The pattern of catechistical doctrine at large, or, A learned and pious exposition of the Ten Commandments with an introduction, containing the use and benefit of catechizing, the generall grounds of religion, and the truth of Christian religion in particular, proved against atheists, pagans, Jews, and Turks / by the Right Reverend Father in God Lancelot Andrews ... ; perfected according to the authors own copy and thereby purged from many thousands of errours, defects, and corruptions, which were in a rude imperfect draught formerly published, as appears in the preface to the reader.

THE CONTENTS.

The Exposition of the Introduction.

CHAP. I. Page 1

1. That Children are to be taught and instructed in Religion proved out of Heathen Philosophers, out of the Law, the Gospel. 2. That this instruction ought to be by way of Catechism. What Catechising is. How it differs from Preaching. Reasons for abridge∣ments or sums of Religion. Catechizing used in all ages; before the flood; after the flood; under the Law; under the Gospel; after the Apostles; in the Primitive Church. Reasons for this custom of Catechising.

CHAP. II. Page 9

The duty of the catechized. 1. To come, and that 1. with a right intent, 2. willingly, 3. with preparation; which must be, 1. in fear, 2. by prayer. Other rules for coming, 1. with 〈◊〉〈◊〉, 2. with purity of heart, 3. in faith, 4. frequently. The second duty to hear or hearken. The necessity of hearing. The manner, 1. with reverence, 2. with fervour of spirit, 3. with silence, 4. without gazing, 5. hear to keep. How the word must be kept in our hearts, 1. by examination, 2. by meditation, 3. by Conference.

CHAP. III. Page 14

Of Religion in general, and the foundations of it. The four first steps. 1 We must come to God, as the only way to true happinesse. No happinesse in riches proved by divers reasons. Nor in Honour. Nor in pleasure. Nor in moral vertue. Nor in contemplation. General reasons against them all, that felicity cannot be in any of them. because they cannot satisfie. 2 They are not perpetual, but uncertain. In God onely is true happinesse to be found.

CHAP. IIII. Page 19

2. The way to come to God is onely by faith, not by natural reason alone, as the Ma∣nichees held; reasons against them. The way by faith more certain. The necessity of belief. Rules for coming by faith.

CHAP. V. Page 22

3. That we must believe there is a God. Misbelief in four things. 1. Autotheisme. 2. Polytheisme. 3. Atheisme. 4. Diabolisme. The reasons of Atheists answered. Re∣ligion upholds all states. The original of Atheisme, from 1. Discontent, 2. sensuality.

CHAP. VI. Page 25

That there is a God, proved. 1. By reasons drawn out of the writings of the Hea∣thens themselves. 2. By the frame of the World: Objections answered. 3. By the begin∣ning and progresse of arts, &c. 4. By the necessity of a first mover. The beginning of things cannot be. 1. By Chance. nor 2. By Nature. 5. By prophecies fulfilled. 6. By the artificial framing the bodies of all Creatures. 7. By the soul of man. Reasons why so ma∣ny Atheists. Natural notions of a diety. The Conscience. 8. From the miserable ends of Atheists.

CHAP. VII. Page 29

The fourth step, That God hath a providence over man. Reasons against divine providence answerd: why God permitts evil: general reasons for a providence, par∣ticular reasons from all sorts of creatures. That second causes work not, nor produce their effects of themselves without God. That Gods providence reacheth to particulars. That God is to be sought, and that he rewards them that seek him.

CHAP. VIII. Page 34

The four religions in the world. Of Paganisme, reasons against the plurality of Gods. That there can be but one God proved out of their own Philosophers: that their religion was false. How man came to be worshipped. How beasts. Of the Miracles and Oracles of the Gentiles.

CHAP. IX. Page 37

Of Judaisme. The positions of the Jews. 1. That the Messias shall have an earthly kingdom at Jerusalem, confuted. 2. That Jesus is not the Messias. The contrary proved by Jacobs prophecy. Gen. 49. 11. By Daniels seventy two weeks. Dan. 9. 25. By diverse other reasons. 3. That the Messias is not yet come. The contrary proved by sundry arguments.

CHAP. X. Page 41

Of Christian. This religion proved to be false by seven reasons.

CHAP. XI. Page 42

Of Christian religion. The truth thereof in general proved. 1. By the antiquity of it, out of the Heathen authors themselves. 2. By the continuance and preservation of it. 3. By the certainty. 4 By the end it leads to, viz. to God, it gives all honour to him. Deprives man of all. Other reasons. It restraines carnal liberty allowed by false Religions; reaches to the heart. It contains mysteries above mans capacity. Teaches contempt of the world; requires spiritual worship. Confirmed by miracles be∣yond exception. Prophecies.

CHAP. XII. Page 48

Special reasons for the Christian Religion, as differing from the Jewish. It purgeth the soul: shews that God is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: the testimony of the Apostles and Evangelists: the knowledge of what they wrote: their honesty: the credit of the story: testimony from Pagans: the star at Christs birth: the crosse sacred with the Egyptians: the miracles at Christs death: the Progresse of Christianity by weak means, opposed by power and learning: contrary to flesh and blood: the excellency of the promises: power in conver∣sions: the truth of Christs miracles: the constancy of Martyrs: the ends of the Apo∣stles: the Devils testimony against himself.

CHAP. XIII. Page 52

Of the two chief parties that lay claim to Christian Religion, Papists and Protestants. Their difference about interpretation of Scriptures. The Churches authority, in ex∣pounding Scriptures. An additional Observation out of the Authors other works. Rules about the sense of the Scriptures. Means for finding out the true sense: other means con∣troverted. Addition about the Churches power in matters of Faith, whether infallible. Decrees of Councels: Consent of Fathers. The Pope not infallible.

CHAP. XIIII. Page 58

Christian religion divided into the Law and the Gospel. Additions about the use of the Law. That the Law of Christ is part of the second Covenant, &c. The judgement of the Author out of his other books. That the Gospel is lex Christi. The Law handled first. Reasons for this order. What the Law teacheth, and what the Gospel.

CHAP. XV. Page 62

In the Law four things. 1. The work to be done. The Decalogue the Pandects of moral Laws. The Laws moral known before Moses, written in mens hearts, proved in parti∣cular. In every Law there is evil to be avoided, and good to be done, both must concur. S. Pauls three rules of pie, juste, sobrie. S. Augustine his three rules, contrary to three rules of corrupt nature. 2. The manner of doing riquires, 1. totos, 2. totum, 3. to∣to tempore, 3. The reward. 4. The punishment.

CHAP. XVI. Page 83

That the moral Law of God written by Moses, was known to the Heathen. 1. The act or work was known to them, as it is proved in every precept of the Decalogue, yet their light more dim in the 1. 2. 4. 10. S. Pauls three rules of pie, sobrie, juste, known to them. 2. They knew the manner of performance, toti, totum, semper. 3. They knew the rewards and punishments.

CHAP. XVII. Page 68

Questions about the Law. 1. Why it was written by Moses, seeing it was written before in mens hearts. How the light of Nature became dim, three causes of it: it was deserved in three respects. Why the Law was given at this time. Why onely to the 〈◊〉〈◊〉. All the four parts of a Law, are in the Law written. 1. The Act. 2. The Manner. 3. The rewards. 4. The punishments. 2. Whether any can keep the Law. How God is just in requiring that which we cannot perform. An Addition about power of keeping the Law evangelical. Adam lost his ability, not efficienter, but meritorie, God alwayes gives, or is ready to give power to do what he requires, if we be not wanting to our selves. How Christ hath fulfilled the Law: how we keep it by faith. 3. Why God promises life to the keeping of the Law if we cannot keep it.

CHAP. XVIII. Page 73

Of the preparation before the giving of the Law. 1. To make them willing, by consideration of 1. his benefits, 2. Gods right, as Lord, 3. Their relation, as Crea∣tures, &c. 4. That they are his people. His Benefits past and promised. Three motives

CHAP. XIX. Page 79

The manner of delivering the Law. 1. With thick clouds. 2. With thunder and lightning. 3. With sound of a trumpet. The terrible delivering of the Law, compared with the terrour of the last judgement, when we must give account for the keeping of it: the comparison in all the particulars. The use of this.

CHAP. XX. Page 80

The end of the Law as given by Moses. 1. It brings none to perfection, and that by reason of mans corruption: as appears, 1. by the place, a barren wildernesse, a mount∣ain which none might touch: 2. by the mediatour Moses: by the breaking of the Ta∣bles, &c. 2. It brings us to Christ, because given by Angels in the hand of a Media∣tour. It Was to be put into the Ark: Given fifty dayes after the Passeover: Moses had a Veyl: the fiery Serpent: our use of the Law, to know our debts as by a book of ac∣counts; then to drive us to seek a Surety to pay the debt, viz. Christ; amd to be thank∣ful, and take heed of running further into debt.

The Exposition of the first Commandment.

CHAP. I. Page 83

Of the Preface to the Decalogue. Two things required in a Lawgiver. 1. Wisdom. 2. Authority: both appear here. Gods Authority declared. 1. By his Name Jeho∣vah, which implyes, 1. that being himself, and that all other things come from him; 2. his absolute dominion over all the Creatures: from which flow two attributes. 1. His Eternity. 2. His Veracity, or truth. 2. By his Jurisdiction, thy God; by Creation, and by Covenant. 3. By a late benefit, their deliverance out of Egypt. How all this belongs to us.

CHAP. II. Page 87

The division of the Decalogue: how divided by the Jews; how by Christians. Addition 6. That the four fundamental Articles of all Religion are implyed in the four first Precepts. Of rules for expounding the Decalogue. Six rules of extent. 1. The af∣firmative implyes the negative, and e contra. 2. When any thing is commanded or for∣bidden, all of the same nature are included. 3. The inward act of the soul is forbidden or commanded by the outward. 4. The means conducing are included in every precept. 5. The consequents and signes. 6. We must not onely observe the precept our selves, but cause it to be kept by others, left we partake of other mens sins, which is, 1. Jubendo, by commanding. 2. Permittendo, by tolleration. 3. Provocando, by provocation. 4. Sua∣dendo, by perswasion. 5. Consentiendo, by consenting. 6. Defendendo, by maintaining. 7. Scandalum praebendo, by giving scandal.

CHAP. III. Page 94

Rules of restraint in expounding the Law. False rules made by the Pharisees. Of Custom. Addition 7. Of the force of Church Customs. 3. Three rules of restraint: 1. By dispensation. 2. By the nature of the Precept. 3. By conflict of Precepts. Anti∣nomia, wherein these rules are to be observed; 1. Ceremonial Precepts are to give place to moral. 2. The second table is to give place to the first. 3. In the second table, the following Precepts are to give place to those before. Rules to expound in case of 1. Obscurity, 2. Ambiguity, 3. Controversie.

CHAP. IIII. Page 98

Three general observations in the Decalogue. 1. That the precepts are all in the se∣cond person. 2. All but two are Negative. All but two are in the future tense. Obser∣vations general from the first precept. 1. Impediments are to be removed, before true worship can be performed. 2. The worship of God is the foundation of all obedience to the rest. 3. That spiritual worship, is chiefly commanded in the first precept. Addition 8. About the distinction of inward, and outward worship.

CHAP. V. Page 100

In the first Commandment three things are contained. 1. We must have a God. 2. We must have the Lord for our God. 3. We must have him alone for our God. The sinne

CHAP. VI. Page 102.

In the first proposition of having a God, is included, 1. Knowledge of God, wherein, 1. The excellency, 2. the necessity, 3. how it is attained. The contrary forbidden is, 1. Ignorance, 2. light knowledge. What we are to know of God. Impediments of know∣ledge to be removed. Rules of direction to be followed.

CHAP. VII. Page 110.

The second inward vertue commanded in the first precept, is faith. Reasons for the necessity of faith. Addition 9. Concerning the evidence of faith, and freedom of assent. The certainty of faith. Of unbelief. Addition 10. Concerning the nature of faith. Means of believing. Of trust in God for things temporal. The tryal of our trust. Six signes of Faith.

CHAP. VIII. Page 120.

The third inward vertue is fear of God. Addition 11. Of the seat of faith. Reasons why God should be feared. Of 〈◊〉〈◊〉 and servile fear. How Fear and Love may stand together. The sins forbidden. 1. Want of Fear, 2. worldly fear. Motives to fear taken from Gods judgements. The signes of fear.

CHAP. IX. Page 128.

The fourth inward vertue, is humility. The nature of it. The properties of it. Of Pride, The nature and degrees of it. Signes of Pride. The punishments of Pride. Of forced humility. Of counterfeit humility. The means of humility. The signes of hu∣militie.

CHAP. X. Page 136.

Of the fifth inward vertue, Hope. Hope and Fear come both from Faith. The several uses of Hope. The nature and exercise of Hope. Of Presumption and Despair. Reasons against both. Means to strengthen Hope. Signes of true Hope.

CHAP. XI. Page 142.

The sixth duty is prayer. The end of prayer, Gods Glory. The necessity of it. The power of prayer. The parts of prayer. 1. Deprecation. 2. Petition. Why God denies some things we ask. 3. Intercession. 4. Thanksgiving, which consists of, 1. Confession. 2. Complacency. 3. Promulgation. 4. Provocation of others. The excellency of praising God. The properties of true prayer. The helps to prayer. Signes of faithful prayer. Of causing others to pray.

CHAP. XII. Page 154.

The seventh vertue required, is Love of God. That God is to be loved. Of mercenary and free Love. The excellency of Love. The measure of Love. The opposites to the Love of God. 1. Love of the world. 2. Self-love. 3. Stupidity. 4. Loathing of God. All the motives of Love are eminently in God. 1. Beauty. 2. 〈◊〉〈◊〉. 3 Benefits be∣stowed. Six signes of Love. Of drawing others to love God.

CHAP. XIII. Page 163.

The proper effects of Love. 1. Obedience. 2. Patience. How Obedience arises from the Love of God. It brings glory to God two wayes. Is better then sacrifice in four respects. Reasons why we should obaudire Deo. There be three speakers: 1. God, who speaks 1. By his Word, 2. by his Works. 2. The World, 3. Our selves. These do obloqui, gainsay what God sayes. The measure and quality of Obedience. Of disobedience, that it is a great sin. The degrees of it. 1. Neglect. 2. Contempt. Motives to obedience Signes of obedience.

CHAP. XIIII. Page 170

Of Patience. How it arises from the Love of God. The necessity and excellency of patience. Afflictions are either corrections or tryals. Reasons of patience in both. Of counter∣feit patience in Hereticks and others. Stupidity no true patience. 〈◊〉〈◊〉 thereof. Of faint∣ing under the crosse. Means of patience. Signes of patience. Of working patience in others.

CHAP. XV. Page 178.

The second thing required in the first Commandment, To have the true God for our God Reasons hereof. Of true Religion: this is the true pearl to be sought. Three rules in seeking. The extreams of Religion, 1. Idolatry, 2. Superstition, 3. Profanenesse, 4. Novelty; of which three degrees, 1. Schisme, 2. Heresy, 3. Apostacy. The means of true Religion. The signes of procuring it in others.

CHAP. XVI. page 182

The third thing required in the first Commandement is, to have onely the true God, which includes sincerity. Reasons hereof. The contraries to sincerity. Means of sincerity: Signes of sincerity. Of procuring it in others.

CHAP. XVII. page 184

Of the last words in the first Commandement, Coram me, in which is implied Inte∣gritie. Reasons for it. Of Hypocrisie, and reasons against it. Signes of a sound heart. An observation from the first words. Non habebis. They are in the Future tense, and imply perseverance. Reasons for it. The extreams. 1. Constancy in evil. 2. Inconstancy in good. Four reasons against Backsliding; signes of perseverance. Of procuring it in others.

The Exposition of the second Commandement.

CHAP. XI. page 192

The general parts of this Commandement. 1. The precept. 2. The sanction. The precept is negative, forbids Idolatry, and implies the affirmative. 1. That God must be worshipped as he requires. 2. That reverence must be shewed in the performance. Reasons why this and the fourth Commandement are larger then the rest. Reasons for the affir∣mative and negative part. Addition 13. That the making of Images was absolutely forbidden the Jews, and in that respect the precept was positive and reached onely unto them. Addition 14. Whether all voluntary or free worship be forbidden under the name of will-worship.

CHAP. II. page 196

That God will not be worshipped by Images: the several words whereby Image-wor∣ship is forbidden: why God appointed the making of Cherubims, and the brazen Serpent: Reasons against worshipping of Images: the original of Images: four occasions of the use of Images; some in times of persecution, some in times of peace.

CHAP. III. page 202

What the Romanists alledge out of the Fathers, ancient Liturgies and Councels for I∣mages. Add. 13. Of S. Chrysostomes Liturgy. Add. 14. Of the second Nicene Councel. The words mistaken in the capitular of Charls the great, and in the Synod of Frank∣ford and Paris. Testimonies of the Fathers against Images.

CHAP. IV. page 204

The five Rules of extent for expounding this Commandement. Of the affirmative part of it. In Gods outward worship are two things: 1. the substance. 2. the ceremony. The first consists of 1. Preaching. Addition 15. How preaching is a part of Gods worship. 2. Prayer. 3. Sacraments. Addition 16. The Eucharist considered as a Sacrament and a Sacrifice. 4 Discipline.

CHAP. V. page 208

Of Ceremonies in Gods worship. The use of them. 4. Cautions to be observed abont them. The means of preserving Gods worship. The signes. Addition 17. Concerning customs and traditions of the Church. The 6. Rules of causing others to keep this Com∣mandement.

CHAP. VI page 210

Of the manner of outward worship, no reveronce nor worship to be performed to Ima∣ges. 1. The distinction of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 examined. 2. That evasion, that not the Image, but God by the Image, is worshipped, taken away. 3. That they are Lay-mens books, exami∣ned. 4. That Images are to put us in minde of the Saints, examined. Addition 20. A∣bout Images and pictures for memories sake.

CHAP. VII. page 214

The affirmative part of this precept, concerning the manner of outward worship. 3. Reasons for outward bodily worship. Outward honour consists 1. In the signe. 2. In the act. Of the signe, by 1. Vncovering the head. 2. Bowing the body. Of the act or deed. 1. By being at Gods command. 2. By doing his work or service. Of the gesture of Reverence. 1. In publick and private prayer. 2. At hearing the word. 3. At the admi∣nistration of Sacraments. 4. At discipline. The sins against these. In publick worship must be. 1. Vniformity. 2. Fear. 3. The heart must be present. 4. Silence. 5. Con∣stancy, to tarry till all be done. The means of outward worship. The signes.

CHAP. VIII. page 221

Of the second part of this precept. The sanction, or penalty. This is the first Command∣ment

CHAP. IX. page 224

Of the Commination, wherein. 1. The censure of the sin. 2. The punishment. 1. In the censure. The sin, viz. of Idolatry, Is called. 1. Hatred of God. How God can be ha∣ted. 2. Iniquity. The punishment, visitation upon the children. The 〈◊〉〈◊〉 of this punishment, by, 1. The greatnesse. 2. The multiplicity. 3. The continuance. Of Gods justice in punishing the sins of the fathers upon the children. That it is not unjust, in re∣spect of the father, nor 2. of the sin. The use of all.

CHAP. X. page 228

The third part of the sanction, a promise of mercy. Gods rewards proceed from mercy, which is the fountain of all our happinesse. His mercy is promised to the 1000 generation: the threatning extends onely to the third and fourth. The object of his mercy, such as love him. Our love must be manifested by keeping his Commandements. How they must be kept. The benefit: they will keep and preserve us.

The Exposition of the third Commandement.

CHAP. I. page 231

The general scope of the third Commandement. Of glorifying the name of God by praise. The manner how it must be done. Several motives to stir men up to the duty.

CHAP. II. page 234

What is meant by Gods name. The use of names. 1. To distinguish. 2. To dignifie Gods name in respect of his Essence, Attributes, and works, and how they are to be reverenced. What it is to take his Name, as glorious as necessary. Glorifying his Name inwardly, outwardly by confessing, defending it, remembring it, honourable mention of it threefold, it must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 often, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 well spoken of, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 venerable. Applyed to our own actions by prayer, and to others by blessing, &c. Of glorifying it in our lives. What it is to take Gods Name in vain, in respect of 1. the end, 2. agent, 3. the work.

CHAP. III. page 239

Of taking Gods Name by an oath. The causes and grounds of an oath. The parts of it, Contestation, Execration. How God is glorified by an oath. What is here commanded. 1. To swear. In what cases. For Gods glory. Mans necessity. For the publick good. The Oath Ex Officio whether lawful or no. Of private and voluntary oathes. 2. To swear by God, not by Idols or Creatures. 3. Not to take his Name in vain, but to swear in 1. Truth, in oathes assertorie, promissorie. 2. Judgement. 3. Justice. Against voluntary oathes, whether lawful. Of swearing from the heart. The means to be used against vain swearing. The signes of keeping this Commandement. Of drawing others to keep it.

CHAP. IV. page 250

What a vow is. Whether a bare purpose without a promise. Whether a thing com∣manded may be the matter of a vow. The necessity and use of vows, in respect of God, of our selves. What things a man may vow, se, suos, sua. Vows in the times of the Gospel. Of performing vows. Qualifications in a vow, for the person, the matter. The time of vowing. Of paying our vows.

CHAP. V. page 255

Of glorifying Gods Name from the heart. The means of glorifying it. The signes. Of causing others to glorifie it. The second part of this precept, the Commination. Reasons why such a threatning is here denounced. Gods punishing the breach of this Command∣ment by visible judgements. God is jealous of his Name.

The Exposition of the Fourth Commandement.

CHAP. I. page 259

The excellent order of the Commandements. Why God himself appointed a set time for publick worship. Why this Commandement is larger then the rest. Six special things to be observed in this Commandement, which are not in the rest. The general parts of it. 1. The precept. 2. The reasons. In the precept. 1. The affirmative part what is meant by Sabbath: what by sanctifying; How things sanctified differ from other things. God san∣ctified it not for himself, but for us. We must sanctifie it. 1. In our estimation of it. 2. In our use of it.

CHAP. II. page 262

What is commanded here. 1. A rest. 2. Sanctification. Rest is required not for it self, but for the duties of sanctification. Reasons that the Sabbath is not wholly nor principally remonial. Addition 21. out of the Authors other works declaring his meaning in two things. 1. That the Lords day is Jure Divino. 2. That the Jewish Sabbath is abolisht by Christs death, proved by him at large, out of Scriptures, and Antiquity, in his Speech against Trask in Star-Chamber.

CHAP. III. page 268

Additional considerations upon the doctrine of the Sabbath, laid down in seven con∣clusions. 1. It is certain some time is to be set apart for publick worship, proved by School∣men, Canonists, and Reasons. 2. Certain that the law of Nature doth not dictate the proportion of seven or any other in particular. 3. It is most probable that the seventh day was appointed by God from the beginning, as a day of publick worship in memory of the creation, and did oblige all mankinde: though the symbolical or typical rest afterwards was enjoyned to the Jews onely: This proved from Scripture, Fathers, Jewish Doctors, late Divines, reasons, &c. How the Fathers are to be understood that deny Sabbatizing before the Mosaical Law. 4. The Lords day is of divine institution, proved by Scripture, Fathers, publick Declarations of the Church, Edicts of Princes, Canonists, some School∣men, late Divines. 5. The fourth Commandement is in force: for the moral equity, that at least a seventh part be given to God; literally it requires onely the seventh day from the creation, not a seventh day. The day altered by the Apostles by special authority. 6. The rest of the Iewish-sabbath partly moral, which continues still: partly symbolical, which is expired. How the rest of the Lords day differs from the rest of the Sabbath, rest from ordinary labours forbidden by God, but the special determination left to the Church. How the Lords day succeeds the Sabbath. 7. The Sabbath kept with the Lords day by the Primitive Christians till the Councel of Laodicea was not in a Jewish manner.

CHAP. IV. page 276

Reasons of this Commandement. 1. Gods liberality in allowing us six dayes, and re∣quiring but one for himself. 2. The seventh is his own proper day. Who are comprehended in the prohibition. 1. The Master of the family. 2. Children. 3. Servants. 4. Cattel. 5. Strangers. The general reasons of this precept. 1. Gods rest from the creation. Ad∣dition 22. Moral reasons sometimes given of a ceremonial precept. The reason why a rest, and why on this day, are different things: out of Maimon, Abenezra. 2. Reason, the be∣nefit coming to mankinde by the creation. 3. Reason, God blessed the seventh day.

CHAP. V. page 280

How far this rest is to be kept. Why this word remember is prefixed. Such work to be forborn, which may be done before or after. Necessity of a vacation from other works that we may attend holy duties. Mans opposition to God, when he bids rest, then we la∣bour, & è contra. Six works in particular forbidden the Jews. Whether the same be ab∣solutely now forbidden the Christians. Rest necessary onely for the means of sanctificati∣on, or the practise of it, as in works of mercy or necessity. Sabbatum Bovum & Asinorum. Sabbatum aurei vituli. Sabbatum Tyri. Sabbatum satanae.

CHAP. VI. page 285

The second thing commanded, is sanctification, which is the end of the rest. The kinds of sanctification, publick and private. How the holy Ghost works in us sanctification. The special acts wherein the sanctification of the day consists. 1. Prayer. 2. The Word read, and preached. 3. Meditation of what we have heard, and upon the works of God out of Psal. 92. 4. Conference. 5. Praise. 6. Sacraments and discipline at special times. The end of these means, our sanctification, and Gods glory.

CHAP. VII. page 291

Works of mercy proper for the Lords day. They are of two sorts. 1. First Corporeal, feeding the hungry, &c. Burying of the dead a work of mercy. Such works proper for a festival. Objections answered. 2. Spiritual. 1. To instruct, counsel, and exhort. 2. Com∣fort. 3. Reproof. 4. Forgiving. 5. Bearing with the weak. 6. Prayer. 7. Reconciling those that are at odds.

CHAP. VIII. page 294

The second rule of Homogenea. Fasting reduced hither. Commanded under the Go∣spel. 1. Publick fasts for averting of evil of punishment, which is either malum grassans, or impendens, or of sin for procuring of good. 2. Private fasts, and the causes of them.

CHAP. IX. page 298

The fourth rule of the means and helps to keep this Commandement, viz. 1. Places. 2. Persons. 3. Maintenance. 1. Of publick places for Divine worship. The place as well as the time holy, and both to be reverenced. Addition 25. out of the Authors o∣ther works, concerning the adorning of Gods house, and against Sacriledge in propha∣ning it. Addition 26. Further additions concerning Churches, or places of Gods worship: set places used from the beginning: the necessity of them from natural instinct. Their dedication and the use of it. God is sole proprietor, as of places, so of all the Churches patrimony. All humane propriety extinct by dedication: the Clergy have only usum, ac fructum; no fee-simple by the Law Civil or municipal in any man; but a quasi feudum onely.

CHAP. X. page 280

Of persons set apart for Gods service. The mission, choice, the reverence due to them. The benefit received by them, spiritual, and temporal. Preservers of Kingdoms. Humane laws and policies not sufficient, without a teaching Priest, &c. Examples in divers Mo∣narchies and Kingdoms.

CHAP. XI. page 304

Of maintenance for such as attend at the Altar. Schools and Colledges, seminaries of the Church. The ancient use of them among the Jews, when they were in Egypt, and afterward in Canaan. In the Primitive Church, care to be taken against admitting Novices or young men into the sacred Calling. Maintenance due by the Ordinance of Christ is, 1. Tithes. Reasons that the tenth is still due under the Gospel, to the Priesthood of Christ. Addition 27. About Tithes. That the tenth part was sacred to God from the beginning by positive Divine Law obliging all mankinde, and still in force. The Law of Nature dictates not the proportion. Humane Laws and Customs about the modus decimandi to be followed, provided that they give not lesse then the true va∣lue of the tenth, if otherwise, they are void. 2. Oblations alwayes in use in the Church. Addition 28. about Oblations some may be due and limited, by Law, Customs, Contract, or necessity of the Church; others voluntary and free. No power in the Magistrate to alienate things dedicated to God.

CHAP. XII. page 308

The two last rules. 1. The signes of keeping the day. 2. Of procuring the observation by others. The conclusion.

The Exposition of the fifth Commandement.

CHAP. I. page 310

Of the sum of the second Table. The love of our Neighbour, How the second Table is like the first. 1. Of the act, Love. How Christian love differs from other love. The fruits of it. The parts of it. 2. The object, our Neighbour. Who is our Neighbour. De∣grees of proximity, and order in love. 3. The manner of love, as thy self. This must ap∣pear in 1. The end. 2. The means. 3. The manner. 4. The order.

CHAP. II. page 318

The division of the Commandments of the second Table. Why this is set here between the first and second Table. The parts of it, 1. A precept. 2. A promise. In the precept. 1. The duty, Honour. 2. The object, Father, and Mother. The ground of honour. 1. Ex∣cellency. 2. Conjunction. The order of honouring, differs from that of love. Why God did not make all men excellent, and fit to be superiours. All paternity is originally and pro∣perly in God. In man onely instrumentally. The Hebrew and Greek words translated (Honour) what they properly signifie. The necessity and original of honouring Superi∣ours. Government a Divine Ordinance. Power, Principality, and Excellency 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, how they differ. Honour due to them all: To natural Parents, to the Country where we live, to Princes, to spiritual Fathers, to Magistrates. In respect of excellency of gifts, honour due. 1. In respect of years. 2. Of the gifts of the minde. 3. Of outward estate. 4. Of benefits received.

CHAP. III. page 325

The mutual or reciprocal duties of superiours and inferiours. 1 Love. 2. To wish well and pray for one another. The duties of inferiours. 1. Honour. Inward, and outward, 2. fear. 3. Subjection and obedience, active and passive. 4. The protestation of our subjection, by honouring them with our estates. The manner how this duty must be performed.

CHAP. IIII. Page. 330.

The duties of superiours in four things. Addition 29. Of the end of government, and whether the people be above their governours? The manner how they must govern. Whether honour be due to one that is evil? Whether he must be obeyed in maio? Of disobeying the unlawful commands of a Superiour. Add. 30. Of obedience in things doubtfull.

CHAP. V. Page 341

The first Combination, between man and wife. The special end of Matrimony, implied in three words. 1. Conjugium. 2. Matrimoniam. 3. Nuptiae. The office of the husband. 1. Knowledge to govern his wife. 2. Conjugal love. 3. To provide for her and the family. The wives duties answerable to these, officia resultantia, Duties arising from these. The duties of Parents and children. The duties of Masters and servants.

CHAP. VI. Page 355

Of Tutors or Schoolmasters, and their Scholars or Pupils. The original of schools and Vniversities. Mutual duties of Teacher and Scholar, as the choice of such as are fit and capeable. The particular qualifications of a Scholar: Solertia, Docilitas, Dili∣gentia. 2. About instruction Instruction helps the natural and infused light, so doth prayer and reading the word, &c. The Scholars duties answerable to these. The par∣ticular duties of a Teacher. The duties of those that are to be taught. The resultant duties of both.

CHAP. VII. Page 365

Of honouring spiritual fathers in the Church. The excellency and necessity of their calling. Four sorts of ministers in the Church. 1. The thief. 2. The hireling. 3. The wolfe. 4. The good shepherd, whose duties are. 1. To be an example to his flock 1. In himself. 2. In his family. The peoples duty answerable to this. 2. To use his talent for their good. Rules for doctrine, and conversation. The peoples duty. 1. To know their own shepherd. 2. To obey and follow him. 3. To give him double honour 1. Of reverence. 2. of maintenance.

CHAP. VIII. Page 373

Of fathers of our country, Magistrates. The duty of all towards their own country. God the first magistrate. Magistracy Gods ordinance. Power of life and death given to kings by God, not by the people. Addition. 31. That regal power is only from God, proved out of the authors other writings. The ends of Magistracy. 1. To preserve true religion. 2. To maintain outward peace. Magistrates compared to shepherds in three respects. The duties of the supream power, viz of Kings, and of inferiour officers. The duties of subjects to their Prince.

CHAP. IX. Page 383

Of fathers by excellency of gifts. The honour due to them, is not debitum justitiae, as the former, but debitum honettatis. 1. Of those that excell in gifts of the minde. The honour due to them. 1. To acknowledge their gifts. Not to envy or deny them. Nor to extenuate them. Nor undervalue them: Nor tax them with want of other gifts. The duty of the person gifted. 2. To prefer such before others, to choose them for their gifts. Reasons against choice of ungifted persons. The duty of the person chosen, &c. 2. Of excellency of the body by old age, and the honour due to the aged. 3. Of excellency by outward gifts, as riches, Nobility, &c. Reasons for honouring such. How they must be honoured. 4. Excellency by benefits conferred. Benefactors are fathers. Rules for conferring of benefits. The duties of the receiver.

CHAP. X. page 391

That this law is spiritual. The duties of Superiours and Inferiours must proceed from the heart. Special means conducing to the keeping of this commandement. Signes of the true keeping of it.

CHAP. XI. page 396

The second part of this Commandement, a promise of long life. Reasons why this pro∣mise is annexed to this Commandement. How this promise is made good. Reasons why God sometimes shortens the dayes of the godly, and prolongs the dayes of the wicked.

The Exposition of the sixth Commandement.

CHAP. I. page 400

Why this Commandement is placed in this order. How it coheres with the rest. Of un∣just anger, the first step to murther, how it differs from other affections. Of lawful anger. Unlawful anger how prohibited. The degrees and fruits of it. The affirmative part of the precept, to preserve the life of another. The life of the body, and the de∣grees of it. The life of the soul, and the sinnes against it. The scope of this Com∣mandement.

CHAP. II. page 404

Of murther in general. The slaughter of beasts not prohibited, but in two cases. Of killing a mans self, diverse reasons against it. Of killing another: many reasons to shew the greatnesse of this sinne. The aggravations of this sinne from the person murthered.

CHAP. III. page 407

The restraint of this Commandement. 1. That Kings and Princes may lawfully put malefactors to death. That herein they are Gods ministers. Three rules to be by them ob∣served. Their judgement must not be. 1. Perversum, nor 2. 〈◊〉〈◊〉 patum, nor 3. Te∣merarium. 2. That in some cases they may lawfully make war. In a lawful war is required. 1. Lawful authority. 2. A just cause. 3. A just end. And 4. A right manner. Addition 32. Of the causes of a just war. Some other cases wherein a man may kill and not break this Commandement. First, for defence of his life against sud∣den assaults. Inculpata tutela. Secondly, by chance, and without his intention.

CHAP. IV. page 412

The extent of this Commandement. Murther committed. 1. Directly. 2. Indirectly. A man may be accessory to anothers death six wayes. A man may be 〈◊〉〈◊〉 to his own death diverse wayes. Of preserving life.

CHAP. V. page 414

Of the murther of the soul. Several sinnes against the life of the soul. How 〈◊◊〉〈◊◊〉 may be accessory to the death of his soul. This sinne may be committed both by them 〈◊〉〈◊〉 have charge of souls, and by private persons. That this law is spiritual, according to 〈◊〉〈◊〉 third rule.

CHAP. VI. page 417

The fourth rule of avoiding the Causes of the sins here sorbidden. Of unjust anger, and the fruits of it. It consists of, 1. Grief. 2. Desire of Revenge. The effects and fruits of it. 1. Towards Superiours: Envy. The causes of envy: the greatnesse of this sin. 2. Towards Equals. 3. Towards inferiours. The suppuration or breaking out of an∣ger against Superiours. 1. By the eyes and face. 2. By the tongue, 1. by murmuring, 2. tale-bearing, 3. backbiting. Against Equals, by 1. dissention, 2. brawling, 3. railing. The fruits of anger in Superiours. 1. Threatning. 2. Scornfulnesse. The last fruit of anger, viz. murther of the hand.

CHAP. VII. page 421

Of the means against anger. How to prevent it in others. How in our selves. Anger must be, 1. Just in regard of the cause. 2. Moderated, for the measure. 3. We must labour for gravity. 4. For love without hypocrisie. The vertues opposite to unjust anger. 1. Innocency. 2. Charity. In the first, there is 1. The Antidote against anger, which consists in three things. 2. The remedy in three more. How charity prevents anger. The fruit of charity, Beneficence. 1. To the dead, by burying them. 2. To the living. And that first, generally to all. Secondly, specially to the faithful. Thirdly, to the poor by works of mercy. Fourthly, to our enemies.

CHAP. VIII. page 424

Rules for the eradication of unjust anger. 1. To keep the passion from rising. 4. Rules. 2. After it is risen, to suppresse it. How to carry our selves towards those that are

• angry with us. 1. To give place. 2. To look up to God. 3. To see the Devil in it. Of the second thing in anger, viz. Revenge. Reasons against it. If our anger have broken out. Rules what we must do. Of the act. viz. requiring one injury with another. Rules in going to law. The sixth rule of causing others to keep this Commandement.

The Exposition of the seventh Commandement.

CHAP. I. page 428

The scope and order of this Commandement. Of Marriage. The institution and ends of it, explicated out of Genesis 2. 22, 23, 24. Married persons are, 1. to leave all others; 2. to cleave to one another. Rules for those that are to marry. Duties of those that are married, general and special.

CHAP. II. page 433

The dependance of this Commandement upon the former. The ends, for which it was given. The object of this Commandement, concupiscence or lust of the flesh. The several branches and degrees of the sin here forbidden. Diverse reasons against the sin of unclean∣nesse.

CHAP. III. page 438

Of the degrees of this sin. 1. The first motions, or cogitationes ascendentes. 2. Sup∣puratio, the festering of it inwardly. 3. subactum solum, the fitting of the soyl, which is, 1. By excesse. 2. By Idlenesse. Excesse is, 1. By gluttony: the effects of it. Oppo∣site to which is the vertue of temperance, which consists in modo, in measure: Which respects, 1. The necessity of life. 2. Of our calling. 3. Of pleasure and delight: Wherein are 5. Rules. 1. For the substance of our meat. 2. For the quantity. 3. For the quality. 4. Not to eat too greedily. 5. Not to often. 2. Of excesse in drinking, in what cases wine is allowed.

CHAP. IV. page 442

Of idlenesse: the second thing which fits the soyl for this sin. Diverse reasons against it It consists in two things. 1. To much sleep. 2. Want of exercise when we are awake. Against sleepinesse. 1. Rules for 1. the quantity. 2. the manner. Of idlenesse in our callings. The remedy against sleep and idlenesse.

CHAP. V. page 444

The fourth degree. Irrigatio soli, the watering of the soul by incentives and allure∣ments to this sin, which are either. 1. In or about our selves, or 2. In others. Of the first sort are, 1. Painting. 2. Strange wanton apparel. 3. 〈◊〉〈◊〉 gestures. Of the se∣cond sort are, 1. Lewd company, and obscene books. 2. Obscene pictures, and wanton dancings. Of modesty the vertue opposite.

CHAP. VI. page 446

The fifth degree, the breaking out of this sin. 1. By the eye. Secondly, in the speech. Thirdly, by the symptomes foregoing the act. The vertue opposite is, shamefastnesse. Of the outward acts of uncleannesse. 1. Self pollution, or nocturna pollutio, whether al∣wayes a sin. 2. Bestiality. 3. Sodomie. 4. Whoredome, scortatio. 5. Poligamy, whether lawful. How this sinne of uncleannesse may be committed in matrimony, some rules about mariage. How out of matrimony. 1. With one allied, which is incest. 2. With a stranger to us, but married to another, which is adultory. Many aggravations of this sin. 3. With such as are not married, as 1. By keeping a Concubine. 2. By deflou∣ring. 3. By fornication and wandring lust. 4. By prostitution. The highest pitch of this sin, is to defend it.

CHAP. VII. page 453

The remedies of this sinne. 1. Chastity of a single life. 2. Matrimonial chastity. The meanes to preserve us from this sinne. Of drawing others to keep this Commande∣ment.

The Exposition of the eighth Commandement.

 

The coherence, and dependance of this commandment, upon the former. The object of it the desire of riches. The scope of the lawgiver, in respect of. 1. Himself. 2. The church. 3. The common-wealth. 4. Private persons. Of right and propriety. How meum & tuum came in. Of right by first occupancy, and prescription. Reasons for propriety. Of propriety, jure belli, four things included in propriety.

CHAP. II. page 462

Of alienation and the several sorts of it. Of free alienation. Illiberal, by contracts, which are of three sorts. 1. Do ut des. 2. Do ut facias. 3. Facio ut des. Of contracts by stipulation, promise, writings. Reall contracts, by caution, pledge, &c. Personal, by suerties, hostages &c.

CHAP. III. page 463

Of the desire of 〈◊〉〈◊〉. For regulating whereof we must consider. 1. The order, in re∣spect of. 1. The end. 2. The meanes. 2. The measure of our appetite which must be guided by four rules. Of the suppuration of this sinne, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 love of money, the branches of it. Of subactum solum, the soyle fitted. 〈◊〉〈◊〉 the jaundice if it. 1. In the eye. The foaming at the mouth. The 〈◊〉〈◊〉 of theft here forbidden committed. 1. In getting. 2. In the use of riches.

CHAP. IV. page 463

Of unjust getting in general. The kindes of unjust getting. 1. By rapine and violence. 2. By fraud. The first is either under pretence of authority, or without any pretence. The former is. 1. For a mans own benefit. In times of war, or in times of peace: and this is either by power or authoritie, or by pretence of Law. 2. For his Neighbours detriment. Vnjust getting without any pretence of authoritie or Law, is either Piracie by sea, or Robberie by land. The affirmative part. 1 That every one have a lawful calling. 2. That he labour in it.

CHAP. V. page 224

The second way of unjust getting. viz. y fraud, or close theft. The lawful wayes of ac∣quiring. 1. By gift. 2. By inheritance. 3. By industry, wherein are to be valewed, 1. Labour. 2. Hazzard. 3. Charges. Of right, by damage. Of money, the measure of Contracts. Close theft is, 1. In Contracts. 2. Out of Contracts. In Contracts, is 1. By selling that which cannot be sold, as, the gifts of the Spirit, things annexed to spiritual offices, things consecrated to God, benefits, as loane of money &c. 2. When there is not a proportion between laborem and praemium. 3. About buying and selling, in respect of. 1. The measure. 2. The commodity. 3. The price.

CHAP. VI page 471

Of theft out of contracts. This is 1. In the family, by 1. by Purloyning. 2. Mis-spend∣ing. 3. Idlenesse. 4. Withdrawing ones self from service. 2. Without the family, is 1. Of things consecrated: by 〈◊〉〈◊〉. 2 Of things common, and those either publick or pri∣vate. Of theft personal and real. The aggravation of theft, in regard of the poor, &c. Against enclosing of Commons. The conclusion, about unlawful getting.

CHAP. VII. page 473

Of the vertues opposite. 1. Just getting. 2. Restitution, commanded both in the Law and Gospel. That we must make restitution, not onely of what is unlawfully got, but of some things Lawfully got. As 1. Of what belongs to another by gift. 2. Of things deposited. 3. Of things found. 4. Of things lent. 5. Of what will prejudice the pub∣lick, if it be detained for our private benefit.

CHAP. VIII. page 477

Of the second general, viz. unjust keeping. The right use of riches is, 1. in respect of a mans self: the sins opposite, 1. Parsimony, 2. prodigality; two degrees of it, 1. to spend unreasonably, 2. Above ones means. 2. In respect of others, viz. the poor, where we are to know two things: 1. How we held our riches, or by what tenure: 2. What we are to conceive of the poor. A threefold necessity, 1. of nature, 2. of our person, 3. of our estate and condition. Several motives to communicate to the poor.

CHAP. IX. page 485

That this Commandment is spiritual. Of Covetousnesse: diverse reasons against it. The means to keep this Commandment. 1. 〈◊〉〈◊〉. 2. To walk in our wayes, which that we may do. 1. We must have a lawful calling. 2. We must be perswaded that riches are Gods gift. 3. We must live according to our means. 4. Observe the rules for getting and using of riches.

CHAP. X. page 488

Rules to be observed, 1. in just getting. 1. By Donation. 2. By Industry. 3. By Con∣tracts, wherein must be considered, 1. The need we have of the thing sold. 2. The use. Three degrees of a just price. 1. Pium. 2. Moderatum. 3. Rigidum. 2. In just using, where∣in are rules. 1. Concerning our selves. 1. For preserving our estate. 2. For laying it

• out. 2. Concerning others, giving 1. to God, from whom we receive all, 2. to the poor. Rules for the measure and manner of giving. Motives to stir us up to give to the poor. Of procuring the keeping of this Commandment by others.

The Exposition of the Ninth Commandment.

CHAP. I. Page 493

The words expounded. What is mean tby (Non respondebis) in the Original. Ad∣dition 34. about the meaning of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 respondere. What is meant by (witnesse.) Four witnesses. 1. God. 2. The Conscience. 3. Men and Angels. 4. The Creatures. What is meant by (false,) what by (contra against) what by (Proximum, Neighbour.) The coherence and dependance of this Commandment. The scope and use of it. 1. In respect of God. 2. Of the Church. 3. Of the Common-wealth. 4. Of private persons.

CHAP. II. Page 498

The necessity of a good name. The sin forbidden in general. Wherein, 1. The root of it. 2. The suppuration, or rankling of it 〈◊〉〈◊〉, by false surmises and suspitions. 3. The fitting of the soyl, by readinesse to hear false reports. 4. The watering of the soyl, by busying our selves in other ones affairs.

CHAP. III. Page 501

The outward act, of which two branches. 1. False words. 2. Idle and vain words. Of false speaking in general; this is two fold. 1. In judgement. 2. Out of judgement. In judgement by false witnesse. Of lyes in general. Six persons in every judgement, who may be guilty of false witnessing. 1. The Judge. 1. By cherishing Law suits. 2. By de∣ferring justice. 3. If his judgement be, 1. usurped, 2. rash, 3. perverse. 2. The Re∣gister, by making false records. 3. The Accuser, 1. by accusing falsly, 2. upon un∣certain grounds, 3. by prevaricating. 4. The defendant, 1. by not confessing the truth, 2. by appealing without cause, 3. by not submitting to the sentence. 5. The Witnesse, 1. by not declaring all the truth, when he is lawfully called, 2. by not delivering the innocent, though he be not called, 3. by delivering the wicked by false testimony. 6. The Advocate, 1. by undertaking an evil cause, 2. by perverting the Law. Of giving false testimony in Elections.

CHAP. IIII. Page 507

Of false witnessing out of judgement. Four things to which the tongue may do harme. The branches of this kinde of false witnessing. 1. Contumelious speaking. 2. Taunting. 3. Backbiting; which is, 1. By words. 2. By letters. 3. By deeds. 4. In all these a may be false witnesse, though he speak the truth.

CHAP. V. Page 509

Of reproof or fraternal correption, the vertue opposite to flattery. Of flattery, which is. 1. In things uncertain. 2. In things certain, and those either good or evil. Of boast∣ing and vaunting a mans self, and its extream.

CHAP. VI. Page 512

Of a rash lie, an officious lye, a merry lye. Four cases wherein a man seems to speak contrary to the truth, but doth not. Of Mendacium Facti, the real lye, by 〈◊〉〈◊〉.

CHAP. VII. Page 514

The second general branch of the sin forbidden, viz. Vain speech. Three ends of speech. 1. Edification. 2. Profit. 3. Grace and delight. Of the means whereby this Command∣ment may be kept. Of suspition. Rules about it. 1. For the manner.

The Exposition of the Tenth Commandment.

CHAP. I. Page 521

Reasons against the dividing of this Commandment into two. The dependance of it. The scope and end of it.

CHAP. II. Page 523

The thing prohibited, Concupiscence which is two fold: 1. Arising from our selves; 2. From the spirit of God. The first is either, 1. from nature, or 2. from corruption of nature. Corrupt desires of two sorts: 1. vain and foolish; 2. hurtful or noisome. The danger of being given up to a mans own lusts.

CHAP. III. Page 525

How a man comes to be given up to his own desires. Thoughts of two sorts. 1. Ascend∣ing from our own hearts. 2. Injected by the Devil. The manner how we come to be in∣fected: Six degrees in sin. 1. The receiving of the seed. 2. The retaining of it. 3. The conception. 4. The forming of the parts. 5. The quickning. 6. The travel or birth.

CHAP. IV. Page 528

The wayes whereby a man is tempted of his own lust. 1. There is a bait. 2. A hook. The same wayes used by the Devil and the World. The affirmative part of this precept. Renewing the heart and minde. The necessity of this Renovation. The meanes of Re∣novation.