home to him Againe as in regard of their objects so likewise of their subject or matter they were each one to be divided in himself Their matter how I doe not meane materia prima as I may call it their first matter the ground and foundation of their work for in that every one must be semper idem no changling For there is one Faith one Baptism Ephes 4.5 Other foundation can no man lay then that which is layd which is Jesus Christ 1 Cor. 3.11 Jesus Christ yesterday and to day and the same for ever Heb. 13.8 But I meane their matters of discourse and treatise their severall buildings upon this foundation In that diversity is required according to differences of times and places companies and occasions Namely to comfort and to threaten to speake learnedly and plainly properly and fitly as their audience shall require The Apostle bids Timothy Reprove rebuke exhort 2 Tim. 4.2 These be divers workes And he prescribeth milk for babes and strong meat for the strong Hebr. 5.13 These bee divers meates And hee knowes how both to abound and to be abased Phil. 4.12 these be divers measures And to be made all things to all men that by all means he may save some 1 Cor. 9.22 these be divers manners Ye see then we are not still to be tyed to one strain but to divide our tongues and to use our liberty in the spirit of discretion to all purposes And the learned may not despise our plainnesse for the ignorants sake nor the ignorant begrudge our learning for the learneds sake but bear one anothers burthen for Christs sake And not marvaile if sometimes ye hear the Law as well as the Gospell for the Holy Ghost came in cloven tongues intending thus to cleave and divide the Apostles tongues to severall purposes So much of their division But no doubt the most proper and direct purpose of those cloven tongues was to signifie the gift of divers tongues now to be bestowed upon the Apostles that they should bee endued with divers tongues enabled to speak divers languages which presently appeared to bee fulfilled And this as before I noted for my last point implyeth Union Namely the gathering of all Nations unto Christ that there might bee one field and one husbandman one flock and one shepheard For to that end the Gospel must be preached through the whole world And for the speeding thereof the Apostles are instantly furnished if not with all yet with the most languages What then look how the Nations were at first divided by the same they were now to be gathered Gen. 11. By division of tongues they were scattered and made divers people By division of tongues they are to bee gathered and made one people and to speake one language the language of Canaan the profession of the Gospell What then Note that God worketh by contraries and hee worketh upon contraries 1. Hee worketh by contraries that he may unite hee divideth that hee may gather hee scattereth that hee may exalt he bringeth low as in Joseph that hee may bring low hee exalteth as in Haman He giveth prosperity to some to befool them Thou fool this night will they take away thy soul from thee Luk. 12.20 And he taketh away riches from some to make them wise It is good for mee that I have been in trouble that I may learn thy statutes Psal 119.71 Yea he chooseth the foolish things of this world to confound the wise 1 Cor. 1. Yea he maketh the means of salvation to be to some the means of condemnation even the savour of death unto death 2 Cor. 2.16 And onely to serve to make them to know that there hath been a Prophet amongst them Ezek. 2.5 Beware then that yee measure not Gods works by outward appearance For no man knoweth either love or hatred of all that is before him Eccles 9.1 Presume not in prosperity despaire not in adversitie but pray for the right use and end of both that whether it be rod or staffe it may comfort thee And bee not content with outward things no not with outward hearing but take heed how ye hear lest ye make your condemnation the greater For God worketh by contraryes even gathering by division Lastly God worketh upon contraries to turn evill into contrary evill And again to turn evill into good 1. He turneth evill into contrary evill sinne into punishment A wicked union was turned into a cursed division the greatest conspiracie into the greatest confusion Namely the builders of Babel by division of tongues were scattered upon the face of the whole earth That Simeon and Levi all brethren in evill may knovv what the portion of evill union is namely division and separation I will divide them in Jacob and scatter them in Israel Genesis 49.7 Yea that all rebellious practisers against God may know that there is neither wisdome nor understanding nor counsell against the Lord Prov. 21.30 But the last is the best of all to wit that hee draweth good out of evill and turneth cursing into blessing What evill was there ever so great wherein Gods goodnesse hath not appeared The very sinne of Adam what abundance of goodnesse hath it drawn from God The malice of Joseph's brethren what a deale of good did God worke by it to him and them and to their families The crueltie of the Jews to Christ did not God turne it to the accomplishment of mans salvation That cursed confusion of Tongues at the building of Babel is it not now recompenced with a blessed division of Tongues whereby to make a spirituall building of living stones an holy temple unto the Lord our God What then Let us not contend with GOD for his suffering or for his punishing of evill in us but let us glorifie him for that he hath made every thing beautifull in its time Eccles 3.15 Yea that his mercie rejoiceth over his justice He will not alway be chiding neither keepeth hebis anger for ever Yea that as all natnrall motions are strongest at last so likewise his goodnesse increaseth with continuance like the Moon till it come to the full Old curses are turned into new blessings Behold all things are become new The Old Testament endeth with cursing Malach. 4.6 but the New with blessing Revelat. 22.21 God hath fully revealed himselfe in grace and shall shortly in glory In that therefore let us settle with glory to him and joy to ourselves even in that Amen of the Gospell which giveth grace and promiseth glory Even so Amen come Lord JESUS Finis Serm. sive tract 6. Trino-uni gloria Per me Gulielmum Gaium A SERMON against HYPOCRISIE Text. Luk. 12.1 Beware ye of the leaven of the Pharisees which is hypocrisie OF Truth and Righteousnesse God is the onely Author but deceit and falshood spring from the corrupted heart of man Onely loe this have I found saith Solomō Eccl. 7 that God made man righteous but they have sought out many inventions God made man
competency and sufficiency And therefore it must needs be a doctrine of devills to teach that a man may fall away from saving grace and justifying faith and be broken off from Christ No no Christ hath warranted his sheep shall never perish Jo. 10.28 And that the gates of Hell shall not prevail against his Church Mat. 16.18 They went out from us 1 Jo. 2. saith St. John but they were not of us for if they had been of us they would have continued with us Our portion we may say is according to his grace for grace yet not in equality to him but in sufficiency to us so that it cannot fail us But Chrysostome and Theophylact and others will have Grace for grace here to be the grace of the new Testament for the grace of the old so that for should signifie in stead of And understanding grace for grace to signifie the Gospell in stead of the Law And this they gather out of the next words because it followeth for the law was given by Moses but grace and truth come by Jesus Christ And this also wanteth not ground nor truth For indeed the Law was grace for it was given by Moses gratis ergo gratia free given and therefore free grace For was it not grace that God should covenant with man that the Creator should in any sort or upon any termes or conditions oblige himself unto his creature So then the very killing letter of the Law the very covenant of works was grace 2 Cor. 3.6 It was gratia illustrans or illuminans a glasse to shew us what once we were and what still we should be It was gratia stimulans a goading or spurring grace to set us on to good It was gratia franans or restringens a curbing grace to restrain us from evill But in all this it was but gratia jubens it was not gratia adjuvans It was but a commanding it was not an assisting grace and so indeed but a very killing grace the very inditement whereby we stood all condemned For it was that every mouth might be stopped and all the world become guilty before God for by the Law is the knowledge of sin Ro. 3.19 20. Therefore God was not content with the gift of this grace but out of his fulnesse he streameth another the Covenant of faith for the Covenant of works So God loved the world that he gave his onely begotten Son to the end that all that believe in him him should not perish but have everlasting life Jo. 3.16 Hee taketh away the first that he may establish the second Heb. 10.9 Taketh it away how not the body of it but the raile of it not the strength of it but the sting not the blood but the penalty not the observation but the condemnation Christ hath redeemed us not simply from the Law but from the curse of the Law Gal. 3.13 so only we are said not to be under the Law but under grace Rom. 6.4 What then Saint Paul's use may be here applyed Gal. 5.1 Stand fast therefore in the liberty wherewith Christ hath made us free and be not intangled again with the yoke of bondage he hath freed us from the Covenant of penalty let us not stick still to the Covenant of recompence we are brought from the one let us therefore renounce the other as Saint Paul doth Phil. 3.7 Those things which are advantage to me the same I accounted losse for Christs sake c. that I may win Christ and be found in him not having mine own right cousnesse which is of the Law but that which is through the faith of Christ the righteousnesse which is of God by faith For Dei justitiam ignorantes suam constituere volentes non nomine quidem sed errore Judaizant saith St. Augustin Aug. Ep. 200. they that are ignorant of Gods righteousness and do set up their own do play the Jews though not in name yet in error But Saint Augustin is the best measurer and determiner of these bankes he will have it to be not grace for that is according to grace in proportion and correspondencie as in my first exposition Nor grace for that is instead of grace or by way of exchange according to my second exposition but grace for that is is in rewand of grace one grace to crown another so he saith Deus dona misericordiae suae coronat God doth crown his own gifts of mercy one grace with another so it comes to passe that we have the grace of glory in reward for the grace of faith Ipsa fides gratia est vita aeterna gratia est pro gratia saith he Aug. in Jo. 1.16 Faith is grace and life eternall is grace for grace And to this acute Gorran consenteth Gratia retributionis pro gratia justificationis gratia patriae pro gratia viae And this indeed is the strongest bank of our stream even as the sea bank a bound which our greatest waters may not passe Hitherto may we come and no further and here our proud waves must stay Job 38.11 we can boast no further for Qui tibi enumerat merita sua Aug conf li. 9. ca. 13. quid tibi enumerat nisi muneratua he that tells of his merits what doth he tell but Gods gifts saith Saint Augustine And Saint Bernard confesseth Ser. 1. in Annun merit a omnia Dei dona sunt it a homo propter ipsa Deo debitor est non Deus homini Our merits are Gods gifts which do make us in debt to him not him to us And to this exposition that place agreeth well Rom. 8.29 whom he knew before them he predestinated whom he predestinated them he called whom he called them he justifyed whom he justifyed them he glorifyed Here is no reason or cause of our calling but Gods predestinating us no reason of our justifying but his calling us no reason of our glorifying but onely his justifying us he doth the one because he hath done the other hee proceedeth from grace to grace still crowning his own gifts So that indeed grace is both Fountain and Stream and bank unto it self God is both the author and finisher of our faith Heb. 12.2 all the degrees of our happinesse from first to last all is grace our election is grace He hath predestinated us according to the good pleasure of his will Eph. 1.5 Our vocation is grace Of his own will begat he us with the word of truth Ja. 1.18 Our justification is grace We are justifyed freely by his grace Rom. 3.24 Our glorification is grace Eternall life is the gift of God through Jesus Christ our Lord. Rom. 6. So that wee can find no other bank or limit whereby to bound this stream but even it self In the measuring of bankes there must needs be taken longum latum profundum length and breadth depth and height And so indeed here in this there is length for it reacheth from the beginning to the end there is bredth
may truly use Jacobs words here and say This is none other but the house of God and this is the gatef heaven Gen. 28.17 Two things we may especially observe in the Text the matter and the manner the substance and the circumstance of the businesse here related The matter and substance is the coming and appearing of the Holy Ghost in sensible forms The circumstance is manifold chiefly it may be referred to the time when and the persons to whom this apparition was made With these points of the circumstance I will begin so to make way to the substance of the matter which is the larger and weighter point and part First then for the time And when the day of Pentecost was fully come This day as it is commonly held was the day of the publishing the Law upon Mount Smai In memory whereof the Jews kept a solemn feast which they commonly called The feast of weeks Deut. 16.10 It got also this name Pentecost because of the number of fifty being fifty daies after their Pascha the fiftieth day after their coming out of Egypt they received the Law and that day they kept this holy feast in remembrance thereof And this day was the fiftieth after Christs resurrection For it is plain that Christ suffered on the Jews preparation day of their Passeover and that the Passeover that year fell on the Sabbath which is therefore called An high day or the great Sabbath Joh. 19.31 and that they reckoned their fifty daies from the first of or after the Sabbath Lev. 23.11 15. which was Christs rising day the first day of their week So then this Pentecost was the fiftieth day from their Passeover exclusively and the fiftieth from Christs resurrection inclusively What then Behold the truth answerable to the figure that shaddow fulfilled in this substance As on the fiftieth day after their Passeover and their deliverance from corporall bondage under Pharoah they received Legem timoris the Law of fear upon Mount Sinai so on the fiftieth after day the accomplishment of our Passeover the Lamb of God slain and risen and our deliverance from the spirituall bondage under Satan we received Legem amoris the Law of love upon Mount Sion For Christ also is a Law-giver even the giver of a new Law as he himself speaketh Joh. 13.34 A new commandement give I you What That ye love one another Which yet is not a new or another Law but the fulfilling and consummation of the old Love is the fulfilling of the Law Rom. 13.10 The end of the commandement is love 1 Tim. 1.5 This Law was given when the Holy Ghost was given For the fruit of the spirit is love Gal. 5.22 The love of God is shed abroad in our hearts by the holy Ghost Rom. 5.5 God hath not given us the spirit of fear but of love 2 Tim. 1.7 This is that Law of liberty wherewith Christ hath made us free Gal. 5.1 Free in regard of the outward man because the inner man is accepted In my mind I serve the law of God though in my flesh the law of sin Rom. 7.25 Free not in the tie of obedience which is still upon us but in the tax of disobedience that is punishment which he hath taken from us Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3.13 Well then brethren ye see your calling the sum of all is love Love the Lord thy God with all thy heart love thy neighbour as thy self the sincerity of the inside Truth in the inward parts Psal 51.6 For he is an Israelite indeed in whom there is no guile Joh. 3. 47. Truth of heart supplyeth defect of hand for ye are called into liberty Gal. 5.13 The law of the spirit of life in Christ Jesus hath freed us from the law of sin and death Rom. 8.2 And where the spirit of the Lord is there is liberty 2 Cor. 3.17 Stand fast therefore in this liberty of love Gal. 5.1 As free and not having the liberty for a cloak of malitiousness but as the servants of God 1 Pet 2. Not usin your liberty as an occasion to the flesh but by love serve one another Gal. 5 13. For indeed Love is the bond of perfectness Col. 3.14 binding not onely us one to another for the unity of the spirit is in the bond of peace Eph. 4.3 but binding us unto God and God unto us For he that dwelleth in love dwelleth in God and God in him 1 Joh. 4.16 and that not for a time but for ever For this Law is not written with ink or in tables of stone corruptibly but in fleshly tables of the heart yea in the immortall table of the soul incorruptibly For though tongues cease or knowledge vanish away yet love never falleth away 1 Cor. 13. Now abideth Faith Hope Love but the chief of these is Love For Faith apprehendeth the promise hope attendeth the matter but Love sealeth and assureth confirmeth and strengtheneth both Again this coming of the Holy Ghost was the fiftieth day after Christs Resurrection and therefore the tenth day after his Ascension for he ascended not till the fortieth day Act. 1.3 and then he made his last promise of this which he now performed Ye shall be baptised with the holy Ghost not many daies hence Act. 1.5 He deferred it till the tenth day and on the tenth day he fulfilled it He deferred it till the tenth day that they might be exercised with expectation and whetted with delay For Gods delaies are nothing else but whettings His delay of judgements to the wicked is a whetting of his anger For if a man will not turn he will whet his sword Psal 7.13 Yea he will fourbish it that it may consume Ezek. 21.28 But his delay of grace to his children is a whetting to their zeal For the Physitian by restraint of dyet gaineth stomack health and strength unto his patient And God who best knoweth what is best for us by denying or by deferring grace oftentimes gives grace unto his children Else why did not St. Pauls threefold petition prevaile for his deliverance from that buffeting messenger of Satan but that he might receive a sufficiency of grace to strengthen him 2 Cor. 12. And else why did the prayer of the woman of Canaan suffer likewise a threefold repulse but even to whet her importunity and constancy that at the last she might receive that acclamation O woman great is thy faith Mat. 15.28 Again as untill the tenth day so no longer then the tenth day did Christ defer his promise but on that day he did fulfill it for God is not slack as some men count slackness 2 Pet. 3.9 Not so slack as to forget his promise Hath he said and shall he not doe it hath he spoken and shall he not accomplish it Numb 23.19 No but heaven and earth shall sooner passe away Patientia est non negligentia Aug. de ver ap ser 20. then one
Morall Law begin A. Exod. 20.1 And God spake all these words saying I am the Lord thy God which have brought thee out of the land of Aegypt out of the house of bondage 2. Q. What doe you find in this beginning A. A double Preface one of Moses And God spake all these words saying another of God I am the Lord thy God which brought thee out of the land of Aegypt out of the house of bondage 3 Q. What do you observe in the former Preface A. Four circumstances 1. The time and or then 2. The Author God 3. The manner of delivery spake 4. The sum all these words 4. Q What observe you in the first circumstance A. That the Law is holy Rom. 7.12 for God was carefull to hallow the people for the receiving of the Law by a great deale of preparation as appeareth chap. 19. 5. Q. What observe you in the second circumstance A. That the Morall Law hath no lesse then Gods own Authority 6. Q. What observe you in the third circumstance A. That God teacheth men especially by the ear 7. Q. VVhat observe you in the fourth circumstance A. That each Commandement hath alike strength and bond upon us 8. Q. Is the second place aforesaid pertaining to the whole Law A. Yes Lev. 19.36 37. 9. Q. Is it not rather the affirmative part of the first Commandement A. No for it commandeth nothing and it is needlesse to expresse both parts by the first of the aforesaid five rules 10. Q. VVhat observe you further in it A. That God presseth the people to obedience by his power I am the Lord and by his love thy God and by their experience of both which have brought thee out of the land of Aegypt 11. Q VVhat is this to us A. The same or as much as it was to them because hee is still the same Lord and our God and hath brought us out of the spirituall Aegypt of sin death hell paganism papism 12. Q. But doth not St. Paul say Rom. 6.14 Yee are not under the Law A. But he expoundeth himself Gal. 3.13 that we are freed from the curse of the Law not from the rule and bond of it Mat. 5.17 13. Q. VVhat learn you for practise out of all aforesaid of the Preface of the Law A. First to prepare my self alwaies to the receiving of God word Secondly to rejoyce in the use of the ear and to abhor imagery in Gods service Deut. 4.12 15. Thirdly to fear the breaking of that which had a glorious ordination Psal 4.4 Sect. 33. Of the first Commandement 1. Q. HOw many Commandements be there A. Ten Ex. 34.28 Deut. 10.4 2. Q. How are they divided A. Into two Tables the former containing our duty to God in the four first precepts the latter containing our duty to our neighbour in the six last precepts 3. Q. How then doth the Romish Church make three precepts in the former Table and seven in the latter A. They do wrongfully confound the two first into one and divide the last into two 4. Q. How may this wrong appear A. 1. Because in that which they make one precept there is distinct different matter viz. First who must be worshipped and secondly how 2. Because the tenth Commandement which they divide runneth in one and the same word and is so summed Rom. 7.7 13.9 3. Because Exod. 20.17 house is put foremost and wife is between house and goods but Deut. 5.21 wife is put first therefore the lust of neither of them alone forbidden can be the ninth Commandement 5. Q. What then is the first Commandement A. Thou shalt have no other Gods before me 6. Q. How many parts be there in this Commandement A. Three 1. A Negative 2. An Affirmative 3. A Reason 7. Q. What is the Negative part A. It forbiddeth our having any false God 8. Q. How may a false God be had A. Outwardly by corporall Idolatry or inwardly by setting up an Idoll in our heart Ezek. 14.3 9. Q Is nothing here forbidden but having of a false God A. Yes all degrees of infidelity and other issues of original corruption in our thoughts of God 10. Q. What is the Affirmative part of this Commandement A. Thou shalt love the Lord thy God with all thy heart with all thy soul c. Deut. 6.5 Mat. 22.37 11. Q. What is the reason hereto belonging A. It is in the words before me because nothing can be behind him nor out of his sight Heb. 4.13 12. Q. What doe you learn for practise out of allaforesaid of the first Commandement A 1. To take heed of joyning any partner with God I must have him solely Is 42.8 2. To take heed of barring God in any thing I am or have he must have me wholly Luk. 14.26 3. To acknowledge his presence alwayes Ps 139.3 Sect. 34. Of the second Commandement 1. Q. WHat is the second Commandement A. Thou shalt not make to thy self any graven Image nor the likenesse of any thing c. 2. Q. How many parts be there in this Commandement A. Three a Negative an Affirmative and a Reason 3. Q. What is the Negative part A. It forbiddeth false worshipping of God 4. Q. How is it here exprest A. By the use of Images 5. Q. Is all use of Images then unlawful A. No for skill in such workmanship is of the spirit of God Ex. 31.1 2 3. 6. Q. How far then is the use of Images unlawfull A. The use of any Image as an help in Gods service Hab. 2.18 Is 44.10 and the making or having of any Image or likenesse of God Is 40.18 is unlawful 7. Q. What is the affirmative part of this Commandement A. That we worship God according to his will 8. Q. How is that A. In spirit and truth Joh. 4.24 9. Q. What is the reason here added A. For I the Lord thy God am a jealous God 10. Q. How is Gods jealousie expressed A. By punishing the breakers and blessing the keepers of this Law 11. Q. How punishing A. The sinnes of the Fathers upon the children unto the third and fourth generation 12. Q. How can this be just A. It is here exprest in them that hate me 13. Q. How blessing A. In an unlimitted measure unto thousands in them that love him 14. Q. What learn you for practise out of all aforesaid of the second Commandement A. 1. To abhor Romish bowing to and before Images 2. To worship God after his will and not after mine own will 3. To serve him in fear because of his Justice and in love because of his mercy Sect. 35. Of the third Commandement 1. Q. WHat is the third Commandement A. Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse that taketh his name in vain 2. Q. What are the parts of this Commandement A. A Negative an Affirmative and a Reason 3. Q. What is the Negative part A. Gods name
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