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.
Such is the surpassing excellency of God,1 such the brightness of his Majesty, such the absolute supremacy of his Sovereignty, such the omnipotency of his power, such his all-sufficiency, as man compared to God isf but dust and ashes, gvile, hwretched and miserable: yeai All nations before him are as nothing, and they are counted to him less then nothing. What man is, he is of God. God is our Creator, we the work of his hands. He our Sovereign,6 we his subjects. Betwixt man and man there is no such difference. All, in relation to God the high Lord, are fellow servants. Though in a mutual relation one to another there be some differences, as betwixt Magistrates and Subjects, Masters and Servants, Parents and Children, yet are those differences but external, and temporal. External, in the affairs of this world, for outward order and government. (k In Jesus Christ all are one) Temporal, for the time of this world. (After this lifel the servant is free from his Master. m
All are as Angels,) yea all children of Adam, as in the points of their humiliation they are from the same mould, of the same corrupt nature, subject to the same infirmities, at length brought to the same end, so in the points of their exaltation, they are all (I speak
of the several sorts and kinds of men not of every particular person) they are all made after the same Image, redeemed by the same price, partakers of the same grace, and heirs of the same inheritance. If then God, the Creator of all, and Supreme Lord over all, who standeth in no need of any thing that man can do, nor can reap any benefit from man, who never wronged any, nor needeth forgiveness, if God forgive man,
shall not man forgive man, one creature another, one fellow-servant another, man who needeth mans help, and may reap much good by mutual agreement and reconciliation with man, who oft wrongeth another, and needeth to be forgiven of others, shall not man forgive man, man that daily sinneth against God? As the difference betwixt God in relation to man, and man in relation to other men is beyond comparison: so also is the debt which man oweth to God, and that which one man oweth to another.
In the Parable the debt due to the Lord is said to be ten thousand Talents: and the debt due to the servant, an hundred pence. Amongst men some difference
⟨p. 195⟩
there is betwixt Talents and Pence:
Such is the surpassing excellencie of God,1 such the brightnesse of his Maiestie, such the absolute supremacie of his Soueraigntie, such the omnipotencie of his power, such his all-sufficiencie, as man compared to God isf but dust and ashes, gvile, hwretched and miserable: yeai All nations before him are as nothing, and they are counted to him lesse then nothing. What man is, he is of God. God is our Creator, we the worke of his hands. He our Soueraigne,6 we his subiects. Betwixt man and man there is no such difference. All, in relation to God the high Lord, are fellow seruants. Though in a mutuall relation one to another there be some differences, as betwixt Magistrates and Subiects, Maisters and Seruants, Parents and Children, yet are those differences but externall, and temporall. Externall, in the affaires of this world, for outward order and gouernement. (k In Iesus Christ all are one) Temporall, for the time of this world. (After this lifel the seruant is free from his Maister. mAll are as Angels,) yea all children of Adam, as in the points of their humiliation they are from the same mould, of the same corrupt nature, subiect to the same infirmities, at length brought to the same end, so in the points of their exaltation, they are all (I speake* of the seuerall sorts and kinds of men not of euery particular person) they are all made after the same Image, redeemed by the same price, partakers of the same grace, and heires of the same inheritance. If then God, the Creator of all, and Supreme Lord ouer all, who standeth in no need of any thing that man can do, nor can reape any benefit from man, who neuer wronged any, nor needeth forgiuenesse, if God forgiue man,11 shall not man forgiue man, one creature another, one fellow-seruant another, man who needeth mans helpe, and may reape much good by mutuall agreement and reconciliation with man, who oft wrongeth another, and needeth to be forgiuen of others, shall not man forgiue man, man that daily sinneth against God? As the difference betwixt God in relation to man, and man in relation to other men is beyond comparison: so also is the debt which man oweth to God, and that which one man oweth to another.12 In the Parable the debt due to the Lord is said to be ten thousand Talents: and the debt due to the seruant, an hundred pence. Amongst men some difference ⟨p. 195⟩there is betwixt Talents and Pence:
1and betwixt ten thousand, and one hundred: so that, as in a Parable, that setteth out a great difference betwixt the debt wherein we stand bound to God, and that which one man oweth to another. And this difference doth much enforce the motive taken from Gods example. If God forgive Talents, shall not we forgive Pence? If God forgive ten thousand, shall not we forgive one hundred? But this difference is only in a Parable. In truth there is infinitely more difference betwixt the sins which we commit against God, and the wrongs which one man doth to another, in weight, then betwixt Talents and Pence: and in number, then betwixt ten thousand and one hundred. Our sins for weight are infinite, being committed against an infinite Majesty. The penalty due to them is Gods infinite wrath, the infinite curse of the Law, eternal damnation. No such wrong can possibly by done to man. As for the number of our sins it is innumerable. 2They are moe then the hairs of our head. No man can do so many wrongs to us as we do daily commit sins against God. On these and other like grounds might the Lord well say to his hard-hearted servant,3 I forgave thee: Shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee? Considering the great things we receive for small, let us not be slack to forgive one another.4
1and betwixt tenne thousand, and one hundred: so that, as in a Parable, that setteth out a great difference betwixt the debt wherein we stand bound to God, and that which one man oweth to another. And this difference doth much enforce the motiue taken from Gods example. If God forgiue Talents, shall not we forgiue Pence? If God forgiue ten thousand, shall not we forgiue one hundred? But this difference is onely in a Parable. In truth there is infinitly more difference betwixt the sins which we commit against God, and the wrongs which one man doth to another, in weight, then betwixt Talents and Pence: and in number, then betwixt ten thousand and one hundred. Our sinnes for weight are infinite, being committed against an infinite Maiestie. The penaltie due to them is Gods infinite wrath, the infinite curse of the Law, eternall damnation. No such wrong can possibly by done to man. As for the number of our sinnes it is innumerable. 2They are moe then the haires of our head. No man can do so many wrongs to vs as we doe daily commit sinnes against God. On these and other like grounds might the Lord well say to his hard-hearted seruant,3 I forgaue thee: Shouldest not thou also haue had compassion on thy fellow-seruant, euen as I had pittie on thee? Considering the great things we receiue for small, let vs not be slacke to forgiue one another.4
This pattern of God is duly to be weighed, and oft to be meditated on. Good patterns and presidents as they give good directions, so they are great incitations, and inducements to stir us up to do a thing: especially when they are the examples of such as we have just cause highly to esteem. Now who is more highly to be esteemed, then God? what more worthy pattern can there be? An high honour it is to be like unto God, & to do as he doth. Gods example is a perfect pattern: and in that respect to be followed: yea so much the rather because it taketh away all those pretences which men use to allege for justifying their revenge, and not forgiving such as wrong them.
This patterne of God is duly to be weighed, and oft to be meditated on. Good patternes and presidents as they giue good directions, so they are great incitations, and inducements to stirre vs vp to do a thing: especially when they are the examples of such as we haue iust cause highly to esteeme. Now who is more highly to be esteemed, then God? what more worthy patterne can there be? An high honor it is to be like vnto God, & to do as he doth. Gods example is a perfect patterne: and in that respect to be followed: yea so much the rather because it taketh away all those pretences which men vse to alledge for iustifying their reuenge, and not forgiuing such as wrong them.
5. It beseemeth not my place and honour to put up wrongs.1
5. It beseemeth not my place and honour to put vp wrongs.1
1Quid aduersus cum tantopere iracundia efferuescis, si quis negligentior, &c. quum te ipsum inspicere oporteat qualis tu aduersus Dominum fueris. Greg. Nyss. lib. de Orat.
