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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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for that is implyed in asking forgiveness Secondly to forsake them Prov. 28.13 Thirdly to abhor Popish Pardons and Auricular Confession Sect. 29. Of the sixth Petition 1. Q. WHat is the sixth Petition A. And lead us not into temptation but deliver us from evill 2. Q. Is God the author of temptation A. No for God tempteth no man Jam. 1.13 3. Q. How then doth he lead into temptation A. Diversly in respect of the Elect and of the Reprobate 4. Q. How in respect of the Elect A. He doth tempt or try them by suffering them to fall into divers occasions Jam. 1.2 yet so as his grace is still sufficient for them 2 Cor. 12.9 5. Q. Why doth he do this to them whom he loveth A. For their outward probation 1 Pet. 1.7 as in Abraham Gen. 22.1 and in Iob Iob 1. and for their inward confirmation and consolation Rom. 8.28 6. Q. How in respect of the Reprobate A. By withdrawing his grace Exod. 7.3 and by giving them up to their own hearts lusts Rom. 1.24 and to Satans power 2 Thes 2.11 7. Q. Cannot Satan then tempt us without God A. No for he could not touch Iob nor the Swine till he had leave Iob 1.12 Mat. 8.31 8. Q. What is meant by deliver us from evill A. It is the exposition of the former part of the Petition for then he leadeth into temptation when hee doth not deliver from evill 9. Q. Is there deliverance wrought only to and with us A. No but rather in us by both parts of Sanctification viz. Mortification and Vivification which go together Rom. 8.10 10. Q. Is evill then here onely to be taken for sin A. No but also for the author of sin Mat. 13.19 and for the effect or issue of sin that is punishment Am. 3.6 11. Q. What doe you learn for practise out of all aforesaid of the sixth petition A. First to watch for temptations and not to live securely 1 Pet. 5.8 Secondly to put on all the armour of God Eph. 6.11 Thirdly not to trust to my self but to seek and relie on Gods help that strengtheneth me Ps 44.6 Ps 121.1 Phil. 4.13 Sect. 30. Of the Conclusion of the Lords prayer 1. Q. WHat is the Conclusion of the Lords Prayer A. For thine is the kingdom and the power and the glory for ever and ever Amen 2. Q. Is this any part of the prayer A. Yes 3. Q. How can it be seeing it asketh nothing A. Because it is a thanksgiving which is a kind or species of Prayer 1 Tim. 2.1 4. Q. How can you shew this to be a Thanksgiving A. Because it acknowledgeth and rendereth to God his right and due 5. Q. Have not men also their kingdom power and glory A. Yes but not as God generally properly eternally 6. Q. VVhat mean you by generally A. In and over all creatures the kingdome the power the glory 7. Q. What mean you by properly A. That it is without dependance on any other thing 8. Q. What mean you by eternally A. That in these God hath neither beginning nor ending for ever 9. Q. Is there then nothing herein but thanks giving A. Yes it is also a ground or confirmation of our asking 10. Q. How so A. Because as we begin the prayer with mention of Gods lovingnesse in the name of Father so we conclude with his ablenesse in acknowledging his kingdom power glory 11. Q. VVhat mean you by the word Amen A. It is my setting to my seal in point of beleeving to receive what I ask Joh. 3.33 12. Q. How may this appear A. Because it is a word not onely of wishing but of assurance 2 Cor. 1.20 Rev. 3.14 13. Q. How far may we take assurance in our praiers A. That they shall be heard and granted directly and indirectly 14. Q. How may our prayers be granted indirectly A. By delaying Mat. 15.22 by exchanging 2 Cor. 12.9 by denying I am 4.3 15. Q. What learn you for practise out of all aforesaid of the Conclusion of the Lords Prayer A. First to pray with humility because of Gods greatnesse Secondly to pray with confidence because of Gods ablenesse Thirdly to pray with constancy because of both Sect. 31. Of the Law in generall 1. Q. YOu have set forth Prayer for the prime fruit of Faith and the chief of good works what more fruit hath faith necessary for the proof of it A. Obedience to the Morall Law 2. Q. Why not to the Ceremonial and Judicial Law which the Jews also had A. Because the former being an ordinance of religious service consisting most in Types of Christ was was ended in his coming and the latter being an Ordinance of Politick Government for the Jews Commonwealth is dissolved with it 3. Q. How doe these differ from the Moral Law A. 1. In direction or extent that was for all these but for the Jews 2. In duration that was for ever these but for a time 3. In dignity these yeeld and give place to that Mat. 12.3 4. Q. What then is the Moral Law A. A brief summe of the whole duty of man 5. Q. How can this be the summe of all seeing it is called but ten words Ex. 34.28 Deut. 10.4 A. Though they be but ten words or heads of matter yet they be exceeding large ones Ps 119.96 6. Q. How may the largeness of them appear A. By five rules especially 7. Q. VVhich is the first A. In each Commandement affirmative is contained the contrary negative and in each negative is contained the contrary affirmative Mat. 25.42 8. Q. Which is the second A. When any thing is commanded or forbidden all means or occasions thereto are likewise commanded or forbidden Mat. 5.22 9. Q Which is the third A. The breach of one Commandement is the breach of all Jam. 2.10 10. Q. Which is the fourth A. The Commandements require perfection of obedience inward and outward as Adam before his fall Deut. 6.5 11. Q. Which is the fifth A. In every breach of the Commandements the Accessary is guilty with the Principal 12. Q. How may one man be accessary to anothers sin A. Many wayes especially by furthering and by suffering it 12. Q. May the guiltiness of the accessary acquit the agent A. No for such excuse is vain Gen. 3.12 13. 14. Q. But if a man take occasion of evill from me when indeed it is not properly occasion of evill shall his taking it make me guilty A. No for though David in his humility confesseth the occasioning of the death of the Priests 1 Sam. 22.22 yet he is justified therein Mat. 12.3 15. Q. What learn you for practise out of all aforesaid of the Law A. First to pray open mine eyes that I may see the wonderous things of thy Law Ps 119.18 Secondly to love and delight in every part of it Thirdly to take heed of being partaker of other mens sins 1 Tim. 5.22 Sect. 32. Of the Preface of the Law 1. Q. WHere and how doth the
them for their work sake then ye will love them for their own sake because they are workers and for Gods sake because they are his workers and for your own sakes because the benefit of their work extendeth to you temporally spiritually eternally For bodily exercise profiteth little but godliness is profitable unto all things having promise of the life that now is and of that which is to come 1 Tim. 4.8 Yea love them for their presence and companies sake for much is the benefit that secretly you may receive thereby God blessed Laban for Jacobs sake Gen. 30.27 and Potiphar for Josephs sake Gen. 40.5 yea he gave Saint Paul the lives of all his fellow passengers in that desperate danger of shipwrack Act. 27.24 And if ten righteous could have been found in Sodome all the multitude of miscreants even all the whole citty should have been spared for their sakes Gen. 18.32 And what knowest thou whether the company and acquaintance the society and near neighbourhood of one of Gods favourites may be unto thee and all thine both a prospering in good and a defence from evill But what is the notice that God gives and thereby shews that he took of Moses life Even this That he was his servant Behold then God is no ungratefull Master no man can serve him for nought He observeth as diligently thy obedience to approve and reward it as thy disobedience to reprove and punish it yea though it bee in secret he will reward thee openly Mat. 6.4 yea though it bee but little and of small value that thou doest for a cup of cold water shall not lose its reward Mat. 10.28 The Widdows Mite is not disdained but extolled Luke 21.1 Yea he keeps a book to register every word and a bottle to preserve every tear that true repentance shall bring forth Put my tears into thy bottle are not these things noted in thy book Psal 56.8 O then be not weary of well doing for in due time ye shall reap if ye faint not Gal. 6.9 And say not it is in vain to serve God and what profit is it that we have kept his Commandements and walked humbly before the Lord Mal. 3.14 But be ye stedfast and unmoveable alwaies rich in the work of the Lord for as much as yee know that your labour is not in vain in the Lord 1 Cor. 15.58 But doth God give no other notice of Moses then that he was his servant No this was the height of his honour for the Law afforded but Servantship it is the Gospel that bringeth Sonship the time of Sonship was not yet come For even that Heir the Church of Israel differed nothing from a servant though he were Lord of all but was under Tutors and Governours yea in a kind of bondage under weak and beggarly rudiments Gal. 4. But when the Son became a Servant then servants became sens He made himself of no reputation but took upon him the form of a servant Phil. 2.7 From thence forth that was fulfilled to us Thou art no more a servant but a son Now if thou be a son thou art also the heir of God through Jesus Christ Gal. 4.7 Stand fast therefore in the liberty wherewith Christ hath made us free and be not entangled again with with the yoke of bondage Gal. 5.1 The yoke of bondage of the Ceremonial and of the Moral Law Of the Ceremonial Law as touch not tast not handle not which were shaddows of things to come but the body is in Christ Col. 2.21 Of the Morall Law For even that also may prove an entangling yoke of bondage Namely if we stick to the Covenant of Works and presume on our own meriting Beware then with the Dog in the Fable ye lose not the substance by catching at the shaddow That ye go not about to establish your own righteousness not submitting your selves to the righteousnesse of God for Christ is the end of the Law for righteousnes Rom. 10.3 in him we must seek it or else we shall never find it It may prove also a yoke of bondage if we stick to the covenant of it the contrary way namely by dispairing yeelding to the force and sinking under the burthen of the curse of it taking no hold on that Anchor of hope which we have in Christ Heb. 6.19 For Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3.13 In all these respects therefore stand fast in the libertie wherewith Christ hath made us free for the sonne having made us free now are we free indeed Joh. 8.36 even of servants we are made sons But how are we made lawless sons and hath the Law indeed no more power over us Not so the curse of it is taken away not the force of it the killing letter is blotted out not the binding Letter We are freed in respect of vengeance from God not in respect of obedience to God so that still we must doe all that ever we can but when all is done we must say we are unprofitable servants we have done that which was our duty to doe Luk. 17.10 As free and yet not as having your liberty for a cloak of malitiovsness but as the servants of God 1 Pet. 2.16 For brethren you have been called unto liberty onely use not liberty for an occasion to the flesh but by love serve one another Gal. 5.13 For how much more priviledge God affordeth us so much more duty we should afford him acknowledging his service to be perfect freedom And so much of Gods notice taken and given of Moses in his life Of his death also he takes and gives notice Moses my servant is dead shewing that even Gods servants also must dye from that none can be priviledged By Adams sin death went over all men Rom. 5.12 It is appointed to all men once to die Heb. 9.37 Yea though Christ hath taken away his Fathers wrath in the curse of death yet he hath not taken away his Fathers word concerning the course of death he hath turned the curse of death into a blessing because he is merciful He will not alwaies be chiding neither keepeth he his anger for ever Psal 103.9 but he hath not stopped the course of death to stay it from proceeding because he is just and true Heaven and earth shall passe away but his word shall not pass Mat. 24.35 All must dye Let every man therefore from the meanest to the greatest from the worst to the best watch and wait yea provide and prepare for death as unavoydable thy poornesse cannot hide thee thy greatnesse cannot protect thee thy holinesse cannot priviledge thee Moses Gods servant dyed and so must thou Again this sheweth that God taketh notice of the death as well as of the life of his servants and that they who live to him cannot dye from or without him Right dear in the sight of the Lord is the death of his Saints Ps 165.15 he dearly regardeth it he