A Guide to Go to God, Petition 5 · Section 141 – Section 144
§. 141. Of making ſatisfaction for wrongs done to man.
Q. VVHat doctrine doth this title DEBTERS applyed to wrongs do…e to men, imply?
A. Wrong doers muſt make ſatisfaction for the wrong which they do. EueryEvery wrong is a debt. But a debt muſt be ſatisfied, according to this chargeaRom. 13. 8. Owe nothing to any man. bLeu. 6. 2 &c. Numb. 5. 7.God gaue to the Iſraelites an expreſſe law for reſtitution or ſatisfaction of that wherein one had wronged another.
By ſatisfaction, as by a plaiſter, the wound which is made is healed, and ſo wrong becometh to be as no wrong.
The truth of repentance for the wrong which is done, is alſo manifeſted by ſatisfaction.cLuke 19. 8. Zaccheus hereby gaue euidēce of his vnfeigned repentance. Were it poſſible to make ſatisfaction for the debts wherein we ſtand bound to God, we ought to do it. But becauſe by reaſon of the infiniteneſſe of that debt wee are not in any ſort able to ſatisfie it, Chriſt, who is able, hath vndertaken it. He is become our Suretie, He hath diſcharged our debt. So as in regard of our debts to God, all that is expected of vsus for ſatisfaction thereof, is by a true faith to apply the ſatiſfaction of Chriſt. But becauſe wee may be profitable to man, & may make ſome recompence for that wrong we hauehave done to him, we ought in this caſe to do to the vttermoſt of our power what we can.Pollicetur ſibi magnae …wrae fore vt omnia ciuitatibus quae cuiuſ que , fuiſſent reſtituerentur. Cic. in Ver. Aut vim fieri vetat, aut reſtitui factam iubet? Idem pro Cecin. He that is carefull to make ſatisfaction, ſheweth that he is ſenſible of the wrong he hath done, and would if it were poſſible, that it had not bene done: which implyeth a penitent heart.
Beſides, common iuſtice and equitie requireth ſatisfaction in what we are able. The heathen by the light of nature well diſcerned as much; and hauehave giuen many good directions thereabout. What a ſhame would it be for them that hauehave the light of the Goſpell added to that light of nature, more to liue in darkneſſe, and more to louelove the workes of darkneſſe, then they did?
Obiect. They to whom men are indebted muſt forgiue their debters. Why then ſhould debters thinke of reſtitution or ſatisfaction?
Anſw. 1. That dutie of forgiueneſſe is required in caſe that a debter cannot through diſabilitie, or will not through obſtinacy make ſatisfaction. But it giueth no libertie to him that is able, to bee willfull in refuſing to do what hee is bound to do.
2. Gods requiring merciemercy of one, doth not iuſtifie iniuſtice and iniurie in another.
Wherefore let eueryevery one looke to that eſpecially which belongeth to him:Redreſſe wrong and obſerue wherein he hath wronged another, to do him the beſt right that he can: and that according to the wrong which hee hath done. If it be a wrong knowne, humbly to acknowledge the ſame to the partie wronged. If an inferiour hauehave wronged his ſuperiour by any diſloyaltie, let him bee the more loyall for the time to come. If one vnderunder ſubiection hauehave bene rebellious, let him be the more ſubmiſſiue and obedient. If one who owed ſeruice to another hauehave bene negligent or careleſſe in his buſineſſe, let him be the more induſtrious and diligent. Let him that hath any way dealt vnmercifully with another, take all occaſions to ſhew the more merciemercy to him. He that hath any way defrauded another, let him to his vttermoſt power make full reſtitution. He that hath impeached the good name or credit of another, let him endeauour to right him whom he hath diſcredited, in his reputation. And ſo in other wrongs. Thus will there be an healing of the wounds that hauehave bene made. And this is fruite worthie of repentance, Math. 3. 8.which we are commanded to bring forth. Note this all ye that by word or deed hauehave offended any. Adde not obſtinacie to iniurie. Perſiſt not in wrong. That is to make the ſinne out of meaſure ſinfull. To your ſinne your iudgement ſhall be anſwerable.
As for ſuch, as hauing done wrong refuſe reconciliation when it is offered, ſurely they hauehave a diuelliſh ſpirit. Such were they of whom the Pſalmiſt thus complaineth,Pſal. 120. 6, 7. My ſoule hath long dwelt with him that hateth peace. I am for peace, but when I ſpeake, they are for warre. Theſe are fire-brands in the ſocieties where they are. More fit to liue in hell among diuels, then on earth among men.
§. 142. Of departing from our right.
Q. WHat other doctrine may bee gathered from this metaphor DEBTERS in relation to the dutie of forgiuing?
A. To forgiue we muſt part with our right. For a debter to pay what he oweth is a right, due to the creditor. But a debter muſt be forgiuen. This cannot be, except the Creditor let go his right: and forbeare to exact that, which, were it not for this dutie of forgiuing, he might exact. Saul hauing ſhewed himſelfe a profeſt mortall enemie againſt Dauid, acknowledged, that Dauid, when he had him in his power, might hauehave killed him: ſo as in ſparing him, Saul acknowledged that Dauid departed from his right.a1. Sam. 24. 18, 19. Thou haſt ſhewed this day (ſaith Saul to Dauid) how thou haſt dealt well with me: foraſmuch as when the Lord had deliuered me into thine hand, thou killedſt me not. For if a man find his enemie, will he let him go well away? The truth is, that Dauid was by all law bound to ſpare Sauls life, and to forbeare all reuenge againſt his perſon, becauſe he was with his Soueraigne: whichb1. Sam. 24. 5, 6. Dauid well knew, and accordingly hee profeſſed as much: butc—18, 19. in Sauls opinion he departed from his right: which he did in truth ind2. Sam. 19. 22, 23. Shemeis caſe. We hauehave a worthy patterne for departing from ones right for peace ſake in thecMat. 17. 26. 27 example of Chriſt, who though hee were able to proue that hee was not bound to pay tribute, yet payd it. Sof1. Cor. 9. 15. S. Paul did forbeare to exact that of the Churches which he might hauehave done.
If a man hauehave no right to exact that which he ſeemeth to forgiue, his forgiueneſſe is no forgiueneſſe. It is no worke of merciemercy.
The common practiſe of men,Vttermoſt of right not alwaies to bee ſtood vponupon. in ſtanding to the vttermoſt for their right, cannot ſtand with the equitie of that which is here profeſſed, We forgiue our debters. In all manner of wrongs to a mans place, perſon, chaſtetie, goods, or good name, there is a kind of right for a man to take reuenge, and ſuch a right, as it may be, is not condemned, but rather iuſtified by mans law. What kind of debt then can be forgiuen, if that, which may bee thought mans right, be exacted to the vttermoſt? Quarrels, contentions, needleſſe but harmefull ſuites in Law, diſturbances of peace, and other miſchiefes for the moſt part ariſe from mens ouerſtrict ſtanding to that which they conceiue to be their right, from which they will not yeald one heires breadth. If the Law giuegive a man aduantage againſt his neighbour for a reproachfull word, for a ſudden though light blow, for a treſpaſſe on his Land, for any forfeiture, or the like, that aduantage is taken by many: and therein they thinke they do what they may do: and yet for all that, therein they may do much wrong: for oft times Extreame right is extreame rigour. Summum ius ſumma iniuria.Learne wee more to weigh what Chriſtian equitie and charitie requireth vsus, then what conceipt of our owne right, or extremitie of humane Law may egge vsus on to do. Thus will peace, vnitie, amitie, and charitie be preſerued and contiuned among men.
§. 143. Of forgiuing all ſorts of Debters.
Q. VVHat doctrine doth the expreſſing of Debters in the plurall number import?
A. All ſorts of Debters muſt be forgiuen. The Debters here hauehave no limitation. Forgiueneſſe therefore muſt hauehave no reſtraint. Whoſoeuer do offend, friend or foe, neighbour or ſtranger, great or meane, rich or poore, inferiour or ſuperiour: In whatſoeuer any do offend and wrong vsus, in our place, perſon, chaſtitie, goods, or good name: yea if one man ſhall in many offences, or oft in one offence become a debter, and in that reſpect be as many debters: forgiueneſſe in all theſe, and in all other like caſes muſt be granted.aPhilem. v. 17. S. Paul requireth Philemon to forgiue his inferiour, his ſeruant.b1. Sam. 24. 7. Dauid forgaue his ſuperiour, his Soueraigne.cNum. 12. 2, 13. Moſes forgaue the wrong done to his place and dignitie.dAct. 7. 60. Stephen forgaue the wrong done to his perſon and life. Dauid forgaue the wrong done to hise2. Sam 3. 14. chaſtitie and to hisf—19. 23. good name. The forenamed wrong which Philemon was required to forgiue was in goods. Many, many were the wrongs which the Prieſts, Scribes, Phariſes, and other Iewes did to Chriſt, yetgLuke 23 34. he forgaue them all.
MercieMercy hath no ſtint ſet vntounto it. It is as a ſpringing fountaine which can neuer be dried vp. Though neuer ſo much be fetched from it continually, yet it euer remaineth full.h1 Cor. 13. 4, 7. Charitie is bountifull, it beareth all things, foreign.beleeueth all things, hopeth all things, endureth all things. Forgiueneſſe therefore, being a worke of mercy and charitie, is of the ſame nature and condition.
As for the kind of debts, the greater they be, or the more it goeth (as we ſpeake) againſt the haire, againſt our corrupt diſpoſition to forgiue them, the greater is our glorie in forgiuing them. To forgiue a ſmall debt, a ſmall wrong, is ſcarce thankſ-worthy. He is worſe then a ſauage that can paſſe by nothing.
Hereby further triall may be made of the truth of forgiueneſſe,Triall of true forgiueneſſe. whether it flow from the forenamed fountaine of merciemercy and charitie, or be forced, and performed on bie reſpects. If it extend it ſelfe onelyonly to ſome Debters (whom for kindred or friendſhip ſake, or for hope of recompence, or for feare of greater miſchiefe, or for ſome other like bie reſpects we are willing to forgiue) and not to all ſorts of debters: or to ſmall debts and wrongs (the forgiuing whereof is ſcarce thankſ-worthie) or otherwiſe if it be drawne drie by the multiplication of debts: and after ſome debts forgiuen it be no more to be found, ſurely it is not true forgiueneſſe: it floweth not from the right fountaine and head. By this note of tryall may many be found faultie in the condition here required: the extent whereof as it is to be applyed to enemies who moſt incenſe the wrath of man: ſo to neighbours, who, by reaſon of the many occaſions of offence through their continuall commerce, do moſt often prouoke: yea and to friends alſo, from whom offences are moſt vnkindly taken. All muſt be forgiuen.
After the Dutie required, the Perſons tied thereto, and the Parties to whom it is to be performed, The Peſtraint thereof in this word OVR followeth to be handled.
§. 144. Of forgiuing our owne Debters.
Q. VVHy is this particle of reſtraint, OVR, applyed to thoſe Debters whom we muſt forgiue?
A. 1. To diſtinguiſh them from Gods Debters.
2. To diſtinguiſh them from other mens Debters?
Q. What doctrine ariſeth from this reſtraint?
A. EueryEvery one muſt meddle with his owne debts. Luke 11. 4.Saint Luke maketh this doctrine moſt cleare,Securus huius orationis fiducia de ſuis admiſſis veniam poſtulabit, quiſquis re miſſus erga ſuos duntaxat, non erga domini ſui extiterit debito res. Abb. Iſaac de Orat. cap. 21. by ſhewing who are our debters, namely, EueryEvery one that is indebted to VsUs. He ſaith To vsus, not to others. Duely weigh all the places where this duty of forgiuing is preſſed on man, and you ſhall find it limited with this reſtraint. Gods word layeth no charge on man either to forgiue Gods debts, or other mens debts.
True merciemercy, charitie, patience, and wiſedome, is exerciſed in forgiuing our owne debts onelyonly: and thereby are theſe vertues beſt diſcerned to be ſound and good.
It is intolerable preſumption for man to take vponupon him to forgiue Gods debts, which are ſinnes: as we hauehave*§. 126. before noted. One man may pray to God for ſuch as ſinne (asbActs 7. 60. Stephen did) that God would not lay their ſinne to their charge: and by that meanescIam. 5. 15. ſinne may be forgiuen: but no man can himſelfe actually forgiue any ſinne.
1. Obiect.d2. Sam. 12. 13. Nathan forgaue Dauids ſinne.
Anſw. He onelyonly pronounced remiſſion of his ſinne in the name of the Lord. His words are expreſſe, The Lord hath put away thy ſinne.
2. Obiect. eIoh. 20. 23.Chriſt giueth power to his Apoſtles to forgiue ſinnes.
Anſw. He giueth not them power actually of themſelues or in their owne name to forgiue: but to declare, to apply in particular, and to aſſure the conſcience of the penitent beleeuer that God hath forgiuen him his ſinnes.
As for other mens Debters,A point of folly to diſcharge other mens debts it is the part of a buſie-bodie to vndertake the forgiuing of them. Such remiſſion may be an occaſion of much contention, and thereby a man may bring himſelfe into needleſſe danger.Pro. 26. 17. He that paſſeth bie, and medleth with ſtrife that belongeth not to him, is like one that taketh a dogge by the eares. What getteth ſuch an one but a ſnap for his paines: Well therefore doth the Wiſe-man brand him for a foole that medleth, Prou. 20. 3.namely with other mens matters.
It is further a note of hypocriſie for a man to bee forward,A note of hypocriſie to ſtir vp others to forgiue what they themſelues forgiue not. and earneſt in preſſing other men to forgiue their debters, and yet is himſelfe hard-hearted to his owne debters. They are in ſome reſpects like to thoſe notorious hypocrites, that laid ſuch burdens on other mens ſhoulders, as they themſelues would not moue with one of their fingers. Math. 23. 4.The hard-heartedneſſe of theſe men to their owne debters is ſo much the more offenſiue, and inexcuſable, by how much the more earneſt they are with others to forgiue.Rom. 2. 21, 22, &c. The Apoſtles ſeuere exprobration againſt ſuch as did not themſelues practiſe that which they taught others, may fitly be applyed to theſe hypocrites.
The laſt point obſeruable in the condition annexed to the Fift Petition is the note of Reſemblance, As, which remaineth to be handled.