A01975:1419
A guide to go to GodA guide to goe to God
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
London: printed by G. Miller for Edward Brewster, 1626
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.
§. 148. Of a full forgiving one another.
§. 148. Of a full forgiuing one another.
Q. What third doctrine doth the resemblance betwixt Gods forgiving, and ours import?
Q. WHat third doctrine doth the resemblance betwixt Gods forgiuing, and ours import?
A. Wrongs must be so passed over as if they had not been done. This is a full forgiveness, answerable to Gods: who so fully acquitteth us of our sins as if we had committed to sin at all. Our forgiveness therefore, by virtue of the foresaid resemblance must extend it self not to some part only, but to the whole debt or wrong, and that with such a mind, as if no debt had been due, no wrong done. Where the Apostle, to them, that by starting from the Gospel which he had taught, had exceedingly wronged his Ministry,1 saith, Brethren, I beseech you, be as I am, for I am as ye are, ye have not injured me at all, doth he not fully forgive the wrong, even so fully, as if at all they had not wronged him. Thus much doth the same Apostle require of Philemon, 2in regard of the wrong which his servant Onesimus had done him.3 So did Joseph and Moses pass over the offences of their brethren.4 They did so accept and esteem them, as if they had done no wrong at all.
A. Wrongs must be so passed ouer as if they had not been done. This is a full forgiuenesse, answerable to Gods: who so fully acquitteth vs of our sinnes as if we had committed to sinne at all. Our forgiuenesse therefore, by vertue of the foresaid resemblance must extend it selfe not to some part onely, but to the whole debt or wrong, and that with such a minde, as if no debt had been due, no wrong done. Where the Apostle, to them, that by starting from the Gospell which he had taught, had exceedingly wronged his Ministery,1 saith, Brethren, I beseech you, bee as I am, for I am as ye are, ye haue not iniured me at all, doth he not fully forgiue the wrong, euen so fully, as if at all they had not wronged him. Thus much doth the same Apostle require of Philemon, 2in regard of the wrong which his seruant Onesimus had done him.3 So did Ioseph and Moses passe ouer the offences of their brethren.4 They did so accept and esteeme them, as if they had done no wrong at all.
- 1Gal▪ 4. 12.
- 2Philem. ver. 6.
- 3Gen. 50. 17, 21.
- 4Numb. 12. 13.
Q. What if by the wrong a man doth me, I observe such infirmity, yea and iniquity to be in him,1 as by experience I find him to be a far other man then at first I supposed him to be, ought I notwithstanding to make such account of him as I did before?
Q. What if by the wrong a man doth me, I obserue such infirmitie, yea and iniquitie to be in him,1 as by experience I finde him to bee a farre other man then at first I supposed him to bee, ought I notwithstanding to make such account of him as I did before?
- 1Direction for carriage of our selves to wrongdoets.Direction for cariage of our selues to wrongdoets.
A. We must put difference betwixt a wrong done upon such an occasion as may afterwards be avoided, and that which ⟨p. 187⟩is done upon an evil disposition, which remaining in a man, may be a means to make him continue to do more and more wrongs. The wrong of the former must be so forgiven, as the wrong doer be so accepted as if he had done no wrong at all. As for the latter, we are to try if he may be brought to sight of his evil disposition, and to repentance for the same. If he be, then ought we to esteem him as if he never had done us any hurt. But if obstinately he persist in that evil disposition, and be like, on all occasions, again and again to wrong us, though we do, as we ought, fully forgive all the wrongs done, and neither take any present revenge, nor keep them in mind and memory for any future revenge, yet may we in our judgement esteem him to be such an one as we find him to be.1 (Woe to them that call evil good: that put light for darkness, and sweet for bitter.) For example, if I find one of whom I have had a very good account, and thereupon used him very familiarly, to have no command of his tongue, but on all occasions to be ready to blab out, and blaze abroad whatsoever he seeth or heareth, if therein he have wronged me, I may forbear to use him so familiarly as I did before, and take heed what secrets I communicate to him, though I fully forgive the wrong that is past. Or if I have accounted one to be an entire friend to me, but by experience find him to be hollow-hearted, and maliciously minded against me, I ought wisely and warily to avoid his society, and to take heed of the snares which he layeth for me.2 (For which we have the pattern of David, 3and Christ) yet so to pass by the wrongs done as if none had been done.
A. Wee must put difference betwixt a wrong done vpon such an occasion as may afterwards be auoided, and that which ⟨p. 187⟩is done vpon an euill disposition, which remaining in a man, may be a meanes to make him continue to doe more and more wrongs. The wrong of the former must be so forgiuen, as the wrong doer be so accepted as if he had done no wrong at all. As for the latter, we are to try if he may be brought to sight of his euill disposition, and to repentance for the same. If he be, then ought we to esteeme him as if hee neuer had done vs any hurt. But if obstinately he persist in that euill disposition, and be like, on all occasions, againe and againe to wrong vs, though we doe, as we ought, fully forgiue all the wrongs done, and neither take any present reuenge, nor keepe them in mind and memory for any future reuenge, yet may we in our iudgement esteeme him to be such an one as wee finde him to be.1 (Woe to them that call euil good: that put light for darknesse, and sweet for bitter.) For example, if I finde one of whom I haue had a very good account, and thereupon vsed him very familiarly, to haue no command of his tongue, but on all occasions to be ready to blab out, and blaze abroad whatsoeuer hee seeth or heareth, if therein hee haue wronged mee, I may forbeare to vse him so familiarly as I did before, and take heed what secrets I communicate to him, though I fully forgiue the wrong that is past. Or if I haue accounted one to be an intire friend to mee, but by experience finde him to bee hollow-hearted, and maliciously minded against mee, I ought wisely and warily to auoid his societie, and to take heed of the snares which he layeth for me.2 (For which wee haue the patterne of Dauid, 3and Christ) yet so to passe by the wrongs done as if none had been done.
1. Revenge must be purged out of the heart. The heart is the fountain. If that be cleansed the streams will be clear.
1. Reuenge must be purged out of the heart. The heart is the fountaine. If that bee cleansed the streames will bee cleare.
2. Wrong must be put out of mind and memory so far as possibly can be. Things forgotten are as things not done.
2. Wrong must bee put out of minde and memory so farre as possibly can be. Things forgotten are as things not done.
3. No needful kindness must be denied to him that hath wronged us.
3. No needfull kindnesse must bee denied to him that hath wronged vs.
4. Occasions of doing good to wrong doers must not only be taken, but sought. Readiness and willingness to do all offices of courtesy and charity to such as are ready to do all the mischief and injury that they can unto us, showeth that no revenge lurketh in our hearts. Continual fruits of love cannot issue out of a revengeful heart.
4. Occasions of doing good to wrong doers must not onely bee taken, but sought. Readinesse and willingnesse to doe all offices of courtesie and charitie to such as are ready to doe all the mischiefe and iniurie that they can vnto vs, sheweth that no reuenge lurketh in our hearts. Continuall fruits of loue cannot issue out of a reuengefull heart.
The several points of the condition annexed to the fifth Petition having been distinctly handled, for better clearing thereof, sundry questions about proper debts, suits in Law, and execution of Justice are to be resolved.
The seuerall points of the condition annexed to the fift Petition hauing been distinctly handled, for better clearing thereof, sundry questions about proper debts, sutes in Law, and execution of Iustice are to be resolued.
§. 149. Of requiring proper Debts.
Q. May a Christian require debts of money or other like things due to him?
Q. MAy a Christian require debts of money or other like things due to him?
A. He may. For
1. The Law of God giveth liberty to a Creditor to take a pledge of the Debtor for security of paying the debt:1 in case the debtor be not very poor, and the Pledge such an one as he cannot spare.
1. The Law of God giueth liberty to a Creditor to take a pledge of the Debter for securitie of paying the debt:1 in case the debter be not very poore, and the Pledge such an one as he cannot spare.