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duty_n child_n father_n honour_v 1,529 5 9.1433 5 true
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A85870 XI choice sermons preached upon severall occasions. With a catechisme expounding the grounds and principles of Christian religion. By William Gay B.D. rector of Buckland. Gay, William, Rector of Buckland. 1655 (1655) Wing G397; Thomason E1458_1; ESTC R209594 189,068 322

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A. That it be to the true God and that it be truly 4. Q Why to the true God A. Because he onely heareth all our words Ps 139.4 and knoweth all our wants Is 63.16 and seeth all our hearts Jer. 17.9 10. and is able to yeeld all helps Jam. 1.17 5. Q. What doe you imply and require in saying that it be truly A. That it be in humility in charity in faith in knowledge 6. Q. What humility A. Inward Joh. 4.24 and outward 1 Cor. 6.20 7. Q. What charity A. Free from wrath 1 Tim. 2.8 and from revenge Rom. 12.19 8. Q. What faith A. Absolute in spiritual things Jam. 1.5 6. but conditional in temporal things Mat. 26.39 9. Q What knowledge A. Of our want Rev. 3.17 of our words 1 Cor. 4.15 and of Gods will 1 Joh. 5.14 10. Q. What spirituall rule or form of Prayer have you A. The Lords Prayer so called because it was taught and given by Christ our Lord. 11. Q. Did he teach it for its proper use or for a pattern to follow A. Both for Mat. 6.9 It is After this manner pray ye Our Father c. And Luk. 11.2 it is When ye pray say Our Father c. 12. Q. What learn you for practise out of all aforesaid of Prayer A. To be diligent and earnest in the use of it publick and private Eph. 6.18 1 Thes 5.17 Secondly to begrudge no reverence 1 King 8.54 Luk. 22.41 Psal 95.6 Eph. 3.14 Thirdly to abhor Popish praying to Saints and in an unknown tongue Sect. 23. Of the Preface of the Lords Prayer 1. Q. HOw many parts hath the Lords Prayer A. Three a Preface a Sum of Petitions and a Conclusion 2. Q. What is the Preface A. Our Father which art in heaven 3. Q Are we restrained or directed in this Prayer to speak onely to the first person A. No for the name or title Father is common to the whole Trinity Mat. 23.9 Heb. 12.9 4. Q. How or why then is the first person particularly called God the Father A. For distinction not for division sake and in respect to the Son yet the whole Trinity is our Father 5. Q. And how is God our father A. By Creation Mal. 2.10 and by Adoption Rom. 8.15 6. Q. Whom doe you include and understand by this word our A. The whole Church 7. Q. May I not then say this Prayer alone by my self A. Yes in respect of bodily presence or company yet never alone or divided from the Communion of Saints that they may partake of the benefit of my prayers and I of theirs 8. Q. But doth not the plurality of this and the words following direct and invite us to pray with company A. Yes no doubt else Christ would not have so approved it as Mat. 18.20 9. Q. May I not then call God my Father A. No doubt I may in my particular faith but Christ here sets my Faith awork in the word Father and my Charity in the word Our 10. Q. Is God onely in heaven A. No but every where 1 King 8.27 Act. 17.27 11. Q. Why then doe we say which art in heaven A. Because there specially he revealeth and communicateth himself Is 66.1 12. Q. What do you gather for practise out of all aforesaid of the Preface of the Lords Prayer A. That we ought to perform the duties of children to God because we call him Father and the duties of brethren one to another because we call him our Father Secondly that alwaies especially in prayer I must be heavenly minded because I professe my Father to be in heaven Phil. 3.20 1 Pet. 1.4 Sect. 24. Of the first Petition 1. Q. HOw many Petitions be there in the Lords Prayer A. Six 2. Q. How may they be divided A. Into two equall parts the first three concerning Gods due the latter three concerning our own need 3. Q. Which is the first Petition A. Hallowed be thy name 4. Q. Hath God any proper name sufficient to express him A. No for his nature is infinite 5. Q. What may we understand here by his name A. Himself and whatsoever doth declare him to us 6. Q. Why doe you say himself A. Because he answereth and putteth his nature for his name Exod. 3.14 7. Q. And what especially doth declare him to us A. His Titles Ex. 6.3 Deut. 28.58 Secondly his Attributes Ex. 33.19 with 34.6 Thirdly his Ordinances as Word and Sacraments Act. 9.15 Fourthly his Works Rom. 1.20 8. Q. Can God receive any addition to his holiness A. No for he is absolute and perfect in himself Iob 22.23 Ps 16.2 9. Q. How then must Gods name be hallowed A. By all creatures in their kind Psal 145.10 and Psal 148.8 10. Q. How are we for our parts to hallow it A. With our tongue Ps 57.8 with our heart 1 Pet. 3.15 and with our hands Mat. 5.16 11. Q. Is then Gods name onely to be hallowed A. Yes for holiness is to the Lord Exod. 28.36 and becometh his house for ever Ps 93.5 12. Q. What then do you ask in this petition A. Grace for my self and all people rightly to glorifie God 13. Q. What doe you specially learn for practise out of all aforesaid of the first petition A. First to prefer Gods respects and service alwaies before mine own Secondly to direct and intend all that I ask or doe to Gods glory 1 Cor. 10.31 Thirdly to think all that I am and have too little for this 1 Cor. 6.20 Sect. 25. Of the second Petition 1. Q. WHat is the second petition A. Thy Kingdom come 2. Q. What is here meant by thy Kingdom A. The spirituall Government of the Church Militant Ps 1 10.2 3. Q. Who is King of this Kingdom A. Christ 1 Cor. 15.25 4. Q. Who are the subjects A. The Saints Rev. 15.3 5. Q. What are the Laws A. The Scriptures Is 8.20 Luk. 16.29 6. Q. Who are the enemies A. Satan and all his Instruments Eph. 2.2 6.12 7. Q. What doe you ask then in saying thy Kingdome come A. The preserving advancing and fulfilling of the Church Militant Ps 122.6 8. Q. How or wherein A. In the generall spreading of the Gospel Mat. 24.14 and in the particular reigning of the spirit in every one Luk. 17.21 9. Q. Is not the coming of the Kingdome of glory here also to be understood A. In generall no doubt it may as Rev. 22.20 and the fulfilling of the Church Militant implyeth it 10. Q. But must wee not here understand our own death for speeding us to glory A. We are not here bound to it for it is lawfull to preserve our own life Mat. 10.23 and to pray for the same 2 King 20.2 3 4 5. and the restoring of health is Gods mercy Phil. 2.27 11. Q. How is the coming of this Kingdom effected A. By the Ministry of the Word Mat. 9.37 38. 12. Q What doe you learn for practise out of all aforesaid of the second Petition A. First to acknowledge the
thought but a little before the beginning of this festival of the Nativity that we should have kept it in so sad colours as wee have done But God hath much fulfilled on us that threatning Am. 8.10 I will turn your feasts into mourning and your songs into lamentation I have there-fore now produced this text of mortification to conclude and close our festivall as suitable to our occasion that I may bring you to that Jam. 4.9 Be afflicted and mourn and weep let your laughter be turned into mourning and your joy into heaviness Yet not in reference to her that is gone but to our selves according to that of our Saviour which we may apply as spoken by her weep not for me but weep for your selves And I also think it my duty though her funerall be already past to give her this funerall farewell yet not to ingage to her praises as in such services the manner is For that is simply needlesse and especially in this place where she was so well known so much honored I will give her no more praise then that which St. John gives to that Lady to whom he writes his second Epistle whom he calls the elect Lady So might our late honorable Lady also have been called for her life and death did plentifully confirm it And truly if that title were set upon her tombe it would be no scant or slight epitaph for the height of all honour is in being the elect of God But I may not insist in her praises yet though I may not praise her I may praise God for her And therein I pray you to joine with me Praise God both for giving her and for taking her For giving her to be a mother both natural spiritual A mother natural for she was given to two Honorable husbands in their turns for fulfilling of that blessing Ps 128.3 Thy wife shall be as the fruitful vine c. so that she hath seen two honorable houses set up and well filled by two sonnes of her own body and a third house of honor planted with two hopefull plants of her daughters body and hath left a possibility of a 4th house to be set up in Gods good time by her third and youngest son And I may say also that she was given to be a spirituall mother as well as a natural mother even a mother in Israel though not in that sense as some dames even madames in this our age make themselves by taking on them the ministeriall work of preaching yet in some degrees beyond that of winning of souls by conversation recommended to women by Saint Peter 1 Pet. 3.1 For not onely to her family but upon all occasions to all commers and visiters who were not a few she had alwaies in a readinesse words edifying and ministring grace unto the hearers being able by the light of Orthodox truth to dazle and quench false lights now too common as oft as she met with them And she might be called a spirituall mother in that she was a fosterer and cherisher of the spirituall fathers and ministers as many as had any relation to her or occasion to be known of her they were not a few yea shee did not onely foster and cherish them with her purse but also incourage by her presence in visiting the publike congregation at least once every sabbath day By which constancie of her it seems her heavenly master whom she served took occasion to take her off from her work to bring her to her wages For not forbearing on a cold foggy day shee was stricken with cold or some ill aire or both so strongly that she soon apprehended it to be her last summoner And accordingly it proved for in a few daies it brought her to her end And as for giving her so also for taking her God is to be praised For taking her in a good time not in that sense as is said of many he died in good time when all the world were willing to be rid of him but she died in that good time when all that knew her would have been glad to have enjoyed her In a good time even in a time of gohd old age she having lived to her 72 year In a good time when she knew her masters calling and was in a right readinesse to open come unto him not taken suddenly nor with any violent distempering disease In a good time even in a time of peace It was a blessing to Josiah that he should not live to see the evill of wrath and judgement upon his nation but should be gathered to his grave in peace before trouble began 2 Chron. 34.27 28. but this our good Lady hath had a greater blessing even to outlive troubles and to be preserved through times of wrath and to die in peace and to leave all hers in prosperous peace and safety But how shall we praise God for her truly not in word alone but in work and life also Awake up my glory saith David Ps 157.8 he sets his tongue a work but with condition that his whole selfe shall not be idle For so it followeth there I my self will awake right early True praising God is not a bare word matter but a life matter a whole selfe matter And truly we cannot better praise God for this our deceased Lady then in applying and conforming our whole self to her our whole life to hers our eyes to her eyes our mouth to her mouth our hands to her hands as the Prophet Elisha did his to the Shunamites son 1 Kin. 4.34 I mean in point of imitation Not for any intent to revive her as that prophets intent was to that dead son but to the intent of quickning our soules as the lot was of that dead man who was cast into the sepulcher of Elisha 2 Kin. 13.21 that so living the life of the righteous which it seems Balaam forgot for he made no mention of it Num. 23.10 We may also die the death of the righteous and our last end may be like hers And so much of the first genenerall part or branch of this text namely the basenesse or vilenesse of man In that out of the consideration of the Heavens the moon and the starres this question is raised What is man The second SERMON upon the same text Ps 8.4 concluded in the same place and presence Jan. 15. 1653. THE first chiefe part or point of this text being before spoken of I come now to the second which is mans unworthinesse which I gather here to be implyed in that the question what is man is made and moved in and with reference and comparison to Gods mindfulness What is man that thou art mindfull of him This point of mans unworthinsse to Godward may be discovered by a twofold consideration namely of his indisposition to good and his disposition or or proneness to evil each of which are such and so great that it may be said The best man cannot do one