A guide to go to God: or, An explanation of the perfect pattern of prayer, the Lords prayer. By William Gouge, B. in D. and minister of Gods Word in Black-Friars LondonA guide to goe to God: or, An explanation of the perfect patterne of prayer, the Lords prayer. By William Gouge, B. in D. and minister of Gods Word in Black-Friers London
William Gouge 1578–1653London: printed by G. Miller for Edward Brewster, 1626
[18], 276, 279-340, [8] p. · 125k words · STC 12117 · ESTC S103286
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
1. Whene the party forgiven neither doth nor can make any satisfaction.f Such are we in regard of that debt which we owe to God. No satisfaction therefore is exacted of us in our own person.
1. Whene the partie forgiuen neither doth nor can make any satisfaction.f Such are we in regard of that debt which we owe to God. No satisfaction therefore is exacted of vs in our owne person.
2. When his Son, who forgiveth, maketh the satisfaction. Such a Surety have we, who hath made satisfaction for our sins: eveng the only begotten Son of God, who is true God. So as God hath made satisfaction to God.2
3. When he who forgiveth, is no further bound to accept the satisfaction which he doth accept,h then by his own promise. What other bond can be alleged to bind God, then that whereby he hath voluntarily bound himself. So as all on Gods part is most free. Freely he gave his Son a ransom. Freely he imputeth what his Son did and suffered, to us. Freely he accepteth us in his Sonne. Freely he acquitteth our debt. Hereuponi the Apostle joineth our Redemption by Christs blood, Remission of sins, and the riches of Gods Grace altogether: implying thereby that neither of these cross the other, but that all of them may and do stand together. Christs satisfaction is so far from impeaching the freeness of Gods grace, as it doth the more commend the same. For it is much more grace, and far greater mercy in God, not to spare his only begotten Son, but to give him for sinners, then upon his absolute prerogative without any satisfaction at all to forgive sinners. Christ, the Son of Gods love, is more highly esteemed of God then any satisfaction can be. But by the satisfaction which the Son of God hath made, there is manifested a perfect ⟨p. 147⟩concurrence of infinite mercy, and absolute justice: and the freeness of Gods grace is clearly manifested, and highly magnified thereby.
3. When hee who forgiueth, is no further bound to accept the satisfaction which he doth accept,h then by his owne promise. What other bond can be alledged to binde God, then that whereby he hath voluntarily bound himselfe. So as all on Gods part is most free. Freely he gaue his Sonne a ransome. Freely hee imputeth what his Sonne did and suffered, to vs. Freely he accepteth vs in his Sonne. Freely he acquitteth our debt. Hereuponi the Apostle ioyneth our Redemption by Christs bloud, Remission of sinnes, and the riches of Gods Grace altogether: implying thereby that neither of these crosse the other, but that all of them may and do stand together. Christs satisfaction is so farre from impeaching the freenesse of Gods grace, as it doth the more commend the same. For it is much more grace, and farre greater mercie in God, not to spare his onely begotten Sonne, but to giue him for sinners, then vpon his absolute prerogatiue without any satisfaction at all to forgiue sinners. Christ, the Sonne of Gods loue, is more highly esteemed of God then any satisfaction can be. But by the satisfaction which the Sonne of God hath made, there is manifested a perfect ⟨p. 147⟩concurrence of infinite mercie, and absolute iustice: and the freenesse of Gods grace is clearely manifested, and highly magnified thereby.
A. Man is not able to himself to discharge the debt of sin. If he were, what need forgiveness? This is the reason why the Psalmist desireth God not to enter into judgement with him, 1because no man living can be justified in his sight, namely of and by himself. From Gods forgiving of sin the Apostle gathereth,2 that man is not justified by works that is, by any thing which he himself can do.
A. Man is not able to himselfe to discharge the debt of sinne. If he were, what need forgiuenesse? This is the reason why the Psalmist desireth God not to enter into iudgement with him, 1because no man liuing can be iustified in his sight, namely of and by himselfe. From Gods forgiuing of sinne the Apostle gathereth,2 that man is not iustified by workes that is, by any thing which he himselfe can do.
The recompense which is to be given for discharge of the debt of sin, must be of infinite value and worth. For sin being committed against an infinite majesty, provoketh infinite wrath, and so becometh an infinite debt. Can a finite creature, as man is,1 give a recompense of such worth? What shall a man give in exchange for his soul?
The recompence which is to be giuen for discharge of the debt of sinne, must be of infinite value and worth. For sinne being committed against an infinite maiestie, prouoketh infinite wrath, and so becometh an infinite debt. Can a finite creature, as man is,1 giue a recompence of such worth? What shall a man giue in exchange for his soule?
Nay, man hath by sin utterly deprived himself of all manner of ability to do any thing that in any respect might carry any show of recompense.1 He is dead in sin: Not sufficient of himself so much as to think any thing as of himself.2
Nay, man hath by sinne vtterly depriued himselfe of all manner of abilitie to do any thing that in any respect might carrie any shew of recompence.1 He is dead in sinne: Not sufficient of himselfe so much as to thinke any thing as of himselfe.2
But if it were granted that man were able of himself to do somewhat, what is that to God unto whom the recompense must be made? 1Can a man be profitable unto God? Is it any pleasure to the Almighty that thou art righteous? Or is it gain to him that thou makest thy ways perfect?2 If thou beest righteous what givest thou to him? Or what receiveth he of thine hand?
But if it were granted that man were able of himselfe to do somewhat, what is that to God vnto whom the recompence must be made? 1Can a man be profitable vnto God? Is it any pleasure to the Almightie that thou art righteous? Or is it gaine to him that thou makest thy wayes perfect?2 If thou beest righteous what giuest thou to him? Or what receiueth he of thine hand?
Detestable in this respect are many positions of Papists concerning mans satisfaction for sin, by punishments voluntarily undertaken,1 or imposed by Priests, or inflicted by God: and concerning the merit of works whereby the guilt of temporal punishment for sin may be removed.
DEtestable in this respect are many positions of Papists concerning mans satisfaction for sinne, by punishments voluntarily vndertaken,1 or imposed by Priests, or inflicted by God: and concerning the merit of workes whereby the guilt of temporall punishment for sinne may be remoued.
Some of the chiefest of those positions I will set down in the words of their great Champion: because the very expression of them is a sufficient refutation of them.
Some of the chiefest of those positions I will set downe in the words of their great Champion: because the very expression of them is a sufficient refutation of them.
The Council of Trent doth teach that God is satisfied three ways,1 By bearing patiently the punishments and scourges which are inflicted by God,2 By undertaking of our own accord laborious works, and By undergoing the penalty imposed by the censure of Priests.
The Councell of Trent doth teach that God is satisfied three wayes,1 By bearing patiently the punishments and scourges which are inflicted by God,2 By vndertaking of our owne accord laborious workes, and By vndergoing the penaltie imposed by the censure of Priests.
1Bellarm. de Poenit. lib. 4. cap. 4.
2Concilium Tridentinū docet tribus modis Deo satufieri, Poen•• & flagella à deo immissa patienter ferends, opera laboriosa sponte assumendo, & mulctam sacerdotum arbitrio iniunctam subeundo. Satisfactio nostra requiritur, ut iniuria deo facta compensetur, & divina justitiae satisfiat. Debemus satisfacere per ea bona quae nostra sunt. Satisfactio condigna esse debet, & eam proportionē c̄ peccato exigere, ut verè per eam offensio compensetur Per opera poenalia verè ac propriè deo satisfit pro reatu paenae qui post culpam dimissam remanet expiandus. Accedente gratia dei verè possumus aliquo modo ex proprijs, & ad aequalitatem, ac per hoc juste, & ex condigno satisfacere. Habemus opera propria & indebita quibus pro iniuria satisfaciamus.Concilium Tridentinū docet tribus modis Deo satufieri, Poen•• & flagella à deo immissa patienter ferends, opera laboriosa sponte assumendo, & mulctam sacerdotum arbitrio iniunctam subeundo. Satisfactio nostra requiritur, vt iniuria deo facta compensetur, & diuina iustitiae satisfiat. Debemus satisfacere per ea bona quae nostra sunt. Satisfactio condigna esse debet, & eam proportionē c̄ peccato exigere, vt verè per eam offensio cōpensetur Per opera poenalia verè ac propriè deo satisfit pro reatu paenae qui post culpam dimissam remanet expiandus. Accedente gratia dei verè possumus aliquo modo ex proprijs, & ad aequalitatem, ac per hoc iuste, & ex condigno satisfacere. Habemus opera propria & indebita quibus pro iniuria satisfaciamus.
