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 late Bishop of WINCHESTER 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 Ecclesiastes 12. 13. Fear God and keep his Commandments for this is the whole duty of Man 1. Corinth 7. 19. Circumcision is nothing and uncircumcision is nothing but the keeping of the Commandments of God LONDON Imprinted by Roger Norton and are to be sold by George Badger at his Shop in S. Dunstans Church-yard in Fleet-street Anno Dom. 1650. 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 abridgements 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 Manichees 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 Religion 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 Heathens themselves 2. By the frame of the World Objections answered 3. By the beginning 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 many 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 particular 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 beyond 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 conversions the truth of Christs miracles the constancy of Martyrs the ends of the Apostles 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 expounding 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 controverted 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 particular In every Law there is evil to be avoided and good to be done
doctoribus intelligentiae dona tribuuntur 〈◊〉 enim Doctori verbum Dominus pro gratia tribuit auditoris When hearers come with a good appetite to heare the word the teachers are enabled with 〈◊〉 gifts of understanding For ost-times God gives his word to the teacher in favour of the hearers CHAP. II. 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 fervency 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. heare to keep How the word must be kept in our hearts 1. by examination 2. by meditation 3. by conference Now that it may be the more fruitful two duties in this text are required of them 〈◊〉 et auscultare To come and to heare or hearken It is the nature of the Holy Ghost to comprehend and comprize many things in few words much matter in short speech 〈◊〉 come The first duty required is to come to Church Our presence must be the first part of our Christian obedience I was glad saith the Psalmist when they said unto me we will go into the house of the Lord. And the Prophet saith many people shall go and say Come and 〈◊〉 us go up into the mountain of the Lord. The Jews have a proverb Blessed is he that dusteth himself with the dust of the Temple Alledging that of the Psalmist One day in Gods Court is better then a thousand 1 And yet our coming to Church will availe us little if we come as they did of whom the Prophet speakes that is for fashions sake feare of punishment disfavour or the like rather then for any good will we have to come thither For to such the word shall be as the same Prophet tells us as a sealed book that cannot be opened Therefore if it stood in our election and that all censures and rubs were removed that we might be at liberty to come or stay at home yet are we to come and to come well affected because the Holy Ghost hath said Venite come For to come onely at Gods call and not well qualified is no more then the Centurions servant did at his command therefore in so coming we shall do God no great service The people went three dayes journey into the wildernesse after Christ. And there were some that heard Saint Paul while he continued preaching till midnight But our coming and hearing will little avail us if it be not with a good intent for even the flies lice grashoppers and caterpillars came at Gods commandment 2 But we are not only to come but to come Libenter with a willing minde to be bettered by our coming not to heare newes as the Athenians nor as 〈◊〉 to Christ hoping to see some miracles done but diligenter ardenter with diligence and zeale Saint Augustine calls the peoples act of following Christ three dayes in the wildernesse Monstrum diligentiae a diligence more then ordinary We must be like those that to heare the Apostles resorted daily and with gladnesse to the Temple and in Solomons phrase wait daily at his gates and at the posts of his doors to hear that is without wearinesse or intermission 〈◊〉 saith Non sunt istae institutiones sicut homiliae These Catechizings are not as Homilies for if we misse a sermon we may redeeme it again but if we misse this exercise we loose much benefit It is compared to a building of which if any one part be wanting the whole edifice must 〈◊〉 be unperfect Therefore we must follow the Apostles counsail 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and redeem the time for the neglect of this duty cannot be excused by multiplicity of businesse for though a provident care be lawful yet when it hinders us from coming to God it 〈◊〉 sin Nor can pastime priviledge us for there 's no other reason given that Esau was evil but that he was a man of the field or lived in the fields and loved his game and pleasures And it was the Israelites fault Sedebat populus edere surrexit autem ludere the people sat down to eat and rose up to play This was spoken to their reproach and infamy And therefore it is well said of One Mens otiosa nihil aliud cogitare novit quam de escis aut quam de ventre an idle man thinks of nothing but his belly And another Nihil in sancto proposito otio deterius est nothing hinders holy intentions more then 〈◊〉 Nor the spirit of sloth The Prophet tells the Jews The Lord hath covered you with a spirit of slumber and hath shut up your eyes If a man have not a minde to go to this exercise it will not excuse him he must rouse up himself and remove all impediments But if sicknesse seiz upon us or some extraordinary occasion that cannot be avoided necessitates us and keeps us back at any time from this duty we are to follow the Apostles rule before mentioned and redeem the time by our better future diligence 3 Now forasmuch as we know that every comer is not welcome but he that cometh in his wedding garment that comes prepared as he ought and that we 〈◊〉 King Hezekiah would not proclaim a solemn passeover til the Priests and Levites were prepared and that King David though he had taken as good order as he could yet not confident of the abilities of himself 〈◊〉 his people betook himself to prayer that God would prepare their hearts And that in the gospel the office of John the Baptist was to prepare the way of the Lord and to make his paths straight Lastly that the servant which prepared not himself was severely punished We ought to fit our selves to this duty by way of preparation for certainly this is a most necessary duty required in every one that desireth to know God Prepare to meet thy God saith the Prophet And Barnabas in his sermon to the Antiochians the first that were called 〈◊〉 exhorted them that with purpose of heart they would cleave unto the Lord And this every one ought firmly to beleeve that whosoever intends to be an Auditor must hear upon this consideration to make use of his hearing in the course of his life and put in practise what he hears The Psalmist saith That a young man must rule himself according to the word to the end that he may cleanse his wayes And he that practiseth not what he heareth faileth in the first point Our Saviour called the doctrine of the Pharisees Leaven and Christian doctrine may be called fermentum Christianum Christian Leaven whose property is to change the whole lump into
its own nature and quality So if we hear the word of God it must be leaven unto us and turn the whole lump into the tast of it self If it be not so with us but that we hear continually without preparation or practise there is a bitter place against us we shall be like roots bearing gall and wormwood bitternesse it self And thus much for the general notion of preparation Now for the particular how we ought to prepare our selves The Rabbins prescribe fourty eight rules to this purpose which may be reduced to two 1. Praeparate in timore prepare your hearts in fear Take heed to thy feet saith the Preacher when thou entrest into the house of God That is come not to Gods house to hear his holy Word carelesly or unreverently but with reverence and fear We are not to come thither as to an ordinary place but with an awful preparation as in Gods presence How fearful is this place saith Jacob this is none other but the house of God And it is fearful in respect of the majesty of God more fully here then in other places as being the presence-chamber of God where he will be waited upon with all due preparation and respect Serve the Lord with fear was king Davids counsel and it was his practise too I will come into thy house saith he and in thy fear will I worship towards thy holy Temple 2. Another reason that we should be qualified with fear when we come is That because as Solomon speaks fear is the beginning or head and chief point of wisdom it must needs be the ground-work and foundation of our preparation The fear of the Lord as he also leadeth unto life It is the high way to all other Christian duties His salvation saith the Psalmist is nigh to them that fear him It stands us 〈◊〉 upon to be thus prepared else the Wise man would have spared this 〈◊〉 Be thou in the fear of the Lord continually In 〈◊〉 Preparation by prayer is the other main point 〈◊〉 〈◊〉 our selves before we come and indeed it is the salt that seasons all holy duties King 〈◊〉 as you heard before practized it and began his very prayers with prayer Let my prayer saith he be set forth in thy sight c. And 〈◊〉 made way by prayer to the dedication of his Temple Daniel set his face unto God by prayer and while he was in this act of preparation the Angel was sent to him to let him know that his petition was granted Solomon prayed to the Lord for wisdom you may read that God yeelded to his request Cornelius was initiated into the Church by this means and Saul by it of a persecuter became Paul an Apostle for Behold saith God to Ananias he prayeth Saint Augustine calls it gratum Deo obsequium an acceptable service to God And 〈◊〉 Nihil potentius homine 〈◊〉 Nothing more powerful then a man that prayeth Nemo nostrum saith Saint Bernard parvi pendat 〈◊〉 〈◊〉 〈◊〉 enim 〈◊〉 quod ipse ad quem or amus non parvipendit 〈◊〉 let none of us make light accompt of prayyer for I tell you that he to whom we pray doth not lightly esteeme of it For indeed as Saint Peter 〈◊〉 us Gods ears are open to prayers And 〈◊〉 we see that King David often prepared himselfe by those kinde of prayers which the fathers call ejaculations or short prayrs of which the hundred and ninteen 〈◊〉 is full As open thou mine eyes that I may see the wondrous things of thy Law and when he 〈◊〉 any extravagant thoughts to seiz on him Averte oculos Turne away mine eyes from beholding vanity And when he grew dull in spirit Quicken thou me With these and the like we must prepare our selves Now as these are the two rules for preparation so are there four other for our coming 1 Venite 〈◊〉 in fervore spiritus with fervency of spirit Our coming must not be cold not Luke-warm like the Church of Laodicea lest we be spued out but fervent and zealous Be fervent in spirit saith the Apostle And in another place It is good to be zealously affected in a good thing If we come to hear we must come with a longing desire Zeal is compared to oyle which keeps the lamp ever burning It was one of King Davids 〈◊〉 I have 〈◊〉 for 〈◊〉 commandements The zeal of the Gentiles saith Saint Ambrose 〈◊〉 them life everlasting wheras the coldnes of the Jews caused their losse of it 〈◊〉 〈◊〉 Nullum est 〈◊〉 〈◊〉 tale sacrificium quale est 〈◊〉 〈◊〉 〈◊〉 no sacrifice so acceptable to God as the zeal of the spirit And as it is well 〈◊〉 to him so he he rewardeth it He satisfieth the longing soul saith the psalmist He that comes 〈◊〉 qualified never returns empty 2. Venite in puritate cordis Our coming must be also in purity of 〈◊〉 K. David asketh the question who shall ascend to the hill of the Lord or who shall rise up in his holy place and answereth 〈◊〉 in the next verse even he that hath clean hands and a pure heart Our thoughts and actions must be pure and undefiled else there 's no coming to Gods house no bettering our selves by coming 〈◊〉 For the word of God being pure will not enter into them that are 〈◊〉 〈◊〉 and Belial cannot accord But Cor purum 〈◊〉 est Dei gaudium 〈◊〉 〈◊〉 spiritus sancti A pure heart is Gods court the delight of Angels and the 〈◊〉 of the holy spirit This is the second 3 Venite in fide Come with the garment of faith too If thou 〈◊〉 beleeve all things are possible to him that beleeveth A beleever though in the estimation of men he be of small understanding yet shall he be able to conceive and 〈◊〉 〈◊〉 sufficient to work out his salvation We see it in the Apostles who though they 〈◊〉 poor ignorant and simple fisher-men diverse of them yet coming to Christ by faith were able to confound the wisest and most learned men in the world But without faith it is impossible to please God and if to please him certainly come 〈◊〉 as often as we will to reape any good from him For he that 〈◊〉 to God as it is in the same verse must beleeve that God is The 〈◊〉 shall live by his 〈◊〉 〈◊〉 the Prophet and according to our faith shall we receive benefit by our coming for it is by faith that we have accesse to grace And the Apostle 〈◊〉 that the Jews were excluded from the promise because that which they sought for was not by faith This is the third rule 4 Venite frequenter Being fortified with faith 〈◊〉 frequently and often then you cannot come too oft Not upon the solemne fast only once a moneth perhaps will serve the turne but as
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 humilitie 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 bestowed 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 counterfeit patience in Hereticks and others Stupidity no true patience 〈◊〉 thereof Of fainting 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 Integritie 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 affirmative 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-worship 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 Images 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 Frankford 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 Commandement CHAP. VI page 210 Of the manner of outward worship no reveronce nor worship to be performed to Images 1. The distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 examined 2. That evasion that not the Image but God by the Image is worshipped taken away 3. That they are Lay-mens books examined 4. That Images are to put us in minde of the Saints examined Addition 20. About 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 administration 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. Constancy 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 Commandment with a penalty Reasons of it The parts of this sanction 1. Gods stile 2. A commination 3. A promise 1. Gods stile
by 1. his power 2. his jealousie How jealousie is ascribed to God Why humane affections are ascribed to God 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 hated 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 respect 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well spoken of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 commanded 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 Commandment 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 sanctified 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 conclusions 1. It is certain some time is to be set apart for publick worship proved by Schoolmen 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 Schoolmen 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 requiring 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 Addition 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 benefit 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 labour è contra Six works in particular forbidden the Jews Whether the same be absolutely now forbidden the Christians Rest necessary onely for the means of sanctification 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. Comfort 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 Gospel 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 The parts of a fast 1. External abstinence from meat sleep costly apparel pleasure servile work almes then to be given Secondly internal humiliation for sin promise of reformation The third rule our fast and observation of the Lords day must be spiritual 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 other works concerning the adorning of Gods house and against Sacriledge in prophaning 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 Monarchies 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 value 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 Degrees of proximity and order in love 3. The manner of love as thy self This must appear 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. Excellency 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 properly in God In man onely instrumentally The Hebrew and Greek words translated Honour what they properly signifie The necessity and original of honouring Superiours Government a Divine Ordinance Power Principality and Excellency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Diligentia 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 particular 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 promise 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 unjust 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 degrees of it The life of the soul and the sinnes against it The scope of this Commandement 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 observed Their judgement must not be 1. Perversum nor 2. 〈◊〉 patum nor 3. Temerarium 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 sudden 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 anger 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