Andrewes - Heaven Collection BV4655 .A6 1675b

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A 7

S. Ke.....-e 2001 v i THE TEN COMMANDMENTS Lancelot Andrews, London, 1675 An example of the kind of book that was often chained in a church for the instruction of the faithful who could not afford to buy their own copies. This book was rebound in 1899 in green morocco in imitation of a binding executed for Charles I. Note the royal insignia.

\iiks' ``,; c7 ee heer aShadoorfrolit thatfettingSDNflE, WhJfe glorious courfe through this Horí.m. tuna Left the dimmface ofour dull Hem hcere , All onegreatEÿe,all dramnil inonegreatItake. Whefe rare uzdú_ Jlr ionsSoule ledhis{ree thought- Through. Learning'sUniverfe, and(vainlyfought Ileomfir her sgiacious Self; untill at leayt/u .Shefoundÿnay homy:avitleanholy strength. .íire to be'/ald by(% ßadaer.átí loot - Aui .Florues G'hurth yard ¿natcheherfelfhencetoHeadnfillä abrghtplace Mdsi.thgre immortal Fires, mid on theface Ofhamgreat,MAICERf+xtaflaming eye:: Where f ill/he reads true,pureDivinitle. And nowygraueAfpect hath, deignZ tohrin& Into thía Yoe appearance. Ifyou thin Tie but a deadEaçe,Artdoth hoer bequeath Loo thef llnminlg lamessY (ofee ñ++ . hrcatñ. Jkopp tint Vt Ln fteel.Rrerî Jahn ao' 0000)N

THE PATT H RN OF Catechiftical Doarine AT LARGE O R, ALearnedandPious Expofitionofthe TenCommandments, With an INTRODUCTION, Containing the Ufè and Benefit of Catechizing the General Grounds of Re- ligion ; and the Truth of Chriffian Religion in parti- cular 5 proved-againt(1 ATHE IS TS, P AGANS JEWS, and TURKS. By the Right Reverend Father in God L11 CELoT e D7,E'WS, late Lord Bithop ofWinche jter. The Third Ëdition, Corre&}cd andPerfected, according to the Authors own Copy s and thereby purged from many thoufands of Errours, Defects, andCorruptions, which were ina rude impeded Draught formerly Publifhed, as appears in the Preface to the Reader. Ecclefiafes sa. 53. Fear Cod and keep his Commandments; for this is the whole dutyofMan. a Corinth. 7. 19. Circumcifóyt is nothing, and tJncircumcilon is nothing, but the keeping of the Ccmmandments ofGad. LONDON, Printed for M. G. and are to be fold by George Swinnock, at the Crane inCheap_fide, over agaiçft Mercers-charnel, 5675. 4

EADER; Here is offered to thy View; apothumous Work ofa Reverend and Famous Bifhop, one of the greatef} Lights which the Church of Chrift Lathhad in this latter age,and the Glory ofour Englifh Church, while he lived; AWorkwhich maymerit thy Accep- l tance, in Refpe& both of the Author, and the Sub- jell which it handles. Of thefirft I fhall need to lay little, the very name of Bifhop Andrews proclaiming more ; than if I Ihould`fay that hewas a Judicious, Profound, and every way Accomplifh'd Divine, an eminent Preacher; a learned Antiquary, a famous Linguiff, acurious Critick, a living Library amongft Scholars, the Oracle ofour Church,afuch aPrieft, whole lips peererved knowledge, andat whole mouth the Lawwas to be fought Whatadmirableheight of Learning, anddepth of Judgement, dwelt in that Reverend Prelate, he that would know, may read in thole H- iring Images of his Soul: And as hisother works praife him in the Gate; fo this which is now prefentedto thee, though compofed in his younger years, when hewas fellow of Pembrok-Hall in Cambridge, will demon- A,,,,, I s$sè ftrate , that the Foundations were .then laid of thofe great Parts and Abilities, wherewith he was furnifht, when he came to the Episcopal Chair, and the ground work of all thole other learned La- bours, wherewith he afterwards enricht the Church ; for in thefe Leaures, ór Colledge Exercifes ( which Were heard with the publickap- plaufe of the whole Univerfity, where fcarce any pretended to the Study of Divinity, whodid not light their Candle at his Torch) it will appear, that he hadeven then gone through the whole Encyclopedie of Divineand Humane Learning,and that as he was a rich Magazine ofall Knowledge; fo he had here contrafted the Quinteffenceof all his vaft Studies, and the highconceptions ofhis great and aétive Soul, into thefe Lectures, as intoa common Treafury for he that !hall perufe this Book; !hall find, befides his perfection in all humane Learning, Philofophy and the Arts; his ex- quiflte knowledge in all the learned Languages ; and that befides hisskill in the facred Text, ( wherein his greateft excellency lay) hehad read and digefted the Fathers, Schoolmen, Caluifts, as well asmodern Divines, that he was throughlyyerfed inall kinde of Antiquities, and Hiftories, in Theology, Moral, Scholaftick, and Polemick, and no ftranger to The La« s, both Civil andCanon, and which feldomeconcur in one, that he was eminent, as wellin the Rational andJudicial, as in the Critical and a Hilt

ZHE PREFACE. LIiftorical part of Learning ; fo that what one of his School-mafters fore- toldof him that hewouldbe literiirum lumen, was verifiedin thofe Col- ledgeExercifes, wherein this Light began to íhine betimes, and tocafé his Rayes bothfar and neer ;, andwhat a Reverend PrelatePaidof himin his Funeral Sermon, maqvifibly appear to any Eye, in this great Herculean Labour, that thofe things which feldome meet in oneMan, were inhim in ahighdegree, Scientia magna, Memoria major, yudicinm maximum, at Induftria infinita -, His knowledge was great, his Memory greatter, his Judgement exceeded both, but his Labour and Induftry was infinite, and went beyondthem all. For theSubject, it is the Decalogue, or thofe Ten Words, inwhich Godhimfelf hath epitomized the whole dutyof Man, which havethis Priviledge above all otherparts of Scripture, that whereas all the reft weredivinely infpired, but God made uleofProphets and Apoftles, as his Exod 32. (5. Pen -men, hereGod was his own Scribe, or Amanuenfis, here was Digit & 31, ult. Dei, for the writingwas thewriting of God. Thefe are the Pandeets of the Laws of Nature, the Fountains from all humane Laws ought to be derived : the Rule and Guide of all our AEtions, whatfoever Duties are varioufly difperfed through the wholeBook ofGod, arehere collated into a briefSum ; whatfoever is needful for us to do in Order toSalvation, may be reduced hither ; for this is tótumHominis, theConclufion orti fhot ofall Ecciel 12.13. (faith solomon) tofear God andkeep his Commandments ; and theApoftle tells us, to the fame purpofe, that Circumcifion, ávaileth nothing, nor Un- circumcifion, but thekeeping of the Commandments ofGod, And there- fore,as faith,Philo that thejews ufed to refer all that they found in the Law ofMofes to thefe ten Heads, (as thePhilofophers reduced all things to the tenpredicaments,) not that they were all literallycomprized there, but becaufe for memories fake, they might be reduced thither ; fo hath the Chriftian Church reduced all the dutiesof a Chriftian to the fameHeads, which thebathenlarged, and made more comprehenfi ve, as partakingofa greater meafure of the Spirit than they had, and aimingat a higher de- greeof perfeetion in allChriftian Vertues. There is inded a generationof men fprung up, fuchas St. alugaftine wrote againft long fine, in his Bookcontra advertarium lets ¿¢ propheta- rum, that under colourofaffectingCods free Grace in mans Saltation, and er s affectingChriftianliberty, would abrogate the whole moral Law, as if it J 3 3. wereworthy ofnobetter entertainment among Chriftians, than 7ehoiakim See the fourth gave to7eremies prophecies, pieces, whenhe cut the roll in and threw it eedditiouOnere- dua4144,58. into the fire. And how far the tenets and principles of fome others (who would feemto abhor fuchopinions) have promoted thefepernicious do Crines, I (hall not need to fliew ; fure I am, that while fome teach: that the Gofpel confifts properly of promifes only, that the moral Law is no part of the conditionof the fecondCovenant, nor the obfervation of it ( thoughqualified in the Gofpel) required now in order to Salvation, that the promifesof theGofpel areabfolute, and that Faith is nothing elfe but an abfoluteapplication of them, or an abfolute relying uponChrift for the attaining of them, without the conditionsof repentance and newobedi- ence ; that Chrift came onlyto redeem, not to giveany Laws tothe world that after aman is inChrift, though he fall into the groffeft fins, which are Rom. z. i, z. damnable in aman unregenerate,yetheis ftill,quoad prafentemftatum,inthe RateofSalvation, andthough he may lore thefenfe and feeling, yet hecan never

THE PREFACE. never lofejru advitar,z, hisright toHeaven, what fins foever he wallows in : 'I fay, whilft men teach fuch doctrines, and yet cry out againft Anti- nomians, Libertines, andother Sectaries, what do they in judgingothers, but oidemnthemièlves, for theygrant the premilès, and deny only the conclufîon. If finch doêtrines were as true as they are common, this Author, and all others, that have written on this fubjecti might have fpared their pains, and thereforewe may fay with thePfalmiff, It is timepw. , 9. tt6 fór thee Lard to work, for they have deftroyed thy Law. Thefe men are like to Lyc:r o ( who being calf into a frenzy by Dionifru ) in4. ar 13. that diflempes thinking tohave cut down a Vine, with the.fame Hat-P. 57 chet flewhis own Son; fo thefe being poffeft with a fpiritual frenzy, which they call zeal, when they lift up their Hatchet to cut off fame er- rors, which like luxuriant branches have fprung up about the Law, they do nnawares cut down the Law it felf, both root and branch, making the obfervation of itarbitrary in refpeét of Salvation, or as aParenthefis ina fentence, where the fenfè maybe perfect without it. Such Errors are farmore dangerous, than many that were held by the oldHerettcks, which were chiefly about matters fpeculative, whereas therereflect upon mattters of praétife, and whileft they ftrike at the root of obedience to the Lawsof Chriff, they do directly takeaway the very way of Salvation, to the certain ruine of peoples Souls, and doutterly overthrow the foundation bothof Church andCommon-wealth ; fo that where fuch doctrines prevail, nothing but confufion, and diflólution ofall Govermentcan follow, as fadexperience in too many places íhews ; where the genuine fruits offuch doctrines, appear to beno other, than to rob the Prieft of his Honour, the Princeof his power, thepeople of their Difei pline arid Government, Paffors oftheir Flocks, andSheepoftheir Paffors, Preachers of their Churches, Churches of their Reverence, Religionof its Power, and theWorld ofall Religion. St. gameswould have us to try our Faithby our Works, butdiefe men will have their works tryed by their Faith. To the pure all things are pure ; if withbe in their Heart, God can feeno fin in their actions. We readof the Scholars of one Al- rnaricas of Paris, who held, that what was deadly fin in others, yet if itwere donebyone, that wasin Charity, orthe Rate of Grace, it was no fin, or not imputed to him, for, which they were condemned as Hereticks. Thefe men Teem to be fpit out of their mouths, for they would have fins diffinguiíhed not by their natureor object, but by the tub-. jeft in v,, homthey are : and hence theyhold, that all their own fins, though never fo great ( theybeing believers and eleft ) are at the moll but infirmi- ties, which cannot endanger their Salvation, but thefins of all others are mortal and damnable, which impious doctrine with thereff above-menti- oned from which It flows, howfoever they be vanifhtover with fair thews of advancing the free grace of God, andthe merits of Chrift, and the deprefling of manspower, yet are indeed no other than the old damned Herefieof Simon Magus, who, as Theodoret faith, taughthis Difciples, they were free from the obedience of the law, and was condemned by the Ancient ChurchinBafilides, Carpocrates, Epiphanes, Prodicus, Eunomims, and other impure wretches, and is call'd by Luther himfelf (whofe un- wary fpeeches have given toomuch occafion to thefe doctrines, ultimas Diaboti flatus Thelafl blaft of the Devil. Againft thefe and fuch like doctrines, which make this and all other a 2 books

THE PREFACE. books of this nature fuperfluous, we muft know ; That though the De- calogùe, as it was given by Mofes to the Jews,was apart of thatCove- nant which. God made with themonMount sinai,and fobelongedproper them, as appears bothbythe Preface, wherein their deliverance out of .,Eór1t is urged as amotive of obedience, and by fome other paffages in the precepts, Which have peculiar referenceto that people, as that fyrn- bolical ref1 . required in the fourth precept in remembranceof their refit fromthe e Egyptian bondage, and the promife of long life in the land of cancan, in the fifth. Yetfeeing that. the fubftance of it is noother than theLaw of Nature writteninmans Heart at the firft, and that byChrift ourLaw-giver it ismade a part'of the Gofpel,or lécondCovenant, though with fome qualification ) therefore it obliges all Chriftians, and that under the higheft p ains, . and is therefore juftly called the Law of Chrift. Al! the parts of`the Moral Law we may find required in the Gofpel, though upon other groundsthanthofe were laid by Mofes,( this fecond Covenant, tta. 33. y :. being effablifhed upon better promifes ) we have the fame rules for our $. aEtion, the fame duties required, the fame fins forbidden ; the difference is this, that here God acceptsour obediencein votoat our firft converfion, whenhe freely pardons our fins pall., and experts the aerual performance - afterward in the courteof our lives, and admits repentance after lapfes, . whereas the law, as it was part of the other Covenant, requires perfect obediencewithout any intermifüon, otherwifewe having higher promifes, and agreater meafureof theSpirit being now difpenfedunder the Cofpel, ahigherdegree of obedienceto the law is now required, which is Yet no , way, grievous or burdenfome to atrue believer, for thepower of Chrifts. Spirit, and the height ofthe promifes , make the yoke eafie , and the burden light. Therefore Chrift tells us exprefly he came not to diffolve the law , but to fulfil it, or to fill it up, as theGreek .nAnf.f., imports, becaufe he did enlarge and perfeetit ; and therefore 7beophylaEt P, g. in En. makes the Lawof Chrift, compared with that ofMc,fes, as oYed¢tas7e7,4j the Painting to life,to the cx,ay4pmfd,or firft draught in black andwhite,and faith, thatChrrft did not x4zoxuervcxr4yeyí4v,aiNriit6o myrivavAnps "v, notdeftroq thefirft draught,but fill it upas a painter perfectsa piéturewith the colours ihadows,after the firft draught ; andwith himdo generally concur the reftof the Fathers:Baflfaith,thatwhereas the oldLaw faith,Thou Shalt not Ori.cont.celf. 1. s. p. 1S9. kill,ourLord(Chrift )aeaemrhp4vópta5e7m "v,giving moreperfeEtLaws,faith,Thou Çhryfo. to 3.p linknot beangry.origen faith,that theLaws ofChrift are xeeiroves 4 Searr¢por, 93.ed- favil, better and more Divine, than all thofe before him. St. chryfoltome calls thatSermon upon theMount eixpov2ñr 0000116f the very topofPhilofophy,& faith,that Chrifts giving ofLaws,was u 6vmd i,roxovwpa: the time or feafon of greater and higher precepts. Among the Latines, Tertulian faith, Ter.1.3,contr. Chrifi legesfüpplementa nece(faria effe di(ciplinu creatoris, that theLaws of ìvtarcion.c.t6. Chrift are neceffaryfupplementsto the Laws of the Creator, and c6riflus DeiCreatoris pnecepta (upplendo &confervavit 6-auxit,thatChriftpreferved eñt p fi4; and increafed theLaws of God the Creator by filling themup. St. Au- Aug. Too deknffinC faith, that Chrift fulfilled the Lawbyadding, quodminus habet f..r, fie confirmevit and foconfirmed it by monce I. I. what wasdeficient, r reducing it tomore perfeftron. And again upon thole words ( except your. righteoufnefs, Niii nonTalton eá qux inchoanthomines impleveritis, fed eti- ani afla quo a me adduntur, pi nonveni folvere fed implere, tmlefs ye not only fulfill thofe which men have begun, but alto what is added by me

THE PREFACE. me , who came not to deflroy the Law but to fulfill it , &c. By which and many more Teftimonies out of the Ancients that might be produced , it appears , that concerning that .excellent Sermon upon the Mount , wherein the fum of Chriftian igion , and the way to life is chalked out by him who is the way and the life , their opinion is far from truth , who fay , that Chrift Both not there promulge ordeliver any Law as neceffary toSalvation, but onlythat he expounds theMoral Law given byMofes,and clears it from the falte cor- rupt gloflesofthe Pharifees,which is directly contrary to the conftant and unamimousdoarine of theAncient Church, andto the Text it felf : for thòugh it is true that Chrift Both therein often reflect upon the expofi- tions of the Jewifh Doctors who had corrupted the Law ; yet withall it is as true, that in thofe Chapters he delivers the Chriftian Law ; and therein brings up theMoral Law to a higher itch, than ever it was by Moles. This appears by that oppofition fooften made in thatSermon, between what Mofes fàidof old, andwhat Chrift faith, you have heard what was faidto themof old, &c. Ego autem dico vo6is, But I fàyunto you, &c. Whichoppofition,as alfo thesyriack andother tranflations do plainly thew, that as ( vobts) is rendred ( to you ) andnot (by you ) fo ( veterib- s) ought Test. Cieme; tobe(to themofold) not (by themof and therefore our translation as it a u, r p;Pn. puts the one reading in the Text, foit puts tl{e other, which is the truer in Am bto theMargent. Now(thofe ofold) were no other than thole to whomMofer Theopk. firít gavethe Law, and not the Lawyers and Pharifeesofthole latter times, Eathym, fo all the Greek writers agree and the Greek ¿1d.f, imports as much,which is ufually in other places referred to the times of Mofes andthe Prophets, Luke o. 8.1J and not to latter times, andwhich puts the matterout of question ; The Aûs t s. 7.11 words which our Saviour faith, were Paid' to them of old, are no other n í`'Zs'f', than the words of the Law delivered byMofes either in the fame very & :0.2. words, or in the fenfe. Thofe words, Thou Jhalt not kill, are in Exod.20. 3o. Andwhofoever /hall kill, /hall be in danger of ajudgement, are in Le- vit. 21. 21. Numb. 35. 16, 17, 3o. Thoulimit not Commit Adultery, are the words of the Law. Exod. 20. 30. He that !hall put away his wife, let him give her a bill of Divorce, in.Deut. 24.. 1. 7houlhait notfor- f rear thy fell, but(haltperform thy Vows to theLord. Exod. 20.7. Numb. 3o. 2 . Eyefor Eye, and Toothfor Tooth, (whichwas permitted inJudge- ment) Deut. z9.2 r. Levit. 24. 20. Deut. 19. 21. Thou /halt love thy Neighbour, viz. An ifraelite, Levit. 19. 18. Deut. 23. And hate thine Enemies, viz. Thofe (even nations whom they were to deflroy, make no league with them : nor to thew themmercy. Exod. 34. 21. Deter. 7. 1. Towhom the Amalakite is added, with whom they were to have perpetual war. Exod. 17.19. Deut. 25.14. We fee then that Chrift is fo far from taking any thing away from the Moral Law, that he rather adds more to it, and therefore the matterof the,Decalogue is Rill in force, and belongs to Chriftians as much as to any ; NayFaith it felf ( whichTomeof late have transformed into a sneer PlatonicalIdea abstracted from good works) I mean that Faith to which Juftification and Salvatien is afèribed in Scripture, includes obedience as see di to all the Commandments of Chrift, fo to the MoralLaw, as the veryHom, öf faith, life and form of it, without which as St. fames faith, it is has a Body &e. without a Soul, for what is Faith but a a relyingor trufting upon Chrift fir Salvation according to the promises of the Gofpel 5 now teeing that thofe

THg PREFACE. thofe promifes are not abfolute , but always require the conditions of repentance andnewobedience ; it can be nothing but a fhadow of Faith where $efeconditions are not. It's true that ( to believe ) in the proper and ial notion, is nothing elfe, but to affent to the truth of a propofition, upon the authorityof the fpeaker, ( And to believein one ) lignifies properly to truft and rely upon him,and doth not in its formal con- ception,confidered barely and abftraEtlybyit felf,include the condition of-.. obedience orany other. And therefore we may be faid to believe or truft in one, that requires no conditionof us, but when thewords are referred toone that commands or requires fomethingofus to bedone,and promiles nothing; But upon fuch condition ofobedience,as nothing is more certain, than that Chrift never promifes remiffionof fins, or life eternal, but upon conditionof Repentance and new obedience , In this cafe to believe in Chrift muffofneceflity include obedienceto theCommandmentsof Chrift, as thevery lifeoffaith,without which it isa meer fanf-,e: &fome have obfer- ved that in theNewTeftament, faith and obedience, and unbelief and dif- obedience areoftenprdmifcuoufly ufed for one and the fame. Besaufe that to truft or believe in one that promifes nothing but to thofe that obey him, and to obey him in hope of what he hath promifed, are all one : and therefore that abfolute affiance or unconditionate belief of Gods mercy in Chrift , which fome make to be Faith in Chrift, is that Mat. ii.3s. ,2S;,.,4.iA,, one of thofe firft andprimitive errors from which thofe dod- rines of Antinomiaits and otherSeEtaries that woulddiffolve the Law, do followwith eafe. When Chrift upbrayded the yews for not believing john the saptifI, though the Harlots and Publicans believed, whodoubts but that his meaning is, that the one repentedupon johns preaching, Aug.deEde u-which the otherdidnot, although (to believe in the proper formal noti- oret bas c. í3 on) lignifies nothing elfe but to affent to the truth of what he faid. HenceSt. Augufline faith, Non folum bonamvitam infeperabilem effe aide, fed e; ipfam elfe bonaiuvitam, that agood life, is not only infeparable from Faith, but that Faith is good life it felf ; andSt. Cyprian, Qomodo fe in Chriftum credere dicit qui non facit quaChriftue facere pracipit, How can he laythathe believes inChrift, who doth not the things which Chrift bath commanded. And before them Ireneon tells us, that Credere in chri(lum eft volantatern e urfasere, to believe in Chrift is to do his will. As for that generalFaith, of thelatter School-men, and theRoinanifts, Gal_ 5.6 which they make tobenothing but an affentto revealed truths for the au- Ja'2'23' thority of God the speaker (I fay the latterShool-men, for fome of the Elder, wherethey fpeakof ,fide charitate formata, which they make tobe trueFaith, meannothing elfe, but that whichSt. Paul calls, Faith work- ing by love,' and Saint Tames, Faith confummatedby works ) As allo that Faith of fome amongft our felves, who would have it tobenothing but a perfwafion that their fins are pardoned inChrift, &c. Neither of thefe have any neceffary connexion with agood life, and therefore neitheir of them is that Faith to which the promifes of pardon and Salvation are an- nexed in theGofpel, Not the firft, asthemfelves acknowledge, and ap- pears by cellar. Who labours to provebymany reafons that true Faith may he m a wicked man. Nor the fecond, for how doth it neceffarily follow, that if a manbelieve all his fins paft, prefent, andto come to be forgiven, thattherefore he muff needs live accordingtheRules of Chrift, whereasthecontrary may rather be inferred. thathe needs not to trou- ble

THE PREFACE. blehimfelf about obedience to the Commandments in order toremilflon of his fins, orSalvation, who is perfwáded that' all his fins are pardoned already, and that nothing is requiredof him for the obtaining of fo great a benefit, but only to believe that it is fo, And if they lay, that the lenlè of fuch a mercycannot but ftirmen up to obedience, toomuch ex- perience of mens unthankfulnefs to God confutes this, The remembrance of a mercy or benefit dot not neceffarily enforce men to their duty, for then none could be unthankful toGodorinan. Befides it is a purecontradif;:ion, which all the Sophiítry in the world can never Calve, to fay, that a mansfins are pardoned bybelieving they are pardoned, for they null. be pardoned before he believes theyare par- doned, becaufe the objefl muff be before the all, and otherwife he be- lieves a lye, and yet by Faith he isjufrified and pardoned, ( as all affirm ) and the Scripture is ev'',,lent for it, and fohis pardon follows upon his be- lief, and thus the pardón is both bofore and afterthe all of Faith ; it is before as the objeft or thing to bebelieved, and yet it comesafter, as the etfefl or confequent of his belief, which is adirell contradiélon. True Faith then isa practical vertue, and eftablifhes the Law ; and as this is theproper workof true Faith, fo todire5t and quicken our obedi- ence thereto is the whole icopeof the Bible. There is nothing revealed in the whole Scripture meerly for fpeculation, but all is refer'd lóme way or other to praflife. It is not theknowledge ofGodsNature and Effence, but of his will, which is required of us, or at leaft fomuch of his Na- ture, as is needful to groundour Faith and Obedience upon. That obfer- vationofCome is molt true, Thatin the Scripture, verba fèientie Connotan&oni. atecías, words ofknowledge do imply affeftions and Anions anfwerable. rfal To knowGod, is not fo much to knowhis Nature & Effence, as to Honor Heb9' 7° and obeyhim, which thofe thatdo not, are laidnot to knowhim, though they know neverfo much ofhisNatureandAttributes ; knowledge with- out praetife, is withGod accounted ignorance, and hence are all fins ter- med +ÿr.&wna ignorances. Thus to knowChrift, or to believe inhim, or tobelieve the Gofpel, Includes in theScripture fenle, repentance, new life, and indeed the whole duty of a Chriftian, becaufe all thefe duties ought to followupon thisknowledgeor belief, and are alias imperati, as the Schools fpeak, afis which flow from belief, though theauus elicitue be only an client to the truth. Andhence Come of the tiaoff eminent andB,pn ñ señe Ancient School -men have determined, that Theologie or Divinity is a q, q. conclul: pradhca1 feience. Theologie eft fcientia afecliva, &c. 3'rincipaliter ut ipfboni rzamao,'faith Bonav Theologie is an affeflive knowledge, whole seniq.4p,í4C chief end is to make us good. The fame is affirmedby Alexander Haler col. 3. Gerfon and others. Scotats maintains the fame conclufion, Theoloie effeDungy n;tl n. fimpa*itur praclicam, That Theologie is limply praflical, and Durandq.fol.zo.col.L proves it byunanfwerable reafon, quia ejus operatiocirca objeclumfuton non confaffit in Contemplation veritatis, fed dirigit inprofecutione operis utpate: in centaur locisSrcipture.Et minim effetfinonftpraliice, cum confiderantes Scripturam aprincipio urque adfnempro una Scripture columna fn qui agitir depure fpeculabili6as, fun:plus quam quináenta folia, inquibas,agitur de purepraciicis. The operation of Theologie about its objeft conflits not in bare fpeculatioh of truth, but in direflions for our praftice, as appears in an hundred places of Scripture , and therefore it were ftrange it dhould not be a prac`lical Science: feeing we confider the Scripture from

THE PREFACE. from the beginning to the end , for one place which treater, of matters fpecu1ative, wemay find fivehundred which handle things meerly praftical. This then being the fcopeof all revealed truths in Scripture; and the proper end of Theologie, to direct us inour practife, This book wherein all thofe practical truthsare diftinftly handled, and explained, cannot but be of. great ufe to all whofe care is to work out theirSalvation. And if hewas accounted the wifet man among the Heathen by the Oracle, that brought Philofophy out of the Clouds, intoCities and Houles, that is, from air and vain fpeculations, topra ticalprecepts, no doubtbut they fhall becountedwife Scribes intheChurcholt God, that laying afide fruit- lefs-controverfies and Polemick difputes, wherewith peoples heads have been fo troubled, that the power of Religion is in amanner quite loft, bend their ftudies and endeavours to urgethisunç ieceffarium, the pra- ctife ofthole moral and Chriftian duties, wherein ttaaie lifeofReligion con- ffts, and which will bringGlory to God, benefit'to others, honour to our John 7. 17. 'profeflion, and fure comfort to theSoul, when all other comforts fail. This 1'1.'131 1i' 4. prattifing ofwhat weknow, will bethe fureft Antidote againft thegrow- ing Errours andHerefies of the times, for if any manwill do the will of God ( faithChrift ) he (hall know whether the Dottrine beof God or no. hef.:, s 0, Faithand goodconféience go both inabottom, he that letsgo the one,will II. quickly make Ship-wrack oftheother. All Apoftacy, begins in prattife, and Errours in the life produce Errours in Judgement, for when the will is corrupted the underftanding is darkned, and the Apoftle tells us, that thofe which aregiven up to firong delufions, are fuch as receive not the truth in the love of it. Whereas pra Life is a lure prefervative againft defeetion , this will makeaman whole knowledge is lets than others, remain ftedfaft in times of tryal, likea fixedfiar whileothers of greater parts like blazing ftars may ihine.for awhile, but at length vanifh into fmoke. That which is the fcopeof this work, to urge the practife of Religion, andwas nodoubt, the end propounded by the learned Author, when heat firft penned and delivered thefe Lectures; is alto theend aimed at in the publifhingofthemat this time, and though many others have written upon thefame Subject, whole labours I(hall not any way difparage, yet i doubt not, buthe that (hall read and perufe thefe labours of this Reverend Author, will find them tobe as ufeful andprofitable as anyhithertoextant in this kind, andthat they contain, themoft full, compleat, learned, and elaboratebodyof Practical Divinity, that hath beenhither to publifhed, & that fcarce any thing of note is to be found on this large fùbject in any Au- thors, Divineor humane, whichis not herewith addmirable judgwiene, clearnefs of method, and fulnefs of ex reffìon° digefied. And collTider- ing how this fubje t ishandled, neither fuperficially and flightly,as too ma- nyhavedonein our own Language, nor yet, focoldly and Jejunely, as divers ofthe Cafuifts intheir largeand intricate difputes, who inform the Judgement, butwork not upon theaffections at all, but that as the matter is folid in itfelf, fo it is cloathed with emphatical fignificant words, a- dorned with choife fentences, apt allufions ; and Rhetorical ampli- fications out of the belt Authors ; befides pregnant' Applications of Scripture; and fundry critical obfervations 'upon divers Texts not vul- gar norobvious, it will be hard to fay, whether the,profit ordelight ofthe reader

THE :PREFACE. reader will be greater. And as the works, in regardof the generalfub= jeét, may be ufeful for all perfons of whatrank foever, fo I doubt not but it maybe offpecial ufe for the buplique difpenfers of the word, elpecially, theyounger fort of Divines, who befides manydirections forufeful and profitable Preaching, may find alto variety of excellent matter upon any practical Subjet without Poftills or Polyanthea,and direEtions for deciding moft cafes of. Confcience, which out of the grounds here laid may be eafily refolved. Now concerning this Edition, andwhat is herein performed, I amnot ignorant, what prejudice attends theprinting the pofthumous works ofa- ny ; how eafie it is tomiftake the fenfe ofanAuthor, efpecially where the workwasnot perfected by himfelf, and that divers things in mensprivate papers would havebeen thought fit to bealtered, omitted, or enlarged by theAuthors themfelves, ifthey had intended them for publick view ; for which , and divers other reafons , it might have been thought fit, not topublifh , what the Author had kept fo long by him, andhad not fitted for thePrefs,; nor thofeReverend Perfons, to whole care his Papers andWritings wereby his late M a j E sr r E committed, intend- ed todivulge ; forwhowould prefume toput aPencil toa Piece, which fuch an Apelles had begun : yet confidering, thatthere is already a rude impeded draught, or rather fome broken Notes of thefe his Leftures, which hadpalled through divers hands, already crept forthin Print, to the great wrong, bothof the Livingand theDead, and that the fame is about to be reprinted, it was therefore thought neceffary in vindication of the Author, and todifabufe the Reader, topublifh this Copy, there being no other way to prevent the further mifchiefs of that E- dition, than by another more perfeèt ;forthough I denynot but that there are many good Materials, in that indigefted Chaos, which is already fet forth, which an expert Builder may make good ufe of, yet the Reader will find thewhole to be nothing elfe, but aheap of broken rubbifh, the rudere of thofe ftately ftradures, which that skilful Architeé had made, whichhave been fomangled anddefaced, fo fcattered anddif'_membred, like Medeas A&fyrtus, that they appearfcare fhadows of themfelves, fo that had the learned Author lived to fee thofepartas ingenii, thofe divine ofhis Brain fo deformed, hemight well have called them, notBen_ jamins, Sonsof his right hand, but Benerves, Sons ofSorrow ; forI am confident, there hath not been expofed to publickviewa workof that Bulk, fluffedwithfo muchnonfenfe, fomany Tautologies, ContradiEti- ons, Abfurdities, and Incohererfees, fine Printing was in ufe : there is not a Page, fcarce a Paragraph, feldomemany lines together in the whole Book which containperfef fence; the Mothod quite loft in molt places, the whole Difcourfe like a Body whofe mgpnbers arediflocated, or out of joynt: as if ithad been tortufed upon the räck, or wheel, fo that the parts coherelike the Hammonan (ands, fomeimeswholeParagraphs, whole pa- ges, yea,divers fheets together are wanting,as in the tenthCommandment, . where the onehalfis left out,& halfofthe ninth is added to fupplÿ that de- feet ; and thewholework, focorrupted,mangled,disjoynted, falfified, inter= polated, & the fenfeof theAuthorfoperverted, that the Author might well fayofthe Publifher with the Poet, Qem recites mews eft, c c.At male dam b reciter.

THE ìREFACE... rec t,as incipae taws ; the Bookwas his at fiat, but byth s ftrange Meta- morphofis, the Publifher hathmade his own; Thattheworld therefore/may not be longer abufed by -a fbadow obtru- dedfor the`fiìbftance, hereisprefented' the'Authors Own Copy, reyifed and compared withdivers others manufèripts, which though it werenot perfec3ed byhimCelf, nor intended for a publick ufer;, yet being theonly Copy he had, as is acknowledged under his hand in-the t eginning of the Book, and containing many Marginal Notes, and alterations throughout the whole made by himfelf in his latter years, as itfaeriisy " it maywell be thought to contain the minci and fenceof theAuthor morefully, thanany of -those Copies inother hands. This coming into the hands of thofe, towhom the perufal of his papers were coínitted, who Was informed of the wrongdone by that other Eedition, and that a metéfperfe& oné'wás intended and defired, out of his love to the memoryof thedeceafed Author, and his zeal for thepublick good, confidering'of how greatufé the work might be, he was eafilyinduced topart with it ferrfogood apur= pofe, whereupon byan able, induftrious and worthy Gentleman, who bathotherwife defervedwell of the publick, and had fonie relation to the Author whilft he lived, thework was taken in hand and reviled, the ienfe inmany placesreftored, dsfe&s fupplied, and the whole difcourf brought into a farbetter form, than that wherein it hadformerly appear- ed. But confidering that to purge this Augean ftable, and to reftore a work fomuch corrupted, and wholebelt Copies were imperfe&, was no eafiework, and that it contained fuchvarietyofall kindof Learning, both Divine and Humane, that he who wouldrevile it, muff not be a ítranger to any, and that many Eyes may feemore than one, fuch was his Ingenu- ityand Modefty, that he waswilling anddefirous to have thewhole again reviled, and brought to the touch, by forceother, whoas he conceived, might have more leifure and abilities thanhim ; whereupon it was again refumed, and after much labour andtravail, was at length brought to this form, wherein it now appears : wherein, that the Reader may know what is performed in thisEdition, heíhall find. i. The true fence and meaning of the Author ( the chief thing to be looked after in the publifhing of other mens works) reftored in many thoufand places, which were corrupted and miftaken, wherby the Au- thor was made to (peakcontrary to what he thought, as if he had Peen Tome vifion after his death, to make him changehis Judgment in his life time. This, as it was a workof fo much difficulty, requiring Both time and Rudy, by diligent comparing of places, weighing of Antecedents, and Confequents, viewing feveral Copies, and confulting with the Au- thors quoted, &c. So theReader will find no final]. benefit thereby, arifing from this Edition. e a. The Method is here cleared, which was in a manner quite loft in the former Edition, and without which the Reader muff needs be in a Maze or Labyrinth. This being the chief help to memory, and conducing much to the underftanding of the matter. 3. Many Tautologies, and neediefs Repitions of the fame thing are here cut off, and thole many great defe&s, wherein divers Paragraphs, Pages, and whole Sheets were formerly wanting are fupplyed and ad- ded. ç. Where-

aZVfAÇ+ 4. Whereas ir;tocinez a ;l > eA : 1s; oth9r night feeut obfeure or dönbeP 1 'a Athol' Esc Ft1vfji 11 judgement, cxp e1= fed in'his other ` os . óT'ß ,{at crf9 o 3,i lßí Ft}earg;o:liis mean- ing therefore is I pie a v nT arP.31a j girltiioights, up- on the famepoìt(t which are eft ro ?R. gp ,g t,1?iDt er works, whichwere perfeged bÿ himlclf; ía R 1 ' }]i places, wherehett4.ybcmore¡Ùl ü fitmdiwittbalerother eR omitted, or but èfly toucréd; 40 tl i;?íerrvÄ6 @mg, tábütgsare trî;otliga. works, or where it could not be,' t?n firisljl ßìPfi 1 sled'.what was needful to be fu ßlî it o iv rR) Iff l 411119Cio what is conedi{fëtlagreeable to `t edeefared 7o nneof dhe CatholickChurch in fpeciai ; which ( that the Reader maydiftinguifh it from thewords of the Author) is put in adifferent Charaëter, fave where, bymiftake the fame letter is ufed. And here, as in Tomeother points, fo inparticular about the Sabbath, wherein the Author might be miftaken bymanyof both fides, out ofhis other works comparedwith this, here is declaredwhat his Opinion was in that Controverlie; & that it was no other, than (which I conceive to come neereft to the truth) thatas the fymbolical reft proper to that Nation, is abolifht, fothe fubitance ofthe`Precept, is moral, and that the feventhday was hallowed by God for a timeofpublick worship from the beginning, in memory of the Creation, by politive Divine Law, obliging all mankind ; Infteadwhereof the Lords dayis fet apart for theday fff: publickworship,: by the Apostles, as extraordinary Lègats of Chrift '`in memory of the Refurre&ion, which is to continue unchangable tote end of-the World. This, as it is ¡hewedout of the Authors other w4tings, fo for themore full clearingof all queflions upon this fubjed there, is added a large dif- courfe, containing the whole Doftrineof tleSabbath and Lords Day, laid down in feven Conclufions, chap, 7, in corn, q.. Wherein I conceive, there is fome thingoffered, whichmay give fome fatisfattion to thofe that are moderateof bothfides. f , -For the better help of the Reader, everyCommandment is divided into C_hapters, and the Sum or Contents of eachChapter, with the me- thod how they¡tand, are prefixt toevery Chapteror Section. All which Contents, together with the Supplements or Additions, are fet together at the beginningof theBook, that fo the Reader may at oncehave a gene- ral Idea of the whole Book, andof whatis handled in eachPrecept, and fomay the moreeafily find any thinghe delires to read, without muchLa- bour or enquiry. Thus the Reader may inpart conceive, what is done to render this work the more uleful tohim. And if the file benot fòaccurate andex aft, as in the Authors other Sermons, he nluftçnnfi er, that as-it was not polifht by the Author, nor fitted .byhim for the Prefs, and that in the reviling thereof, there was moreregardhad to the matter than to words; fohaving pafled through divers han, s,. it cannot teem ftrange, if Come incongruities of fpeech do still remahi Errours we knowof one concoft: ion are not eailycorreded in an other, and waters will contraa force tin- aura

711- &,PREFACE. ¿tute from theMinerals through which they pals; betides that, theerrours and miliakes of' the Printer, whichcould not eafily be prevented, may in many places obfcure or pervert the fence. Let this therefore be taken in good part, which is intended for the publick good, andwhat (hall be found needful to be correEled (as who can walk in fd rough a path and never (fumble) 11ía11 God willing-be rectifiedin the next edition a in the mean time make ufeof this, as if' it (hall contribute any thing to promote the praEtifeof Religion, which is the fcope of thework, thePublifher bath the fruit of his Indeavours and ends of his Defires; who delires farther, . the benefit of their Prayers, that (hail reap anybenefit by his Labours The

THE CS'NTENTS. THE EXPOSITION of the INTRODUCTION. C Ii A P. I. Page t Hat Children are to be taught and inflrulled in Religion proved ma of Hea- then Philofophers, out ofthe Law, the Gofpel. 2. That this Inßrualïon ought to beby wayof Catechifin. What Catechifing is. How it differsfrom Preaching. Reafons forAbridgments or fumeof Religion. Catechifingufeel in all Ages ; before the Flood ; after the Flood; underthe Law ; ender the Gofpel ; after the Apo.£itles; in the Primitive Church. Reafonsfor this cuftome ofCatechifins. CHAP. 1I. Page9 The duty of the Catechifed. a. To come, and that t. With a right intent. 2. Willing.. ly, 3. With Preparation; which mull be, is In Fear. 2. By Prayer. Other rules for coming. t .With Fervency: 2. With Purity of Heart. 3. In Faith. 4. Frequently. The fecond duty to hear or hearken. The necefty of hearing. The manner. 1. With Reverence. 2. With fervour of Spirit. 3. WithHence. 4. Without Gazing. 5. Hear to keep. How the Word mull be kept inour hearts. t. By Examination. 2. By Meditation, 3. By Conference. CHAP III. Page t4 Of Religion in general, and the Foundations of it. The four firfl fleps. i. Wemull come toGod, as the only way to true happinefs. Nohappinefs in Riches proved by divers Reafons. Nor in Honour. Nor in Pleafure. Nor in .4uorai Virtue. Nor inContemplation. General Reafons againflthem all, That felicity cannot be in any of them; becaufethey cannotfatisfie. 2. They are not perpetual, but uncertain. In god only is true happinefs tobe found. CHAP. I V. Page t9 2. The way to come to God is only by Faith, not by Natural Reafon alone, ststhe Mani- cheesheld ; Reafons againfl hem. The way by Faithmore certain. Tbetteceffity of Belief. Rulesforcoming by Faith. CHAP. V. Page 22 3. That we muff believe there is a God. Misbelief in four things. i. Astotheifine. 2. Polytheifine. 3.Atheifine. 4. Diabolifine. The Reafons ofAtheißsanfwered. Religion upholdsall ¡laces. The Original of Atheifine, from i. Difcontent. 2. Senfaality. CHAP. V t. Page 25 That there is a God, proved T. By Reafons drawn out of the Writings of the Hea- thens themfclves. z. By the frame of the world. Objektions anfwered. 3. By the begin- ning and proerefs of Arts, &c. 4. By the neceffity of a frfl mover. Thebeginning of things cannot be, 1. By Chance. Nor z. ByNature. 5. By Propheies fulfilled. 6. Bythe A tificial framing the Bodies of all Creatures. 7. By the Soul of man. Reafonswhyfo ma- ny iicheifts. Natural notions ofa Deity. The Confcrence. 8. From the miferable ends of Aeneifis. C H A P. VII. Page 29 The fourth flip, That God kath a Providence over MM. Reafons againft Divine s Pre-

The Contents. providence answered : why God permits evil : general Reafons fora Providence, parti- cular reafons from all forts of Creatures. That (econd causes worknot, nor produce their e c1 s r. f themfelves without God. That Gods Providence reacheth to particular:. That God is to be fought, and that he rewards them 'ha feekhim. C H A P. V I I I. Page 34 Thefour Religions in the World. Of Paganifine, reafons again_ the plurality of God.r, That therecan be but one God proved out of their own Philofopheri : that their Religion wasfalse. Howman came to be worshipped. How Beafis. Of the Miracles and Ora- elea of the Gentiles. CHAP. I X. Page 37 Of 7udaifine. The potions of the Pews. i. That the Meas_hall have anearthly kingdom at Jerufalem, confuted. 2. That7efou is not the Bleffras. The contrary proved byJaco!.sprophecy. Gen. 49. t t. By Danielsfeventy two weeks. Dail. 9.25. By di- leers other reafons. 3 That the Mtffiat notlet come.., The contrary proved by fundry ar- guments. CHAP. X. page4r. Of Mahometanifine. This Religion proved tobe falte by feevenreafons. C H A P. X I. page 4z Of Chriflian Religion, The truth thereof in general proved. 7. By the antiquity of it,, ont of the Heathen .luthors themfelves. 2. By the continuance and prefervation of it 3. By thecertainty. 4. By the end it leadsto, viz.. to God, it gives all honour tohitis. Deprives man ofall. Other reafons. It re,_trains carnal liberty allowed byfalfe Religions ; reaches to the Heart. le contains myfleries above mans capacity. Teaches contemptof theWorld; ¡requiresfpiritualworfhip. Confirmed by miraclesbeyondexcepti- on. Prophecies. C H A P. X II. page 48 Special reafonspr the Chriffian Religion, as differingfrom the ,Jewish. It purged) the Soul: ¡hews that God isara ='roe aot: the teffimonyof the Apoflles and Evangeliffs : the knowledge of whatthey wrote theirbone¡? : the credit of theFlory : teflimony from Pa-. Bans : theflar at Chrifbsbirth: the croft facred with the .,,,Egyptians : the miracles at Chris?:death : the Progref ofChriflianityby weakmeans, oppofedby power andlearning; contrary toflefh and blood : the excellency of the promifes : power in conversion} : the truth of Chrigsmracles : the conflancy of Miartyrs : theendsof the Apoflles :the Devils tefii- mony againft himfclf. C H A P. X I I I. page 5z Of the twochief parties that lay claim toChriffian Religion, Papifls and Protefiants, "heir difference about interpretationof Scriptures. the Churches authority, in expoun- ding Scriptures, Au additional Obfervationout of the Authors other Works. Rules about thefenfeof theScriptures., Meansfoefindingout the truefenfe : other means controverted. Additionabout theChurches power in matters of Faith, whether infallible. Decrees of Councels : Con_nt of Fathers. The Pope not infallible. CHAP. X I V. page 58 Chreflian Religion divided into the Law and the Goe7el. Additions about the rifeof :W Law. That the Law of Chrifl ispart of thefecond Covenant, &c. The judgementof the Author out of his other books. That the Gofpel isIex Chrifti. The Law handled firff. Reafonsfor this order. What the Law teachetb, and what the Oafpet. C H A P. X V. page 62 In the Lawfourthings. I. The worktobe done. TheDecalogue thePandetls of moral Laws. The Laws moral known before Mofes, written inmens Hearts, proved in particu- lar. In everyLaw thereis evil to be avoided, andgood to be done, both muff concur. St. Pauls threerrules of pie, jufte, fobrie. St. Auguftinehis three rules, contrary to three rules of currupe nature. z. The manner of doing requires, X. totes, 2. totutn, 3. to- to ternpore. 3. The reward. 4. The punifbment. C H A P. X V I. page 83 Thatthe moral Lawof GodWritten by Mofes, was known to:the Heathen, r. The all or workwasknown to them, as it it proved in everyprecept of the Decalogue, yet their light moredmin the t.2.4.. so. St. Pauls three rulesof pie, fobrie, julie, known to them. 2. They knew the manner of performance, toti,totum,fcmper. 3. They knew the rewards andpunishments. CHAP.

The Content. CHAP. XVII. Page 6t Questions about the Law. .I. Why it was written by Moses, feting it Wilt-writtenbe- fore in menehearts. How the Law of Naturebecame dim, three califes of it : it was de. fervid in three refloat. s Why the Latawasgiven at this time. Whyonly to the 7ews. Ali the fourpartsof Law , are in the Lawwritten. I. The Alt. z. The Manner.'ï3.Tbe rewards. 4. The pnnifhments. 2. Whether any can keep the Law. HowGod is'jnflin requiring that which wecannot perform. An e 4ddition about the power of Keeping the Law Evangelic}. Adam loflhesability, non inefficienter, bet meritorie , Gad always gives, or is ready togive power to do what he requires if we be not wanting toourselves. How Christ bath fr(filttd the Law : hoar wekeep it byfaith 3. Why God premifes life to the keeping of the Law if we cannot Ott. C H A P. XV I I I. Page73 Of the preparation before the giving of the Law. T. To make them willing; by confederation of t. his benefits, 2. Gods right. as Lord, 3. .Their relation , as Crea- ture, &c. 4. That they are his people. His Benefits puff and promifed. Three *navel, to love. I. Beauty. 2. Nearnefs. 3. Benefits : all inGod. 2. To make them able, byfan - ibifying and cleanfing themfclves : that Ceremonial washing fgnifted our spiritual clean- fing ; how we came to bepolluted : howwe matt be cleanfed. Why they w. re not to come at their wives. Of rhodanger and abufeof things lawful. 3. That they might not run too far, bounds were fit. Ofcuriofity about thingsunneceffary. CHAP. X IX. Page79 The manner of delivering the Law. t. With thick. Clouds. 2. With thunder and lightning. 3. With found of a Tramper. The terrible delivering of the Law, compared with the terrour of the laft judgment, when we maltgiveaccount for the keeping of it : the comparison inal the particulars. Theaft of this. CHAP. XX. Page 8Q., The end of the Lew as givenby Mofes. s. It brings none to perfeltion, and that by rearmof man: cerraprion ; as appear:, t. By the place, a barren wildernef a mountain which none might touch : z. by the Media.or Mofes : by the breaking of the Tables, &c. 2. t,bringsus toChrist, becaufegiven by Angels in the handof a Mediator.It was to be put into the Ark,: Given fifty daysafter the Paffeoacr : Mofes had a Veyl : the fiery Ser- pent : our life of the Law, to know our debts as by a Boor¿, of Accounts ; then to drive lie to feeka Surety topay theDebt, viz. Christ ; and to be thankful, and take heed of run- runing further intoDebt. The Expostion ofthegrit Commandment CHAP. I. Page83 Of the Preface to the beealagut. Two things required in a Lawgiver. I. Wifdom. 2. Authority : both appear here. Gods Atithoruy declared. s. By his Name Jeho vah, which implies, t. that being himfelf, and that all other thongs come from him; 2. Hisabfolutc Dominion over all the Creatures : fromwhich flow two Attributes : s H:: Eternity. 2. His Veracity, or truth. 2. By his jurefdillion , thy God by Creatiost and by Covenant. 3. By a late benefit, their deliverance ont of effigypt: Howall thit belongs to ut. CHAP I I. P:S,r The diviionof the Decalogue : how divided by the sews; how by Chrifiani, detion 6. That the four fundamental Articles of all Religion are implied in the four firfi Precepts. Of rules for expounding the Decalogue. Six rules of extent. s. Theaf- firmative implies the negative, and a contra. z. whenanything is commanded orforbid- der, all of the fame natureare included. 3. The inwardall of the Soul isforbidden or commanded by theoutward. 4. Themeans conducing are included in every Precept 5 The c nfequents andfagnes. 6. We mull not only obferve the Precept our feines, but route it to bekept by other:, left we partake of other mens fins, which is, I Jubendo, by com- manding. z. Permittendo, jby tolleration. 3. Provocando , by provocation. 4. Sua. dendo, by perfwafior, 5. Confentiendo, by contenting. 6 Defendendo, by maintain- imp 7. Scandclumpræbcndo, bygiving fcandal. C 2 CT-IAP