A Guide to Go to God, Preface · Section 12 – Section 15
§. 12. Of applying Gods Fatherhood to our ſelues.
Q. VVHat do we acknowledge by this correlatiue particle OVR, as it is the firſt perſon?
A. That God is not onelyonly the Father of Chriſt, and of other men but our Father alſo:Math. 26. 39. as if one praying alone, and for himſelfe ſhould ſay as Chriſt did,Iohn 20. 28. O my Father: and, as Thomas ſaid to Chriſt, my Lord and my God.
If it be obiected, that that which is vttered in the plurall number is not particularly applyed to ones ſelfe: I anſwer, that though it be not applyed to ones ſelfe onelyonly, and alone, yet it may be to him ioyntly with others. Though I beleeue God to be a common Father of many (which the plurall number implyeth) yet that hindreth not, but that I may reckon my ſelfe in that number: and ſo make the application to my ſelfe. Thus much is fitly axpreſſed in this ſpeech of Chriſt,Iohn 20. 1…. I aſcend to my Father, and to your Father. Here he acknowledgeth God to be a common Father of others (in theſe words your Father) and yet maketh a particular application thereof in theſe words, my Father.
Q. What inſtruction ariſeth from this application of Gods Fatherhood to our ſelues?
A. A particular perſwaſion of Gods fatherly affection to our ſelues is then especially requiſite when we pray vntounto him.Math. 26. 39.—27. 46. We cannot in truth ſay vntounto him, our Father, without ſuch a perſwaſion.
The benefits of that particular perſwaſion are great and manifold.Benefits of a particular perſwaſ…on of Gods fatherly mind. For
1. It diſtinguiſheth the ſound faith of true Saints from the counterfeit faith of formall Proſeſſors and trembling faith of Diuels.1. It is a note of true faith. They may beleeue that God is a Father, but they cannot beleeue that God is their Father,Iam. 2. 19. and therefore they beleeue and tremble.
2. It maketh vsus more boldly to come to the throne of Grace.2. It miniſtreth boldneſſe. When the prodigall child knew not to whom to go (though he could not be ignorant that there were many fathers in the world) he,Luke 15. 18. remembring that he had a father of his owne, ſaid, I will goe to my MY Father.
3. It maketh vsus to reſt vponupon God more confidently for prouiſion for all things needfull,3. It worketh confidence. and protection from all things hurtfull.Quid non det filijs petentibus, cum hoc ipſum ante dederit vt filij eſſent. Aug. de Ser. Dom. in mon. lib. 2. For this particular relation of Gods fatherhood to vsus, ſheweth that God taketh an eſpeciall care of vsus, to whom the promiſe of Gods care eſpecially belongeth.
4. It doth much vphold vsus in all diſtreſſes.4. It vpholdeth in diſtreſſe. With this particular perſwaſion did the Iewes vphold themſelues when they ſeemed to be forſaken.Iſa. 63. 16. Yea herewith did Chriſt vphold himſelfe in his greateſt agonie.Math. 26. 39.—27. 46.
5. It ſtrengtheneth our faith in all the properties and works of God.5. It ſtrengthneth faith. For to belieue that it is my Father that hath made all things, and doth continue to vphold and order them: that it is my Father that is the fountaine of all bleſſing, and giueth what he will, to whom he will: that my Father is eueryevery where preſent, knowing all the neceſſities and extremities of eueryevery one: that the mightie, mercifull, wiſe, prouident God is my Father: to be truly perſwaded hereof muſt needs miniſter much comfort at all times, in all places, whatſoeuer our preſent condition be. But otherwiſe, to know that by God the whole world is ordered, that his eyes are in eueryevery place, that he is omnipotent, iuſt, wiſe, true, &c. and not to apprehend him to be our Father, cannot but much ſtrike our hearts with much terror, and make vsus to flie from him, as Adam did,Gen. 3. 8. when he heard the voice of God in the garden.
6. It affordeth much comfort againſt our manifold infirmities.6. It bringeth comfort. For it aſſureth vsus that God will take no aduantage againſt vsus for them: but will rather accept of our poore endeauour: and when we cannot pray as we ſhould, he will put deſires into our hearts, and words into our mouthes. A childs owne father will accept of any manifeſtation of his minde and meaning: yea and ſay to him, Doeſt thou not meane this? wouldest thou not hauehave that?
7. All that can be ſaid of Gods fatherhood will bring no comfort to a man,7. No comfort without it. vnleſſe he can apply it to himſelfe. Children do not go to a man for the things they want, becauſe he is a Father of other children: but becauſe he is their owne father.
As the manner of expreſſing the correlatiae particle OVR in the firſt perſon, whereby he that maketh the Prayer is included was obſeruable: ſo is it alſo in the plurall number, whereby it is extended to others?
§. 13. Of Gods impartiall reſpect to all his children: and ſufficiencie of bleſsing for all.
Q. VVHy is the application of God fatherhood ſet downe in the plurall number, OVR?
A. To ſhew that God is a common father of all the Saints: God the Father of all Saints.euen of the whole Church, and of eueryevery particular member thereof.Epheſ. 4. 6. As there us one God, ſo that one God is father of all. To which purpoſe is that emphaticall interrogation of the Prophet,Mal. 2. 10. HaueHave we not all one Father? Wherefore not onelyonly the whole Church in generall, or publicke aſſemblies, but eueryevery particular Saint is taught to ſay, Our Father.
Q. What doth this teach vsus?
A. 1. Gods respect to vsus.
2. Our dutie one to another.
3. The priuiledge of Saints.
Q. How is Gods reſpect manifeſted?
A. 1. By his impartiall fauour to all alike.
2. By the abundance of bleſſing which he hath, euen ſufficient for all.
1. Concerning Gods impartiall reſpect,God carieth an equall reſpect to all. Chriſt here teacheth all, of what degree ſoeuer, to ſay to God, Our Father. God then is the Father of all: and as a father he carrieth himſelfe towards all.Pſal. 86. 5.—145. 14. He is good, and mercifull, and of great kindneſſe, to all that call vponupon him. He vpholdeth all that fall. Acts 10▪ 34.In this reſpect eſpecially is he ſaid to hauehave no respect of perſons. *foreign.That title therefore which noteth out an onelyonly ſonne on whom all louelove is caſt,Math. 3. 17. and by a propertie is attributed to Chriſt the onelyonly begotten Sonne of God,bforeign. that very title is attributed to all the Saints, to ſhew, that though they be many,Epheſ. 5. 1. yet ſo impartiall is Gods affection to them all, and to eueryevery of them, as if they were all but one onelyonly child of God.Heb. 12▪ 23. On which ground they are all called Firſt-borne, Rom. 8. 17.Heirs, Reue. 1. 6.Kings, and ſuch other names as do ſet forth an equall reſpect of God vntounto them all.1. Cor. 12. 12. Yea they are all one Bodie, and one Spouſe of Chriſt the Sonne of God.Epheſ. 5. 3…. If the ground of this impartiall reſpect be well weighed, the truth of it will more clearely appeare. For it wholly reſteth in God himſelfe, and proceedeth from his free grace, and meere merciemercy: and not from any gifts or parts that are in the Saints. If it did depend on any thing in the ſonnes of men, then might it be partiall, as the louelove of earthly parents is.
2.God hath abundance of bleſſing for all. Concerning the abundance of bleſſing which this our cōmon Father hath, it appeareth to be ſufficient for all, in that Chriſt directeth all to go to him, and that for others as well as for themſelues: and not feare to put him in mind that he is the Father of others as well as of our ſelues, and that he hath others to bleſſe as well as vsus. So as God is not like Iſaack, Gen. 27. 33. &c.who had but one bleſſing, and hauing therewith bleſſed one ſonne, could not bleſſe the other.Pſal. 36. 9. He is as a ſpringing fountaine which euer remaineth full, and continueth to ouer-flow, though neuer ſo much be taken out of it. Men that are very charie in keeping ſtanding ponds priuate to themſelues, ſuffer ſprings to flow out in common for others. Thus doth Gods Fatherly bountie flow out to all that in faith come to partake thereof. Did not Saints know and beleeue as much, they would vrge and preſſe all the euidences they could of Gods Fatherly reſpect to them in ſpeciall (as Eſau did to Iſaack, Gen. 27. 32.ſaying, I am thy ſonne, thy firſt borne, bleſſe me, my father) rather then make mention of his common fatherhood.
§. 14. Of their mutuall duties which ſay OVR FATHER.
Q. VVHat are the duties on our part to be performed by reaſon of Gods common Fatherhood?
A. All make themſelues equall.1. Great ones muſt make themſelues equall to them of the lower ſort. Though in outward priuiledges they be greater then other Saints,Rom. 12. 16. yet ought they as brethren to reſpect the meaneſt, becauſe God is their Father alſo. Who greater in the Church then Apoſtles? yet they accounted, and called the meaneſt their brethren: which they learned of Chriſt their maſter,Math. 23. 8. who expreſly told them, that they were all brethren. Yea Chriſt himſelfe (though he were head and Lord of all) was not aſhamed to call them brethren. Heb. 2. 11.Is it not intollerable arrogancie to ſcorne to account him thy brother, whoſe Father God is, as well as thine? Such inſolent perſons cannot in truth ſay, Our Father.
2. Meane ones muſt be content in their eſtate: All content in their eſtate.and that becauſe God is their Father, as well as the Father of the greateſt. Though in ſome outward reſpects they be meaner then others, yet in the greateſt prerogatiue, which is to be a child of God, they are equall to the greateſt.Galat. 3. 28. There is neither bond nor free, but all are one in Chriſt Ieſus. A ground of great contentment.
3. Saints muſt take occaſion of praying together. Pray together.So ſhall they moſt fitly ſay to God, Our Father. This is the rather to be noted, becauſe Chriſt hath promiſed his preſence after au eſpeciall manner,Math. 18. 19. Where two or three agree together.
4. Saints muſt pray one for another. Pray for one another.For Chriſt hath ſo ordered this Prayer, as thereby in vſing it, wee are put in mind one of another.Pacis doctor at que vnitatis magiſter ſingillatim noluit precem fieri, vt quis cum precatur, proſe tantū precetur. Cypr. de Orat, dom. §. 5. The teacher of peace and maiſter of vnitie would not hauehave Prayer ſo ſingly made, as when one prayeth, he ſhould pray onelyonly for himſelfe. By this mutuall interceſſion of one for another, as we acknowledge God a common Father, according to the ſcope of this phraſe, Our Father: ſo we profeſſe him to be the fountaine of all bleſſing, able to helpe all: euen others as well as our ſelues: which is a great honour done to God. And we do alſo hereby profeſſe that we are willing and deſirous that others ſhould partake of the ſame bleſſings that we craue for our ſelues: of which mind was that Prophet that ſaid, Would God that all the Lords people were Prophets: Num. 11. 29.and that Apoſtle that ſaid,Acts 26. 29. I would to God that all that heare me were ſuch as I am. Note eueryevery of the Petitions which we are taught to make for our ſelues, and ye ſhall obſerue eueryevery bleſſing craued for our ſelues, to be craued alſo for others, as theſe two words, vsus, OVR, expreſſed in eueryevery of them doth plainly ſhew.
There is a double bond to binde vsus hereunto: one of louelove, the other of iuſtice. Chriſt noteth it to be the dutie of louelove to pray for others:Math. 5. 44. and the Apoſtle noteth duties of louelove to be a due debt.Rom. 13. 8. Herein lyeth a maine difference betweene Faith and LoueLove. Faith is as an hand cloſed, graſping all for it ſelfe. LoueLove is as an hand opened readie to communicate what it hath to others. Whereas therefore in our Beliefe, in the ſingular number each one ſaith, I belieue, in Prayer each one ſaith in the plurall, Our Father, giuegive vsus, forgiue vsus, deliuer vsus.
5.Pray in louelove. Saints muſt pray in brotherly louelove, and with hearts and minds vnited. This phraſe, Our Father, putteth them in mind of a brotherly affection one towards another. To this purpoſe may be applied that conſequence, which on ſuch a ground the Prophet inferreth,Mal. 2. 10. in theſe words, HaueHave we not all one Father? Why do we deale treacherouſly eueryevery man againſt his brother?
§. 15. Of the Saints participation of one anothers Prayers.
Q. VVHat is that priuiledge of the Saints that is gathered out of this phraſe, Our Father?
A. They mutually partake of the benef…is of one anothers Prayers. For it may well be taken for grant, that this forme being preſcribed by Chriſt,Publica eſt nobis & communis oratio: & quando oramus, non pro vno ſed pro toto populo oramus, quia totus populus unum ſumus. Cypr. de Orat. Dom. §. 5. they in whom the Spirit of Chriſt is, do accordingly vſe it: and ſo pray for all whoſe Father God is. For this is a publicke and common Prayer: and when we pray, we pray not for one, but for the whole Church, becauſe we are all one. A great priuiledge this will appeare to be, if the benefit of Prayer be rightly diſcerned. And a great comfort it muſt needs be to ſuch weake ones, as cannot pray as they deſire. The priuiledge of the Communion of Saints, in nothing more appeares, then in the mutuall participation of one anothers prayers.
Q. May not God be called vponupon in the ſingular number thus, My Father.
A. A Saint may ſay to God, my Father.Yes: in priuate by one alone he may, ſo did Chriſt. Saint Paul alſo did in ſuch a manner giuegive thanks vntounto God. Yea thus we are directed by the Prophet to call vponupon God,Math. 26. 39. and to ſay, My Father. Phil. 1. 3.Yet may not one ſo apply in particular Gods Fatherhood to himſelfe,ler. 3. 4, 19. as to appropriate it to himſelfe: nor yet to be vnmindfull of others in his prayers, contrary to the ſcope of expreſſing this relation in the plurall number, OVR. This forme is not ſet downe to binde vsus ſo ſtrictly to the words or ſyllables, as neuer to ſwerue from them: but it is ſet downe rather to teach vsus what to aime at in the manner and matter of our prayers.
Q. May this forme (Our Father) be vſed by one alone?
A. One alone in Prayer may ſay, Ou… Father.Yes. So did Daniel, euen then when alſo being alone he vſed the ſingular number. O our God, ſaith he, heare the Prayer of thy ſeruant. Dan. 9. 17, 18.And in the next clauſe, ô my God, encline thine eare. In regard of that particular affiance which he had in God, he ſaith, my God: and in regard of his reſpect, euen when he was alone, to other children of God, he ſaith, Our God. For our louelove to the brethren, and our perſwaſion of their vnion in Chriſt, muſt be manifeſted to God when we are alone as well as in companie.
Thus much of Gods Goodneſſe. It remaineth to ſpeake of his greatneſſe.