family prayer, that thou hast no escapes or failures to be matter of secret prayer? I tell you plainly, that God will not have his worship halved: He will have either the whole or nothing. Being conscientious in family-prayer is good, but can never excuse the neglect of secret prayer, which is as much thy duty. Yea, the more thou art helped to discharge family-duty, the more wilt thou be inclined to the practice of secret duty. The false mother was for dividing the child, not the true one.
Object. 6. Some women that have children to nurse and wait on, think that frees them from this duty. Ans. It is a sad observation of many women, who, while they are unmarried, and are not involved in the cares and troubles of a family, have some profession and practice of religion; but as soon as they get a, house to manage, and have the care of young children especially, they east off all religion, as if they had no more concern therein. But surely the very sight of the child whom thou hast conceived in sin, and brought forth in iniquity, should remind thee of thy original guilt and corruption, and incite thee to apply to the blood and Spirit of Christ for pardon and cleansing, and be a powerful spur to thee to set about this great duty of secret prayer. And remember, that the welfare of thy own soul, and that of the child, is more than that of the child's bodily welfare, which deserves but the second care in comparison of the other. I
would not have you by any means to cast off the care of the young one's temporal welfare; but thou mayst so observe times and seasons, as thou mayst take time for this duty morning and evening, though it be not immediately after thou risest, or before thou liest down. Thou mayst even do it when thou art rocking the cradle, or suckling the child. Alas! it bad been telling many, that they had had the womb that never bare, and the paps that never gave suck.
Object. 7. God knows the heart, and what needs so much ado about praying in secret, as if God knew not what we wanted, or what we would be at, till we sit down on our knees, and tell him? Ans. God knows the heart of such an objector to be a graceless heart, and his end to be destruction, Matth. 7:15, 20; and his heart to be a foolish atheistical heart, that will not call upon God, Psal. 14:1. Again, what is this but to argue God's command to be foolish? He bids us pray, and you say it is needless. O daring presumption! Though the Lord not only knows your heart, but has a mind to give blessings to poor sinners, he will have you seek them by prayer: 'For these things,'says he, 'will I be inquired of by the house of Israel, that I may do it for them,' Ezek. 36:37. God never confers signal mercies on his people, without first pouring out on them the Spirit of faith and prayer, and determines them to seek ardently the very thing he has a mind to grant them. And this method is for the glory of his name, and for our real benefit.
Object. 8. Age and infirmity will not suffer me to go about that duty. Ans. Will it suffer you to do your business in the world, and will it not suffer you to manage your soul's business, which is of infinitely greater importance? It would seem, that the nearer we draw to the grave, the more active we should be in preparing for it. It were good, that old people would mind heaven more, and the world less, as they have so short a time to stay here. The concerns of the other world
should mainly ingross their care and attention, and they should then redouble their diligence in improving their span of time, and doing that which perhaps they too much neglected in the days of health and vigour. 'The hoary head is a crown of glory, if it be found in the way of righteousness,' Prov. 16:31. 'But the sinner being an hundred years old, shall be accursed,' Isa. 65:20. Let this sound an alarm to all the old sinners among you, that ye may yet apply to the merciful Redeemer, who sets even some to work in the vineyard at the eleventh hour. It is sad to be tottering under the miseries and infirmities of old age, and to have no prospect of a happy landing. Fly then to Christ, thou old decrepit sinner, while his call reaches thee, lest thou speedily perish without remedy.
Object. 9. I am too young to mind secret prayer. Ans. You are too old never to have entered on God's service. Remember that Josiah, when he was but eight years old, began to seek the Lord God of his father David. Obadiah, Ahab's steward, feared the Lord greatly from his youth. John Baptist was sanctified from the womb; and so was the prophet Jeremiah. Timothy knew the holy scriptures from a child. You can never begin to be religious too soon. None ever repented that they sought the Lord; but all have repented that they did not begin to seek him sooner. You are as liable to death as the oldest person here, have a soul as precious as theirs, and as much need to mind your best and eternal interests as they. Up then and be doing, without putting off a moment longer.
Object. ult. I cannot pray. Ans. The truth is thou wilt not pray, Psal. 10:4. If thou hadst a will to the duty, thou wouldst soon learn. But if thou wouldst learn to pray, go to God that he may teach thee, as Christ taught the disciples; and consider the absolute need thou hast of divine instruction in this matter. Use the one talent, and God will increase it. Wherefore set about this weighty duty, and neglect it not.
Think seriously with yourselves, whether those who are now in hell, and when they lived neglected secret prayer like you, would do so still if they were in the world again. I scarcely think they would. Pray now, therefore, lest ye repent your neglect, when it will be too late, and ye are tormented in the lake of fire and brimstone. Again, think with yourselves how you will get this criminal neglect digested on a death-bed, when ye are ready to leap into eternity, without having once prayed for God's mercy through Christ to your souls; and how you will get it digested before the awful tribunal of God, when he will drive you from his blessed presence for ever. Think with yourselves how precious time is, and what a sad business it is to spend it in pursuing the world and lying vanities, and neglecting communion with God, wherein lies the life of the soul. What! will ye delay it yet a while? O do it not! for delays are dangerous. Will ye be so foolish as to venture all to two or three words on a sick-bed or deathbed? Perhaps you will not get one, but may be hurried away in a moment. Consider that awful passage, Prov. 1:24–28. 'Because I have called and ye refused, I have stretched out my hand, and no man regarded: but ye have set at nought all my counsel, and would none of my reproof: I also will laugh at your calamity, I will mock when your fear cometh; when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me.'
Exhort. 2. Be frequent in this duty, morning and evening at least, and at other times, when your conveniency will allow, and go not only to it now and then. Consider,
1. God's express command, which ties you to pray always, continually, and without ceasing. This does not mean, that you should do nothing but pray, or spend your whole time in this
exercise. No; but denotes frequency, and embracing every opportunity that offers for so delightful and profitable a duty. It says you should be always in a praying frame, never having your minds so much ingrossed in worldly concerns, as to be indisposed to call upon God in prayer.
2. Frequency in this duty is a good sign of a good frame and an excellent mean to maintain and preserve it. They who are not frequent in this exercise, do thereby shew that their frame and disposition is not spiritual, but carnal, much under the conduct of sense, and attachment to sensible things. Whereas, if a person were frequent in this duty, it would be a token of a heart weaned from the world, and much conversant in the things of God.
3. Lastly, It is dangerous to grow slack and remiss in this duty, as mournful experience has testified in the case of many. They who having been for years frequently employed in this heavenly exercise do at last turn careless, restrain prayer before the Lord, or but now and then bow a knee before him, do thereby declare they have lost the life and relish of the power of religion, and are in the high road to apostasy. There are not wanting instances of such having returned with the dog to his vomit, and with the sow that was washed to her wallowing in the mire. Others have been made signal monuments of judgment, and set up as beacons to backsliders. And some who have had the root of the matter in them, have had such a storm raised in their consciences, as has made them a terror to themselves, and all around them; and it has cost them much and sore wrestling with God ere they recovered the light of his countenance. For the Lord's sake, then, and your own soul's sake, be frequent in this exercise, and grow not remiss therein, lest ye feel the vengeance of God's temple.
Exhort. 3. To parents and masters of families. I beseech and intreat you by the mercies of God, by the love ye bear to the Lord Jesus, and the regard ye have to the souls of your children and servants, not only to pray in secret yourselves, but by all the means that are competent to you, by command, advice, exhortation, &c. to stir them up to this duty of secret prayer. For motives consider,
1. It was the practice of John the Baptist, yea, and of Christ himself, the great Prophet of the church, Luke 11:1. Thus this duty comes recommended by the best authority, and the most excellent approved patterns. Christ taught and urged his disciples to pray, and for that end gave them an excellent directory, suited to their then state; and which ye would do well to make your rule in instructing your children and servants.
2. God expressly commands it, Deut. 6:7. 'Thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up.' Thus they were to be daily employed in this duty, not only to let their children know what they were bound to do, but to press them to the performance of it. And this command being of moral obligation, is equally incumbent upon you that are Christian parents and masters of families; and ye have far superior advantages for this exercise than the Israelites had, a small part of the Bible having been then written; whereas ye have the whole of it among your hands.
3. God commends the practice in Abraham, Gen. 18:19. 'I know him,' says Jehovah, 'that he will command his children, and his household after him, and they shall keep the way of the Lord, to do justice and judgment.' Thus, if thou make conscience of this duty, thou wilt tread in the steps of the father of the faithful, and receive tokens of the
divine approbation, by the Lord's blessing thy family, and prospering thy outward concerns, and be an example to others to excite them to their duty. This will be the ready way to have dutiful and affectionate children, and obedient and careful servants.
4. Consider the engagements which thou tookest on thee at the baptism of thy children, to train them up in the good and holy ways of the Lord; to inform them of their natural depravity, impotency, and aversion to what is good, of the method of salvation by the obedience and death of Christ; and to press them to yield themselves to the Lord, by taking hold of his covenant by faith. Thou became then engaged to instruct them in the principles of our holy religion, to shew them their duty to God and man, and to observe his ordinances and commandments. And canst thou fulfil these thy engagements, unless thou be at pains to instruct them, and especially to stir them up to the practice of secret prayer.
5. Lastly, Their souls are committed to thy charge; and if they perish through thy neglect, their blood will be required at thy hand. Ah! my friends, Papists and others will rise up in judgment against you, who take more pains on their children, to breed them up in their false and corrupt doctrines, and their idolatrous and superstitious courses, than ye to instruct them in the pure doctrines and precepts of religion. If thou now neglect their religious education and instruction, thy lost children and servants shall curse the day that ever they saw thy face, who tookest no more care of them than of thy beasts. Oh! let this melancholy consideration excite and stir thee up to thy duty now, lest thy children and servants rise up in judgment against thee, and be a dreadful addition to thy condemnation.
What shall we do then? may ye say.
1. As soon as they can speak perfectly, give them a few words to speak to God upon their knees every morning and evening, and see that they do so. Let these words consist of a short confession of sin, an acknowledgement of God's goodness in preservation, and an application for pardon through the blood of Jesus.
2. When they advance farther in years, give them the help of a form, composed chiefly in scripture-words, and particularly that which Christ taught his disciples. And be sure to vary and enlarge any form you give them, from time to time; and in a little time, by reading the Bible, and duly considering their own case and wants, they will be able to pray without a set form; for it is often observed, that where young ones make conscience of practising the helps that are given them, and take pleasure in the duty, the Holy Spirit strikes in with his assistance, and lays suitable matter of prayer before them; so that even some very young persons have been found to pray with great fluency and fervour, to the admiration of those who happened to overhear them.
3. Pray frequently with your children; which will be an excellent means to instruct them both as to the matter and manner of the duty, and have a powerful influence upon them to induce them to pray for themselves. And indeed I must say, if parents made more conscience of this practice, in praying with their children, the young ones would not discover such aversion to the duty as many do; nor would there be such a numerous fry of young prayerless sinners among us, who, though they have not learned to pray, yet are great proficients in speaking vain and idle words, and in cursing and swearing.
4. Furnish them daily with proper materials of prayer, which ye can extract from the Lord's word, your own observation of the state and temper of your souls, the disposition and inclination of your
children, the sins and vanities they are most addicted to, your knowledge of their peculiar wants and desires, and what appears to be suitable to their circumstances and situation.
5. Lastly, Carefully observe, whether they perform this duty or not; that you may encourage them when they do well, and check and rebuke them when they neglect it. Shew them that you are influenced by a regard to the command and authority of God, and are actuated with a hearty zeal and concern for the salvation of their souls in all you do in this matter, whether respecting the encouragements and advices you give them, or the rebukes and chastisements you administer to them, in case of non-compliance, neglect, or careless performance of the duty enjoined. This will have no small influence upon them to comply with your instructions and directions, and by degrees conquer their aversion to the exercise; and you may come, through the divine blessing, to see the happy fruit of your labours and endeavours.
The Only Rule which God Hath Given to
Direct His People in the Prayers to Him
First, There is a general rule given us for that end; and that is the whole word of God, the scriptures of the Old and New Testament, in which God's will is revealed, as to all things to be believed and done by us, 1 John 5:14. By our Bible we may learn to pray; for there we are furnished with all sorts of helps and directions for this duty, as to matter, manner, and words; and therefore it is a complete directory for prayer.
1. It furnishes us abundantly with matter of prayer, in all the parts of it, petition, confession, &c. Psal. 51:4, 5. Phil. 4:6. And whose has the word of God dwelling richly in him, will not want matter for prayer, for himself or for others. There is a storehouse of it there, of great variety; and we are welcome to the use of it, agreeable to our own case.
2. It fully directs us as to the manner of prayer: as, for instance, that we must pray with sincerity, Heb. 10:22 with humility, Psal. 10:17 in faith, Jam. 1:6 and with fervency, Jam. 5:16. And there is no qualification necessary in prayer, but what we may learn from the holy word.
3. It furnishes us with the most fit words to be used in prayer. Do ye want words to express your desires before the Lord? He has given us his own words in the Bible, that we may use them according to our needs, Hos. 14:2.
Secondly, There is a special rule given us by Jesus Christ for that end, namely, that form of words which Christ taught his disciples, commonly called 'the Lord's prayer;' that excellent pattern and example of prayer, composed by Jesus Christ himself for our direction in the text, which every Christian is obliged to receive with the utmost reverence, as the Lord's own word. But it was never imposed by Jesus Christ, or his apostles, as a set form to which his church is bound to pray in these very words, and no other. It is true, in the year 618, the Council of Toledo imposed it on the Clergy, under the pain of deposition; but then Antichrist had mounted the throne, and the Papists since have superstitiously abused it to this day. I would all Protestants could plead, Not guilty. To clear this matter,
1. The Lord's prayer is given us as a directory for prayer, a pattern and an example, by which we are to regulate our petitions, and make other prayers. This is clear from the text, After this manner pray ye, &c. And it is a most ample directory in few words, to be eyed by all praying persons, if studied and understood. There we are taught to pray in a known tongue, and without vain repetitions, to God only, and for things allowed; to have chief respect to the glory of God and our own advantage.
2. It may also be used as a prayer, so that it be done with understanding, faith, reverence, and other praying graces. So we own the very words may lawfully be used, Matth. 6:9 compared with Luke 11:2. See Larger Catechism, quest. 187 and the Directory for Public Worship, under the title, Of prayer after Sermon, parag. 5. Who can refuse this, since it is a piece of holy scripture, of the Lord's own word? And they who are so weak, as that they cannot conceive prayer, do well to use this holy form; though they should endeavour to make further progress in prayer. And sometimes knowing Christians, under great desertions, not able to conceive prayer, have used it with good success. But,
3. Our Lord hath not tied us to this very form of words when we pray to God. This is evident,
(1.) Because the prayers afterwards recorded in the scripture, were neither this form of words, nor yet concluded with it. Christ himself used it not in his prayer at Lazarus's grave, John 11:41; nor in his last prayer, John 17. Nor did his apostles, Acts 1:24; nor the church, Acts 4:24, &c.
(2.) This prayer is diversely set down by Matthew and Luke, the only two evangelists that make mention of it. And though it is obvious, that there is an entire harmony between them as to the matter and
sense of the words; yet it is equally obvious, to all who compare them together, that there is some difference as to mode or manner of expression, particularly as to the fourth and fifth petitions; which certainly there would not have been, had it been designed for a form of prayer. In Luke, the fourth petition runs thus, 'Give us day by day our daily bread;' but in Matthew, it is thus expressed, 'Give us this day our daily bread.' The latter contains a petition for the supply of present wants; and the former for the supply of wants as they daily recur upon us: so that both accounts being compared together, we are directed to pray for those temporal blessings which we want at present, and for a supply of those we stand in need of as they daily recur: which shews a considerable difference in the expressions. In Luke, the fifth petition is, 'Forgive us our sins; for we also forgive every one that is indebted to us;' whereas, in Matthew the expression is very different, viz. 'Forgive us our debts, as we forgive our debtors.' Again, Luke leaves out the doxology, 'For thine is the kingdom, and the power, and the glory, for ever. Amen;' which Matthew adds. From whence it may be justly inferred, that our Lord's design in furnishing his disciples with this prayer, was not that they should confine themselves solely to the manner of expression used therein, without the least variation; for then undoubtedly the two evangelists would have recorded it in the very same words; but he rather intended it as a directory respecting the matter of prayer. So that it is impossible to keep by the form of words precisely, since it is not one. It is said, Luke 11:2. 'When ye pray say, &c. Here we are tied to the form of words, say our adversaries. Ans. By this phrase is to be understood the manner, viz. Say this on the matter, pray after this manner. Compare Matth. 6:9. If it is to be understood otherwise, then, (1.) According to Matth. 10:7. 'Go, preach, saying, The kingdom of heaven is at hand;' the disciples' preaching was confined to these very words, which we are sure it was not. (2.) It would be unlawful to pray in any other words, which no Christian dare assert. (3.) Neither
Papists nor Episcopalians stick to these words in Luke, but use the words in Matthew; by which they give up the cause.
Further, it may be observed, that our Saviour chiefly intended this prayer as a directory, respecting the matter of our petitions, rather than a form; because it does not explicitly contain all the parts of prayer, particularly confession of sin, and thankful acknowledgement of mercies. Again, there is no explicit or direct mention of the Mediator, in whose name we are to pray; nor of his obedience, sufferings, and intercession, on which the efficacy of our prayers is founded, and their success depends: which things are to be supplied from other parts of scripture; all which, taken together, give us a complete directory for prayer.
From the whole, I think it is evident, that a prayer formed upon the model of this excellent pattern, having the substance of the several petitions interspersed through it, though expressed in other words, is a true scriptural prayer; and that there is no necessity to conclude with the Lord's prayer. And therefore, I cannot but think, that Papists, and many Protestants, who conclude their prayers with the very words of the Lord's prayer, make a very superstitious use of it; causing people imagine, that the bare recital of the words of the Lord's prayer sanctifies their other prayers; and that no prayer can be accepted of God where this, I cannot but call it vain, repetition is omitted.
God
Directions to Aid Us in Forming Right
Notions of God as a Spirit, infinistely
Pure and Perfect
1. That God has no body nor bodily parts. Object. How then are eyes, ears, hands, face, and the like, attributed in scripture to God? Answ. They are attributed to him not properly, but figuratively; they are spoken of him after the manner of men, in condescension to our weakness; but we are to understand them after a sort becoming the Divine Majesty. We are to consider what such bodily parts serve us for, as our eyes for discerning and knowing, our arms for strength, our hands for action, &c. and we are to conceive these things to be in God infinitely, which these parts serve for in us. Thus, when eyes and ears are ascribed to God they signify his omniscience; his hands denote his power, and his face the manifestation of his love and favour.
2. That God is invisible, and cannot be seen with the eyes of the body, no not in heaven; for the glorified body is still a body, and God a spirit, which is no object of the eyes, more than sound, taste, smell, &c. 1 Tim. 1:17.
3. That God is the most suitable good to the nature of our souls, which are spirits; and can communicate himself, and apply those things to them, which only can render them happy, as he is the God and Father of our spirits.
4. That it is sinful and dishonourable to God, either to make images or pictures of him without us, or to have any image of him in our minds, which our unruly imagination is apt to frame to itself, especially in prayer. For God is the object of our understanding, not of our imagination. God expressly prohibited Israel to frame any similitude or resemblance of him, and tells them, that they had not the least pretence for so doing, inasmuch as they 'saw no similitude of him, when he spake to them in Horeb,' Deut. 4:12, 15, 16. And says the prophet, 'To whom will ye liken God? or what likeness will ye compare unto him?' Isa. 40:18. We cannot form an imaginary idea of our own souls or spirits, which are absolutely invisible to us, and far less of him who is the invisible God, whom no man hath seen or can see. Therefore to frame a picture or an idea of what is invisible, is highly absurd and impracticable: nay, it is gross idolatry, prohibited in the second commandment.
5. That externals in worship are of little value with God, who is a spirit, and requires the heart. They who would be accepted of God must worship him in spirit and in truth, that is, from an apprehension and saving knowledge of what he is in Christ to poor sinners. And this saving knowledge of God in Christ is attainable in this life: for it is the matter of the divine promise, 'I will give them an heart to know me, that I am the Lord,' Jer. 24:7. 'It is written in the prophets, They shall be all taught of God, John 6:45. And therefore it should be most earnestly and assiduously sought after by us, as, unless we attain to it, we must perish for ever.
That we may know what sort of a spirit God is, we must consider his attributes, which we gather from his word and works, and that two ways: 1. By denying of, and removing from God, in our minds, all imperfection which is in the creatures, Acts 17:29. And thus we come to the knowledge of his incommunicable attributes, so called because
there is no shadow or vestige of them in the creatures, such as infinity, eternity, unchangeableness. 2. By attributing unto him, by way of eminency, whatever is excellent in the creatures, seeing he is the fountain of all perfection in them, Psal. 94:9. And thus we have his communicable attributes, whereof there are some vestiges and small scantlings in the creature, as being, wisdom, power, &c. amongst which his spirituality is to be reckoned.
Now, both these sorts of attributes in God are not qualities in him distinct from himself, but they are God himself. God's infinity is God himself, his wisdom is himself; he is wisdom, goodness, 1 John 1:5. Neither are these attributes so many different things in God; but they are each of them God himself: for God swears by himself, Heb. 6:13.; yet he swears by his holiness, Amos 4:2. He creates by himself, Isa. 44:24.; yet he creates by his power, Rom. 1:20. Therefore God's attributes are God himself. Neither are these attributes separable from one another; for though we, through weakness, must think and speak of them separately, yet they are truly but the one infinite perfection of the divine nature, which cannot be separated therefrom, without denying that he is an infinitely perfect being.
In What God's Attribute of Wisdom is
Gloriously Displayed
1. In the works of creation. The universe is a bright mirror wherein the wisdom of God may be clearly seen. 'The Lord by wisdom made the heavens,' Psal. 136:5. 'The Lord by wisdom hath founded the earth; by understanding hath he established the heavens,' Prov. 3:19.
'He hath established the world by his wisdom, and hath stretched out the heavens by his discretion.' More particularly, the wisdom of God appears, (1.) In the vast variety of creatures which he hath made. Hence the Psalmist cries out, 'How manifold are thy works, O Lord! in wisdom hast thou made them all,' Psal. 104:24. (2.) In the admirable and beautiful order and situation of the creatures. God hath marshalled every thing in its proper place and sphere. For instance, the sun, by its position displays the infinite wisdom of its Creator. It is placed in the midst of the planets, to enlighten them with its brightness, and inflame them with its heat, and thereby derive to them such benign qualities as make them beneficial to all mixed bodies. If it were raised as high as the stars, the earth would lose its prolific virtue, and remain a dead carcase for want of its quickening heat; and if it were placed as low as the moon, the air would be inflamed with its excessive heat, the waters would be dried up, and every planet scorched. But at the due distance at which it is placed, it purifies the air, abates the superfluities of the waters, temperately warms the earth, and so serves all the purposes of life and vegetation. It could not be in another position without the disorder and hurt of universal nature. Again, the expansion of the air from the ethereal heavens to the earth is another testimony of divine wisdom: for it is transparent and of a subtile nature, and so a fit medium to convey light and celestial influences to this lower world. Moreover, the situation of the earth doth also trumpet forth the infinite wisdom of its Divine Maker: for it is as it were the pavement of the world, and placed lowermost, as being the heaviest body, and fit to receive the weightiest matter. (3.) In fitting every thing for its proper end and use, so that nothing is unprofitable and useless. After the most diligent and accurate inquiry into the works of God, there is nothing to be found superfluous, and there is nothing defective. (4.) In the subordination of all its parts, to one common end. Though they are of different natures, as lines vastly distant in themselves, yet
they all meet in one common centre, namely, the good and preservation of the whole, Hos. 2:21, 22. 'I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth, and the earth shall hear the corn and the wine, and the oil, and they shall hear Jezreel.'
2. In the government of the world. God sits in his secret place, surrounded with clouds and darkness, holding the rudder of the world in his hand, and steering its course through all the floatings and tossings of casualty and contingency to his own appointed ends. There he grasps and turns the great engine of nature, fastening one pin and loosing another, moving and removing the several wheels of it, and framing the whole according to the eternal idea of his own understanding. By his governing providence he directs all the actions of his creatures; and, by the secret and efficacious penetration of the divine influence, he powerfully sways and determines them which way he pleases.