Father

1. The meaning.

In the opening of this word, or title of God, two questions are to be opened.

1. Quest. Whether by this title Father, is signified the whole Trinity, or some one person thereof. Ans. Otherwhiles this name is attributed to all the persons in Trinity, or any of them. Malachi 2:10. Have we not all one Father, &c. Luke 3:38. Which was the son of Adam, which was the son of God. And in Isaiah 9:6 Christ is called the father of eternity because all that are truly knit to him and born anew by him, they are eternally made the sons of God. Again, oftentimes it is given to the first person in Trinity, as in those places, where one person is conferred with another. And so in this place principally for some special respects, this title agrees to the first person. For first he is the father of Christ, as he is the eternal word of the father, and that by nature, because he is of the same essence with him. Secondly, he is father to Christ, in respect of his manhood, not by nature or adoption, but by personal union, because the human nature does subsist in the person of the word. Thirdly, he is a father to all the faithful by adoption in Christ.

2. Question. Whether we are to pray to the Son and Holy Ghost as to the Father. Ans. Invocation belongs to all the three persons in Trinity, and not only to the Father. Acts 7:59. Stephen prays, Lord Jesus receive my spirit. 1 Thessalonians 3:2. Now God our Father, and our Lord Jesus Christ, guide our journey to you. 2 Corinthians 13:13. The grace of our Lord Jesus Christ, the love of God, and the communion of the Holy Ghost be with you. Some say, this prayer is a perfect platform of all prayers: and in it we are taught to direct our prayers to the Father, not to the Son or Holy Spirit. I answer, the Father, Son, and Holy Ghost are three distinct persons, yet they are not to be severed or divided; because they all subsist in one and the same Godhead or divine nature. And further, in all outward actions, as in the creation and preservation of the world, and the salvation of the elect, they are not severed or divided, for they all work together; only they are distinguished in the manner of working. Now if they be not divided in nature or operation, then they are not to be severed in worship. And in this place we direct our prayers to the Father because he is the first in order; yet so, as then we employ the Son and Holy Ghost. For we pray to the Father in the name of the Son, by the assistance of the Holy Ghost. And to whatever person the prayer is directed, we must always remember in mind and heart to include the rest.

2. The use.

The uses of this point are manifold.

1. First, whereas we are taught to come to God, as to a father, and therefore in the name of his Son our Saviour Christ, we learn to lay the first ground of all our prayers, in the holding and maintaining of the union and distinction of the three persons in Trinity. This being the lowest and the first foundation of prayer, it is requisite that all which would pray aright, should have this knowledge, rightly to believe of the Trinity, and to know how the three persons agree, and how they are distinguished: and the order of them, how the Father is the first, the Son the second, the Holy Ghost the third: and therefore, how the Father is to be called upon in the name of the Son, by the Holy Ghost. Hence it is manifest, that ignorant and simple people which do not so much as dream of the union, distinction and order of the persons in Trinity, make but cold and slender kind of praying.

2. Secondly, we may learn hereby, that we are not in any wise to invoke saints and angels, but only the true Jehovah. The reason stands thus. This prayer is either a perfect platform for all prayers, or not: to say it were not, were an injury to our Saviour Christ: to say it is so, is also to grant, that it does fully set down, to whom all prayers are to be made. Papists that are the great patrons of invocation of saints, in their reformed breviaries and missals deal very foolishly: for, first they pray to Mary, that she would pray to Christ for them; and when they have so done, like jugglers they come to Christ, and pray to him that he would accept Mary's prayer for them.

3. Thirdly, we learn that there can be no intercessor between God and us, but only Christ. For here we are taught to come to God not as to a Judge, but as to a kind and loving Father. Now he is a father to us only by Christ: as for angels and saints, and all creatures, they are not able to procure by any means, that God should become a father, no not so much as to one man.

4. Again, if the God to whom we pray be a father, we must learn to acquaint ourselves with the promises which he has made in his word, to quicken our hearts in prayer to him. For this word Father, implies readiness and willingness in God to hear, and be merciful to our prayers. And a father cannot but must needs make some promises of favor to those that be his children: and therefore it cannot be, that he should call God truly his father, which has not in his heart this assurance, that God will fulfill his promises to him. Promises made to prayer; these and such like are to be marked as follow. 2 Chronicles 7:14. If my people among whom my name is called upon, do humble themselves, and pray, and seek my presence, and turn from their wicked ways, then I will hear in heaven and be merciful to their sins. 2 Chronicles 15:2. The Lord is with you while you be with him: and if you seek him, he will be found of you. Isaiah 65:24. Before they call, I will answer, and while they speak I will hear. Matthew 7:7. Ask, and it shall be given you: seek and you shall find: knock and it shall be opened. Luke 11:13. If you which are evil can give good gifts to your children how much more shall your heavenly Father give the Holy Ghost to them that desire him? Romans 10:12. He that is Lord over all, is rich to all that call on him. James 4:8. Draw near to God, and he will draw near to you.

5. If God be a father who is called upon, then prayer is the note of God's child. Saint Luke and Saint Paul set out the faithful servants of God by this note. (Acts 9:14) He has authority to bind all that call on your name; (1 Corinthians 1:2) to them that are sanctified by Jesus Christ, saints by calling, with all that call on the name of our Lord Jesus Christ. And contrariwise, (Psalm 14:4) it is made one of the properties of an atheist, never to call on the name of God. And such persons, as neither will, nor can, or use not heartily to pray to God, they may say, that they are persuaded there is a God, but in their doings they bear themselves as if there were no God.

6. He which would pray aright, must be like the prodigal child, that is, he must not only confess his sin, saying, Father I have sinned against heaven and against you, &c. but also have a full purpose never after to offend his Father. For how can a child call him father, whom he cares not continually to displease through his lewd conditions? He cannot do it; neither can any father delight in such a child: therefore, in prayer we must call to mind our lewdness and rebellions against our heavenly Father, and with the Publican, in heaviness of soul, say, Lord be merciful to me a sinner. He which can truly do this, is a kind child. If we consider ourselves as we are by nature, we are the children of the devil: no child so like his father as we are like him, and in this estate, we continually rebel against God; for the devil has all the heart, our whole joy is to serve and please him. A man that is to pray must think on this, and be heavy for it. And happy, yes, a thousand times happy are they, who have grace given them to see this their state and to bewail it. And further, it is not sufficient to confess our sins against our merciful Father, but we must set down with ourselves, never in such sort to offend him again; and to lead a new life. This point is very profitable for these times; for many there be, when any cross or sickness comes on them, they will pray and promise repentance and all obedience to God's word, if it shall please God to deliver them: but this usually is but in hypocrisy; they dissemble with God and men. For when their sickness is past like a dog that has been in the water, they shake their ears, and run straight with all greediness to their former sins. Is this to call God father? No; he that does this, shall not have God to be his father; but the man that is wounded in his soul for his offenses past, and carries a purpose in his heart never wittingly and willingly to offend God again.

7. Lastly, here we are to observe, that he which would pray, must be endued with the spirit of adoption: the works whereof in the matter of prayer are twofold. The first to move him to cry and call on God as a father. It is no easy thing to pray. For to a man of himself, it is as easy to move the whole earth with his hand; how then comes it that we pray? It is a blessed work of the spirit. (Romans 8:15) We have received the spirit of adoption, whereby we cry Abba, that is, Father, and (Romans 8:26) likewise the spirit helps our infirmities: for we know not what to pray as we ought: but the spirit itself makes request. And (Zechariah 12:10) the Holy Ghost is called the spirit of grace and deprecations or prayers. Well then, the man that would pray, must have God's spirit to be his schoolmaster, to teach him to pray with groans and sighs of the heart; for the words make not the prayer, but the groans and desires of the heart; and a man prays for no more than he desires with his heart, and he which desires nothing, prays not at all, but spends lip-labor. The second work of the spirit, is to assure us in our consciences, that we are in the state of grace, reconciled to God. (Romans 8:16) The spirit of adoption bears witness with our spirits, that we are the children of God. And this inward certificate of the spirit in all exercises of invocation is very necessary: for he which wants this assurance, if he be secure, and benumbed in his sins, will not, and if he be touched in conscience for them, for his life he dare not call God Father. Also, this confutes the opinion of the church of Rome which teaches, that a man must doubt whether he be adopted or no. For how can a man truly call God Father, when he doubts whether he be the child of God or no. It is a miserable kind of praying, to call God Father, and to doubt whether he be a father. Indeed it is true, that doubts will often rise, but it is our duty to strive against them, and not to yield to them. Yes, but (say they) to be certain of God's mercy is presumption. I answer, if it be presumption, it is a holy presumption, because God has bidden us call him father.