Selected quad for the lemma: lord_n
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A85870
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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.
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Gay, William, Rector of Buckland.
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1655
(1655)
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Wing G397; Thomason E1458_1; ESTC R209594
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189,068
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322
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must not be dishonoured 4. Q. What is the Affirmative part A. Gods name must be honoured 5. Q. VVhat doe you especially understand here by taking Gods name in vain A. All abusing it to ill purpose as charming cursing mocking or to idle purpose as vain talking or swearing 6. Q. Is all swearing then unlawfull A. No for we must swear in truth in judgement and in righteousness Jer. 4.2 7. Q. VVhat is required to and in the truth and righteousness of an oath A. That it be of a true thing and truly 8. Q. VVhat mean you by a true thing A. In respect of the time past that nothing be affirmed which is not or denyed which is and in respect of the time to come that nothing be sworn or vowed that is either wicked as Act. 23.12 or uncertain as Jud. 11.30 Mat. 14.7 9. Q. VVhat mean you by truly A. 1. That it be not vainly nor idlely Jam. 5.12 Hos 4.1 2. 2. That it be not with false meaning to deceive the hearer for an oath is called the givers Gen. 24.8 Jos 2.17.20 because the sense of it before God is as the giver or hearer of it and not as the taker understandeth it 3. That it be by the true God Deut. 6.13 Is 65.16 Jer. 5.7 12.16 Psal 63.11 because he alone knoweth the heart and is able to answer all truth and falshood 10. Q. VVhat is the reason added to this Commandement A. For the Lord will not hold him guiltlesse that taketh his name in vain 11. Q. VVhat do you learn for practise out of all aforesaid of the third Commandement A. 1. To fear an oath Deut. 28.58 2. To hallow Gods name in all things Col. 3.17 3. To abhor Popish equivocations Sect. 36. Of the fourth Commandement 1. Q. WHat is the fourth Commandement A. Remember that thou keep holy the Sabbath day c. 2. Q VVhat are the parts in this Commandement A. An Affirmative a Negative and a Reason 3. Q. VVhat is the Affirmative part A. That which is expressed viz. That the Sabbath day must be hallowed 4. Q. VVhat is the Negative part A. That which is also partly expressed that the Sabbath day must not be prophaned 5. Q. Is our Sabbath the same day of the week as it was from the beginning A. No it is changed from the seventh to the first day of the week in honour of Christs Resurrection 6. Q. By whom was it so changed A. By the Apostles Act. 20.7 1 Cor. 16.2 And it is probable it was by Christ himself for they observed his commission 1 Cor. 11.23 1 Cor. 15.3 and it is called the Lords day Rev. 1.10 7. Q. How could that be changed which was in the Moral Law commanded A. The seventh day was to the Jews typical and ceremonial but a Sabbath is to all men moral 8. Q. How doth the morality of the Sabbath appear A. First because it was at first ordained in time of innocency Secondly because it was published in and with the Moral Law Thirdly because it is the employment of the Ministry Fourthly because it is the Law of nature to have a time set apart for own rest and for Gods service 9. Q. What then is here specially required A. Remembring the Sabbath which implyeth our preparation and hallowing it which implyeth our holy resting to godlynesse and not to idleness or sin 10. Q. Who are herein bound A. Every one for himself and every housholder for all that are of or in his house 11. Q. Is labour then unlawfull absolutely on the Sabbath day A. No not in cases of piety and of charity Mat. 12.5 12. 12. Q. What is the reason pertaining to this Commandement A. It is double First of equity because God hath given us six dayes Secondly of authority because he hallowed the seventh 13. Q. What learn you for practise out of all aforesaid of the fourth Commandement A. 1. To forecast forecast for this dayes service that I may attend it when it cometh Secondly to observe it conscionably as a Moral precept Thirdly to look to all under my charge for their observing it Sect. 37. Of the fifth Commandement 1. Q. WHat is the fifth Commandement A. Honour thy Father and thy Mother that thy daies c. 2. Q. How many parts are there in this Commandement A. Three an Affirmative a Negative and a Reason 3. Q. What is the affirmative part A. That which is expressed in the words Honour thy Father and thy Mother 4. Q. What is the Negative part A. That which on the contrary is necessarily implyed Thou shalt not dishonour them 5. Q. Are we here to understand onely our naturall parents A. No but also spirituall Fathers as Ministers 1 Cor. 4.15 and political Fathers as Magistrates Gen. 45.8 and oeconomical Fathers as Masters 2 King 2.12 5.13 and Matrimonial Fathers as Husbands Eph. 5.22 6. Q. And are we then only to honour our superiours A. Nay but also our inferiours our equals and our self 7. Q. How may this appear A. Because they that will receive honour must deserve it by respective yeelding to every one his due and because St. Peter biddeth honour all men 1 Pet. 2.17 and Christ extendeth the second Table to our neighbour Mat. 22.39 8. Q. What is then the honour that we are here bound to perform A. It is divers according to the difference of parties to whom it is due 9. Q. Is Mother here added to signifie the Catholick Church A. No but to quit women of contempt 1 Pet. 3.7 and to prevent childrens ungraciousness who are apt to turn the Mothers indulgence to their shame Pro. 10.1 15 20. 29.15 10. Q. What is the reason added to this Commandement A. That thy daies may be long in the land c. 11. Q. What force hath this reason seeing our life is full of miseries A. Because life is acceptable to nature and God is able to make it a blessing Eph. 6.2 3. 12. Q. But doth this promise alwaies hold A. It holdeth generally and for the most part in comparison of the wicked who do not live out halfe their daies Ps 55.23 and if it fail it is in exchange for the better Is 57.1 13. Q. What learn you for practise out of all aforesaid of the fifth Commandement A. First to give to every one his due Rom. 13.7 2. To be carefull of mine own honour that I may not fail to and in others honour 3. To trust in my heavenly Fathers regarding me whiles I have right regard of my earthly Fathers Sect. 38. Of the sixth Commandement 1. Q. VVHat is the sixth Commandement A. Thou shalt do no murther 2. Q. How many parts hath it A. Two a Negative and an Affirmative 3. Q. What is the Negative part A. That which is expressed in the words Thou shalt do no murther 4. Q. What is the Affirmative part A. That which is implyed and necessarily followeth on the contrary 5. Q. Doth this murther concern only mans
utter destruction and condemnation as it followeth in the exposition And shall cast them into a furnace of fire Briefly the sum is that here are two several ends proposed and answerable to the twofold condition of the subjects the one of safety and gathered the good into vessels that is into everlasting habitations as Christ speaketh Luk. 16.9 the other of destruction but cast the bad away that is into everlasting condemnation into the furnace of fire as the exposition sheweth Of which two estates or ends how shall I speak seeing I cannot understand how shall I utter that I cannot comprehend for the eye hath not seen nor the ear heard neither hath it entred into the heart of man that which God hath prepared for them that love him and consequently neither that which he hath prepared for them that hate him For which may somewhat save my labour the greatness of th' one sets forth the greatness of th' other the one is the fulness of joy therefore the other must needs be the fulness of wo the one is the enjoying of all things in the enjoying God the other is the losing of all things in the losing God the one is everlasting life that 's perfection of excellencie the other is everlasting death that 's perfection of misery yea the happiness is double considering the escape of misery and the punishment is double considering the loss of felicity And what then is there any need of use or application of this to be made unto you will ye look for my sparing it hath it not life enough to speak it self will ye expect my pressing it is not the weight of it sufficient to press and oppress your consciences When Paul disputed of judgement to come it made Felix an Infidel to tremble so that he could not endure the hearing of it and shall not all Christian hearts shake and tremble and be astonished at the very thought of it If you will have any use or instruction of it take it of St. Peter The day of the Lord shall come as a thief in the night in which the heavens shall pass away with a noise and the elements shall melt with heat and the earth with the works that are therein shall be burnt up Seeing therefore that all these things must be dissolved what manner of persons ought ye to be in holy conversation and godliness looking for and hasting unto the coming of the day of God by the which the heavens being on fire shall be dissolved and the elements shall melt with heat Wherefore beloved seeing that ye look for such things be diligent that ye may be found of him in peace without spot and blameless 2 Pet. 3.10 He speaketh by way of exhortation but the wise man speaketh by way of threatning Rejoice O young man in thy youth and let thy heart chear thee in the dayes of thy youth and walk in the waies of thy heart and in the sight of thine eyes but know that for all these things God will bring thee to judgement Eccl. 11.9 As if he would as it were dare any man to fin having but the remembrance of this judgement before him Wherefore let us not dare to heap up wrath against the day of wrath but walk circumspectly not as unwise men but as wise redeeming the time because these daies are evill especially because that day is so evill And so abide in him here by true faith and the fruits thereof love and fear that when he shall appear we may be bold and not be ashamed before him at his coming which the Lord grant to us all c. Finis Serm. sive tract 4. Trino-uni gloria TWO SERMONS preached at the Feast of the Nativitie of CHRIST and here set forth in one continued tract Text. JOH 1.16 And of his fulnesse have all we received grace for grace THis time is a speciall time of Grace both exhibited and returned Of Grace exhibited from God to man in and through Christ Of Grace returned from man to God in piety from man to man in charity from man to God in piety sanctifying dayes to Gods publick service in hearing praying communicating from man to man in charitie almes to the poor inviting neighbours visiting friends hospitality to all And well do we apply our selves to the practise and exercise of these two speciall duties for this speciall time and business sake this solemnizing and celebrating of the coming of Christ For these Piety and Charity are twins of the Holy Ghost never begotten one without th' other for true faith worketh by love Gal. 5.6 And true love must be with faith unfeigned 1 Tim. 1.5 What then It is right and fit that we present him with this joynt issue of the spirit from whom joyntly with the Father the spirit proceedeth and upon us descended that he should be honoured by th' effects and works of the spirit by and from whom we receive the gift of the spirit When the comforter is come whom I will send unto you from the Father even the spirit of truth Joh. 15.26 Again Piety and Charity are the two feet of the soul whereon it standeth wherewith it walketh though feet of different nature and divers qualitie even like those feet of Nebuchadnezars Image Dan. 2.33 part of iron part of clay part of iron strong to God-ward in the duties of the first Table so is Piety part of clay plyable to man in the duties of the second Table so is Charity What then we can doe no lesse then extend these footsteps in both kinds whiles we intend the meeting or entertaining of him that comes in both kinds We necessarily express our right respect at once to both natures for the honour of him who comes at once in both natures in one person to visit us for in him God was manifested in the flesh 1 Tim. 3.16 Again Piety and Charity are the two hands of the soul by the hands the body holdeth by these the soul holdeth For in Christ Jesus neither circumcision availeth any thing nor uncircumcision but faith that worketh by love Gal. 5.6 And these are well like the Spiders hands mentioned Prov. 30.28 For though they work weakly yet are they so ambitious as to take hold in the Kings Palace yea even in the Palace of the King of Kings What then Now especially is it convenient for us to stretch forth these hands and to exercise this hold in the heavenly palace because the heavenly King to fetch us thither vouchsafeth to descend not to a palace but to a vile place his humiliation opportuneth importuneth our exaltation our exultation For Behold saith the Angels to the shepheards Luk. 2. I bring you glad tidings of great joy which shall be to all people that is that unto you is born this day in the City of David a Saviour which is Christ the Lord. Again Piety and Charity are the two wings of the soul whereon it mounteth even as high as heaven For though worldly