A Guide to Go to God, Petition 5 · Section 152 – Section 153
§. 152. Of imitating God in forgiuing wrongs.
Q. VVHy is the Condition annexed to the fift petition?
A. 1.Exemplo ineffabilis miſericordiae Dei, nos etiam ad dandam peccantibus in nos veniam cohortatur. Chryſ. Hom 20. in Mat. 6. Math. 6. 14, 15. To moue vsus to forgiue one another.
2. To giuegive vsus aſſurance of Gods forgiuing vsus.
A ſtrong motiue it muſt needs be, in that all the euidence that we can hauehave of Gods merciemercy in forgiuing vsus, ariſeth from our readie mind and forward diſpoſition to forgiue others. If we forgiue men, God will forgiue vsus. If we forgiue not men, God will not forgiue vsus. Our Lord therefore enioyneth vsus to make this profeſſion, As we forgiue, that we knowing and beleeuing Gods indulgencie and readineſſe to forgiue vsus, might be moued to do the like for others; and might not dare to approach to the merciemercy Seat of God to craue pardon of him, vnleſſe our conſcience can and doe beare witneſſe for vsus, that we are on all occaſions ready to grant pardon to ſuch as wrong vsus.
Q. What doctrine doth the firſt end of the condition added to the fift Petition afford?
A. Gods merciemercy to man is a forceable motiue for man to ſhew merciemercy to man.Gods patterne a weightie motiue. Therefore Gods practiſe is oft ſet as a patterne before men. Lege Chryſ. loco citato.Forgiue one another as God hath forgiuen you. Be mercifull, as your Father is mercifull. Walke in louelove, as Chriſt hath loued vsus.Eph. 4. 32. Be followers of God.Luke 6. 36. Be perfect,Eph. 5. 1, 2. as your Father in heauen is perfect.Mat. 5. 48.
Two eſpeciall things there be in Gods patterne which are of great force to moue vsus to imitate him.
1. That infinite difference which is betwixt him and vsus.
2. That infinite debt wherein we ſtand bound to his iuſtice.
Such is the ſurpaſſing excellencie of God,Infinite difference betwixt God and man. 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 isfGen. 18. 27. but duſt and aſhes, gIob 40. 4.vile, hReu. 3. 17.wretched and miſerable: yeaiIſa. 40. 17. 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,Equalitie betwixt man and man. 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. (kGal. 3. 28. In Ieſus Chriſt all are one) Temporall, for the time of this world. (After this lifelIob 3. 19. the ſeruant is free from his Maiſter. mMat. 22. 30.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, ſubiect to the ſame infirmities, at length brought to the ſame end, ſo in the points of their exaltation, they are all (I ſpeake*De generibus ſingulorum, non ſingulis generum. V… diſtinguit Auguſt. in E… chir. c. 103. & de correp. & Grat. c. 14. of the ſeuerall ſorts and kinds of men not of eueryevery 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,Ille qui nihil nos laeſit, non vult ſe vindicare de nobis: & nos quarimus vindicari qui penè quotidie deum offendimus? Aug. Hom. 42. in l. 50. Hom. 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.Mat. 18. 24, 28. 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 there is betwixt Talents and Pence: foreign. Cyril. Catech. myſt. 5.and 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 onelyonly 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. Pſal. 40. 12.They are moe then the haires of our head. No man can do ſo many wrongs to vsus as we doe daily commit ſinnes againſt God. On theſe and other like grounds might the Lord well ſay to his hard-hearted ſeruant,Mat. 18. 32. 33. foreign. I forgaue thee: Shouldeſt not thou alſo hauehave had compaſſion on thy fellow-ſeruant, euen as I had pittie on thee? Conſidering the great things we receiue for ſmall, let vsus not be ſlacke to forgiue one another.Cyril. loc. citat. Meditate on Gods patterne.
This patterne of God is duly to be weighed, and oft to be meditated on. Good patternes and preſidents as they giuegive good directions, ſo they are great incitations, and inducements to ſtirre vsus vp to do a thing: eſpecially when they are the examples of ſuch as we hauehave 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 vntounto 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.
Their pretences are ſuch as theſe.Pretences for reuenge anſwered.
1. He that hath wronged me is a baſe fellow.
A. What more baſe to thee, then thou art to God?
2. The wrong done is vnſufferable.
A. What? more vnſufferable then thy ſinnes againſt God?
3. It is not the firſt time that he hath wronged me.
A. Diddeſt thou neuer but once ſinne againſt God?
4. He may wrong me againe and againe if I put it vp?
A. Why doeſt thou thinke ſo vncharitably of thy brother? But maiſt thou not ſinne againe and againe againſt God?
5. It beſeemeth not my place and honour to put vp wrongs.Quid aduerſus cum tantopere iracundia efferueſcis, ſi quis negligentior, &c. quum te ipſum inſpicere oporteat qualis tu aduerſus Dominum fueris. Greg. Nyſſ. lib. de Orat.
A. Is thy place and honour greater then Gods?
6. I ſhall be counted a Coward if I reuenge not wrongs.
A. Is God ſo accounted for bearing with ſinnes?
If God do thus, why art thou ſo much incenſed with wrath, when any doth any wrong to thee? Thou ſhouldeſt rather behold thy ſelfe, how thou haſt carried thy ſelfe againſt God. If any thing will make thee forgiue, ſurely this will.
§. 153. Of praying without reuenge: and of praying for reuenge.
Q. VVHat other doctrine doth the ſaid end of the condition added to the Fift Petition import?
A. Prayer may not bee made for pardon, with a reuengefull minde. For we are bound to make profeſſion of forgiuing our debters, ſo oft as we pray for pardon of our ſinnes. The charge of lifting vp pure hands without wrath tendeth to this purpoſe.1. Tim. 2. 8. So doth alſo the charge of leauing the gift before the Altar, and being firſt reconciled, Math. 5. 23, 24.if we remember that our brother hath ought againſt vsus. foreign. Act. 24. 20. foreign.This phraſe, hath ought againſt thee, is a Law terme, and implyeth a ſute in Law, or a difference. So is it vſed by Saint Paul in his Apologie before Felix. They ought to hauehave beene heere before thee, and obiect, if they had ought againſt mee. So as the reconciliation required, is in a variance, whether we hauehave done, or receiued wrong. Satisfaction muſt be made for the wrong which a man doth. Remiſſion muſt be granted to the wrong which is done to a man. He that refuſeth to doe the one or the other, if he ſay the Lords Prayer, maketh a fearfull imprecation againſt himſelfe, as wee ſhall a§. 155. Sacrificium Deus non recipit. d…ſſidentis. Cypr. de Orat. Dom. §. 18.hereafter more diſtinctly ſhew. Let not therefore that man thinke that he ſhall receiue any thing of the Lord. The God of peace accepteth not the ſacrifice of him that is at variance.
Obiect. Is prayer then to be omitted when by a wrong done paſſion is moued.
Anſw. A double ſin would ſo be committed. One by omitting a bounden dutie. The other by perſiſting in an hatefull ſin. The onelyonly warrantable and comfortable courſe in that caſe, is to ſubdue paſſion, to caſt off deſire of Reuenge. Breach of charitie, giueth no diſpenſation for neglect of piety. Chriſts charge is this,*Mat. 5. 24. Iubot prius con cordare cum fratre, tunc cum pace redeuntem Deo munus offerre. Cypr. de vnitat. Eccl. §. 11 Firſt be reconciled, then come and offer thy gift. Let this bee well noted of ſuch as forbeare to come to the Lords Table becauſe they are not in Charitie. An vnchriſtian practiſe.
On this ground, as at all times, ſo eſpecially when we draw neare to the Throne of Grace, wee ought to keepe a narrow watch, that anger, wrath, enuie, malice, reuenge enter not into vsus. Yea then eſpecially we ought thorowly to ſift, ſearch, and examine our ſelues, whether thoſe or any other like euill qualities hauehave been bred in vsus, or hauehave entred into vsus, and ſtill remaine lurking in vsus. Firſt purge them out before thou prayeſt.dO…e. 6. 6. Ad ſacrificium cum diſſentione venientem Deus re…ocat ab altari, &c. Cypr. Loc. citat. God preferreth mercy before ſacrifice. Him that commeth to offer a ſacrifice being at variance, God calleth from his Altar.eIſa. 58. 4, 5. Them that faſt for ſtrife and debate God regardeth not:f—1. 15. neither will hee heare the many prayers of them whoſe hands are full of bloud. gIam. 1. 20.For the wrath of man worketh not the righteouſneſſe of God.
What now may wee ſay or thinke of ſuch as*See the whole Armour of God on Epheſ. 6. 19. Treat. 3. Part. 2. §. 57, 58. pray for vengeance to fall vponupon others? Surely their prayers are odious in Gods ſight, and thereby they pull vengeance on their owne pates: which they doe much more, that by Prayer, Vow, and Sacrament binde themſelues to doe miſchiefe, and take reuenge, yea & that vponupon their Soueraigne, and Kingdome where they liue: as Ieſuites, and other Papiſts oft doe. It is probable thathLuk. 13. 1. they whoſe bloud Pilate mingled with their ſacrifices, ſo did: and that that kinde of puniſhment as a iuſt recompence was by the diuine prouidence inflicted on them.iPſal. 109. 17. 1… As a man loueth curſing, ſo ſhall it come vntounto him: as he cloatheth himſelfe with curſing, ſo ſhall it come into his bowels like water, and like oyle into his bones.