satisfaction for wrongs done to man Q. VVHat doctrine doth this title DEBTERS applyed to wrongs doâ—e to men imply A. Wrong doers must make satisfaction for the wrong which they do Euery wrong is a debt But a debt must be satisfied according to this charge a Rom. 13. 8. Owe nothing to any man b Leu. 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 c Luke 19. 8. Zaccheus hereby gaue euideÌ„ce 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 vs 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 haue done to him we ought in this case to do to the vttermost of our power what we can Pollicetur sibi magnae â—wrae fore vt omnia ciuitatibus quae cuiusque 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 haue giuen many good directions thereabout What a shame would it be for them that haue the light of the Gospell added to that light of nature more to liue in darknesse and more to loue 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 mercie of one doth not iustifie iniustice and iniurie in another Wherefore let euery 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 haue wronged his superiour by any disloyaltie let him bee the more loyall for the time to come If one vnder subiection haue bene rebellious let him be the more submissiue and obedient If one who owed seruice to another haue 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 mercie 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 haue 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 haue 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 haue 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 haue killed him so as in sparing him Saul acknowledged that Dauid departed from his right a 1. 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 which b 1. Sam. 24. 5 6. Dauid well knew and accordingly hee professed as much but c 18 19. in Sauls opinion he departed from his right which he did in truth in d 2. Sam. 19. 22 23. Shemeis case We haue a worthy patterne for departing from ones right for peace sake in the c Mat. 17. 26. 27 example of Christ who though hee were able to proue that hee was not bound to pay tribute yet payd it So f 1. Cor. 9. 15. S. Paul did forbeare to exact that of the Churches which he might haue done If a man haue no right to exact that which he seemeth to forgiue his forgiuenesse is no forgiuenesse It is no worke of mercie The common practise of men Vttermost of right not alwaies to bee stood vpon 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
his debter fall into extreme pouertie and be not able to pay what hee hath borrowed willingly to remit the whole debt and in such a case not so much as to looke for any thing againe 3. Some restraine that generall particle nothing to interest and ouerplus Sentit opinor de fâ—nore quod ex mutuâ— redit Nam in hunc sensum interpretantur veteres Erasm in Luc. 6. 35. as if he had said Lend hoping for nothing aboue the principall or for nothing by way of interest In this sence it maketh not against the forenamed position of requiring a mans due debt See D. Downam on the 15. Psal interest being no due debt but forbidden by Gods word §. 150. Of going to Law Q. MAy a Christian by Law exact his due debt in case his debter be able but wilfull and refuse to pay it A. Yea he may For publicke Magistrates and Iudges who haue power to determine cases in Law Rom. 13. 1. are of God God hath appointed them to force such as are wilfull and obstinate to do that which is iust and right and to giue to euerie one his owne yea and commanded his people in matters of controuersie to stand to the determination of the Iudge Deut. 17. 8. 9 10 11. Obiect S. Paul blameth the Corinthians for going to law one with another 1. Cor. 6. 1. Answ Going to law is not there simply blamed and forbidden but sundry abuses thereof As 1. Going to vnfit Iudges whom the Apostle stileth vniust Ver. 1 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 5. and vnbeleeuers and bringing Christians before them 2. Contending about small matters and meere trifles euen about words and light damages 3. Too much forwardnesse to Law When Law is the first remedie that is vsed for getting that which a man conceiues to be his right Many are so forward that secretely without any notice giuen to the partie sued they will steale a iudgement 4. Doing wrong themselues Ver. 8. Euen they who went to Law were wrong doers as the Apostle saith you do wrong Many which do wrong to others complaine and commence suite in Law against those to whom they do the wrong to colour the wrong which themselues do and to get aduantage for doing the greater mischiefe Q. In what cases may Christians go to Law A. 1. Deut. 17. 8. In matters of moment which are too hard for priuate Christians to decide 2. When we haue to do with wilfull persons who will be brought to nothing but what they are forced vnto Saint Paul hauing to do with such Acts 25. 11. was forced to appeale to Caesar 3. After all priuate meanes that we can thinke of haue bene vsed So as Law must be vsed in the last place as the last remedie After one hath admonished a brother secretly yea and taken the helpe of some few friends Math. 18. 15 16 17. and yet he remaineth obstinate Christ aduiseth to tell such as are in autoritie Prouided that all suites in Law be made in loue 1. Cor. 16. 14. Let all your things be done in charitie Many are of opinion that no man can go to Law in charitie But they are grosly deceiued For 1. He that iustly and rightly goeth to Law at least supposeth that he hath right on his side and that the partie whom hee sueth doeth wrong in that for which he is sued Now to bring a wrong-doer to do right is a dutie and fruite of loue 2. Suing in Law hath respect onely to that particular thing which is in question But charitie extends it selfe to all things wherein one may be profitable to another The man that in one particular seeketh to haue from another that which of right belongeth to himselfe may in all other things be readie to do what good he can to that other 3 The manner of prosecuting a sute of Law may be as with all equitie so with much tendernesse mildnesse and compassion and so that very particular be done in loue 4. In a doubtfull case questioned in Law a man may bee so willing to stand to the sentence of Law as to bee content either way whether it goe with him or against him Yea if it appeare that right be on his aduersaries side to bee glad that the Law hath discouered right euen against himselfe Doth not this shew much loue Wherefore though by the Apostles prohibition we are taught 1. Cor. 6. 1. c. as much as may be to forbeare Law to suffer some losse to beare with some wrong and in some things to part with our right yet on the forenamed grounds and with the forenamed prouiso it is both lawfull and expedient to seeke the helpe of Law the ends whereof are very good as To defend the innocent to releeue the oppressed to punish the euill doers to decide doubts to determine rights and to giue euerie one their owne §. 151. Of Magistrates punishing wrong Q. MAy wrong done to a man be punished A. Yea by such as haue authoritie The Lord hath giuen to Magistrates and such as are in authoritie the power which of right belongeth to them for this end a Rom. 13 4. Deut. 25. 1 2. To punish euill doers b 1. King 2. 31 46. They that haue so done haue bene commended for it c 1. Sam. 3. 13. They who haue beene negligent therein haue themselues beene punished of God He to whom the wrong is done may forgiue the wrong done and yet the Magistrate punish him Q. May Magistrates punish wrong done to themselues A. Yea also For the office of a Magistrate may be distinguished from his person The wrong is done to his person the punishment is taken by vertue of his place and office The wrong for which Salomon commanded Adonijah to be slaine and Abiathaer to be remoued from the Priesthood was against himselfe Compare 1. King 17. c with King 2. 24 26 31. and the particular occasion which he tooke of putting Ioab to death was conspiracie with Adoâ—ijah against himselfe Q. How then are Magistrates tied to forgiue their debters A. By being restrained from priuate reuenge In which respect Dauid blesseth God for keeping him from reuenging himselfe with his owne hand 1. Sam. 25. 33. We must distinguish betwixt publicke iustice and priuate reuenge 1. f Deut. 17. 9. That ariseth from iudgement g Gen. 4. 5. this from wrath 2. h 2. Cor. 4. 2. That is accompanied with loue i Gen. 27. 41. this with hatred 3. k Rom. 13. 4. That is done in Gods name this is a mans owne All priuate reuenge though no outward hurt or wrong be done thereby is a sinne in the reuenging partie because of the inward corruption whence it ariseth Much hurt may fall on a delinquent by publicke Iustice and yet no sinne in the execution thereof because it may stand with equitie pitty mercy and charity and
I had pittie on thee Considering the great things we receiue for small let vs 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 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 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 vs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 24. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 haue beene heere before thee and obiect if they had ought against mee So as the reconciliation required is in a variance whether we haue 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 dâ—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 onely 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 vs. Yea then especially we ought thorowly to sift search and examine our selues whether those or any other like euill qualities haue been bred in vs or haue entred into vs and still remaine lurking in vs. First purge them out before thou prayest d Oâ—e 6. 6. Ad sacrificium cum dissentione venientem Deus reâ—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 e Isa 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 g Iam. 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 vpon 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 vpon their Soueraigne and Kingdome where they liue as Iesuites and other Papists oft doe It is probable that h Luk. 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 i Psal 109. 17. 1â— As a man loueth cursing so shall it come vnto him as he cloatheth himselfe with cursing so shall it come into his bowels like water and like oyle into his bones §. 154. Of the assurance which our forgiuing giueth of Gods forgiuing vs. Q. The first end was A motiue to forgiue §. 152. VVHat doctrine doth the other end of the condition annexed to the fift Petition afford A. Mans forgiuing his Brother giueth assurance of Gods forgiuing him This is one maine end of adding this condition of our forgiuing our brother to our desire of Gods forgiuing vs as is euident by that causall Particle FOR which Saint Luke setteth before it Luke 11. 4. thus For wee also forgiue The reference which Christ maketh immediately after this prayer doth make the point most cleare Math. 6. 14.