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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25404	The pattern of catechistical doctrine at large, or, A learned and pious exposition of the Ten Commandments with an introduction, containing the use and benefit of catechizing, the generall grounds of religion, and the truth of Christian religion in particular, proved against atheists, pagans, Jews, and Turks / by the Right Reverend Father in God Lancelot Andrews ... ; perfected according to the authors own copy and thereby purged from many thousands of errours, defects, and corruptions, which were in a rude imperfect draught formerly published, as appears in the preface to the reader.	Andrewes, Lancelot, 1555-1626.	1650 (1650)	Wing A3147; ESTC R7236	963,573	576

Creation by positive Divine Law obliging all mankinde Instead whereof the Lords day is set apart for the day of publick worship by the Apostles as extraordinary Legats of Christ in memory of the Resurrection which is to continue unchangeable to the end of the World This as it is shewed out of the Authors other writings so for the more full clearing of all questions upon this subject there is added a large discourse containing the whole Doctrine of the Sabbath and Lords day laid down in seven Conclusions Chap. 7. in Com. 4. wherein I conceive there is some thing offered which may givc some satisfaction to those that are moderate of both sides 5. For the better help of the Reader every Commandment is divided into Chapters and the Sum or Contents of each Chapter with the method how they stand are prefixt to every Chapter or Section All which Contents together with the Supplements or Additions are set together at the beginning of the Book that so the Reader may at once have a general Idaea of the whole Book and of what is handled in each Precept and so may the more easily finde any thing he desires to read without much Labour or enquiry Thus the Reader may in part conceive what is done to render this work the more useful to him And if the stile be not so accurate and exact as in the Authors other sermons he must consider that as it was not polisht by the Author nor fitted by him for the Presse and that in the revising thereof there was more regard had to the matter then to words so having passed through diverse hands it cannot seem strange if some incongruities of speech do still remain Errours we know of one concoction are not easily corrected in an other and waters will contract some tincture from the Minerals through which they passe besides that the errours and mistakes of the Printer which could not easily be prevented may in many places obscure or pervert the sence Let this therefore be taken in good part which is intended for the publick good and what shall be found needful to be corrected as who can walk in so rough a path and never stumble shall God willing be rectified in the next Edition in the mean time make use of this and if it shall contribute any thing to promote the practise of Religion which is the scope of the work the Publisher hath the fruit of his Indeavours and ends of his Desires who desires further the benefit of their Prayers that shall reap any benefit by his Labours AN INTRODVCTION To the Exposition Of the DECALOGUE Containing certain Generall pracognita about Catechizing Religion the Law c. CHAP. I. 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 catechizing is How it differs from Preaching Reasons for abridgements or 〈◊〉 of Religion Catechizing used in all ages Before the flood After the flood Vnder the Law Vnder the Gospel After the Apostles In the Primitive Church Reasons for this custome of Catechizing BEfore we proceed to the ensuing Catechism we will first premise something concerning the necessity of Catechizing Youth and the duties of the catechised by way of preface And for this we have sufficient warrant not onely humane but divine also Clemens Alexandrinus Tutor to Origen intending to write his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or three books of Pedagogy or instruction of Children prefixed before it his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or admonitory Oration And Cyrill Bishop of Jerusalem writing twenty four several Catechisms in the front of them hath a preface which maketh up the twenty fift which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Introduction or Preface And both these are built upon the example of King David who being at one time among others determined to catechize Children calls them to him saying Come ye children and hearken unto me and I will teach you the fear of the Lord a plain preface before catechizing The like introduction did his Son make Hear O ye children the Instruction of a father and give ear to learn understanding So that you see our warrant for an introduction or preface Now out of these texts three points naturally arise 1. That it is a thing not onely pleasing to the Lord but also commanded by him that children be instructed in the fear of God 2. That their teaching must be by way of catechizing 3. What is required of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the catechized that the catechizing may be fruitful and not in vaine viz. to come and hearken or giue eare There have been some of opinion as may be seen as well in the writings of the Heathen as in the story of the Bible that Religion should not descend so low as to children but that they are to be brought up licentiously and allowed liberty while they are young and not to be instructed before they come to riper years and then they should be instructed in Religion 1. The heathen tell us of that 〈◊〉 is in the beginning of the Philosophers moral 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a young man is not a proper and fit Auditor of Moral Philosophy And it was the Orators opinion in his defence of Caelius Dandum est aliquid 〈◊〉 〈◊〉 deferbuerit Liberty is to be given to Youth till its heat be abated And one of their Poets Qui deos voluptuarios contempsit juvenis is aut amabit aut 〈◊〉 senex He that despiseth pleasure while he is young will either dote or be mad when he comes to be old To answer this we say that if there were any weight or moment in the authority of the Heathen the whole consent and practise of them in general were to be preferred before some few mens opinions And for their practise it is certain that catechism or instruction of youth was ever in use among the Gentiles for we finde in Porphiries questions upon Homer this saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These things we understand by the instruction of our childehood And Salons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacred admonitions learn't by Eschines shewed that it was usual in Athens for youth to be taught The history also of the Heathen makes it plain that their children were instructed and so dealt with for it was a custome among them not to poll their childrens heads till they were instructed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the sacred admonitions from which time they were allowed to carry tapers in their shows and festival solemnities then were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Torch or Taper-bearers Phocylides also saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is necessary to teach a childe while he is young to doe well And 〈◊〉 in his golden verses and Plutarch in his booke of the education of youth and Plato in Euthym. are all of the same opinion

fill a mans minde no more then Learning to fill a bag or the ayre to satisfie an hungry belly 3. Presuppose that the minde could be capable to receive or be satisfied with riches yet are they not proper to the soul of man and the rule is Oportet 〈◊〉 〈◊〉 desideranti That which is principally desired should ever be given to the desiring 4 But grant all this yet when a man hath all he desireth yet he may have a new appetite and so after he hath filled one bag he may desire to fill another and after one Barne another Hence it is that such are compared to the Horse-leeches two daughters that cry Give Give and to the greedy Mastiffe that swalloweth up whole morsells as fast as they are cast to him And this appears most plainly in Alexander who shed many tears because there were no more worlds for him to conquer Theocritus saith of the covetous man That first he begins with Mille 〈◊〉 errant in 〈◊〉 agni I have a thousand Lambs feeding in the mountaines and having gotten a thousand his desire goes higher by degrees and saith 〈◊〉 est 〈◊〉 〈◊〉 he is but a poor man that can number his cattell or tell how many he hath Therefore we may well conclude that all wayes which tend not to God are unnatural and so are all other desires they are like to drink to an hydropical man they satisfie not but bring us out of the way so that we shall never come to our journeys end nor enjoy true felicity by them 1. The other is perpetuity And where this is wanting there ariseth fear of loosing the felicity we have which begets disquiet and anxiety and so no selicity But this perpetuity is not neither can it be in any thing but in God alone for though we continue yet shall all things else passe as it was with Job and the rich man in the Gospel We get them not without great labour and being gotten they are as the Prophet speakes but as a spiders web which may suddenly be swept away or as a Cockatrices egge he that eateth of it dieth and that which is crushed breaketh out into a viper Saint Augustine saith of them Si non habent finem suum habebunt finem tuum if riches have not an end the owner will 2. The uncertainty of these things appear in this that money is subject to the violence of theeves merchandise to storms at sea cattel to the rot buildings to casualty of fire as casuall are they all as uncertainty it self like to a brittle glasse subject to perish by a small knock Saint Chrysostome hath an excellent expression to this purpose Omnia bona mundi triplex interitus tollit aut ex 〈◊〉 ipsis veterascunt aut 〈◊〉 Dominorum consumuntur aut ab extraneis dolo vel violentia vel calumnia diripiuntur the good things of this world passe from us three wayes either they become old or worth nothing of themselves or they are consumed by the riot of their possessors or they are taken away by the deceit violence or cavillation of others Therefore no perpetuity in them 3. But in coming to God there is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 safety and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stability and therefore in God and in him alone is true and perfect felicity for as Christ said to the Woman of Samaria Whosoever drinketh of this water shall never thirst if thou wilt have the water of life go to the 〈◊〉 for in fonte 〈◊〉 there is satiety so if we will have true felicity and the summum bonum the chief goodnesse we must go to God the fountain of all goodnesse God is universale bonum primum bonum fons boni c. universall good the chief good the fountain of goodnesse c. This is verified by David In thy presence saith he to God is fulnesse of joy there 's terminus appetitus a bounding of the appetite and at thy right hand is pleasure for evermore there 's perpetuity The contrary is proved by Solomon who through the whole book of the Preacher confesseth that he found nothing under the sun but vanity Yea the very Heathen themselves acknowledge as much The Sybils oracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to have prosperity from God 〈◊〉 that the onely felicity of man consists in coming to God And Pythagoras golden verses Plato in his tenth book de republica and in Phaedone Hermes Plutarch Simplicius upon Epictetus Iamblichus de mysteriis c all of them confesse as much To come is either in itinere vel in appulsu either in the journey or in the arrival and the last step is commonly adventus the advent or coming so there is duplex foelicitas a two fold 〈◊〉 viae vitae of the way and of the life of the way which is finis penultimus the penult end and of the life which is finis ultimus the 〈◊〉 end Or as the Rabbins there is foelicitas atrii triclinii the happinesse of the porch and of 〈◊〉 parlour we attain onely the former in this life and so as children are accounted freemen quia spe liberi because free through hope so are we happy in this life quia spe foelices because happy through hope vita quam hic vivimus non est vita nostra sed via ad vitam coetera hic habent vitam suam the life we live here is not our life but the way to life other things have their life here And therefore Hebrews 6. 19. the estate of a Christian is compared to a ship tossed upon the sea his felicity to an anchor which is fastned in heaven within the vail and hope is the cable which holds him from sinking till he come to enjoy the end of his fai h. c. So that the felicity of the Philosophers is disproved 1. By special exceptions 2. By general demonstrations 3. By experience 4. By their own confession We may conlude this point with that of Saint Augustin Domine 〈◊〉 nos propter te inquietum est cor nostrum donec pervenerit ad te saith Saint Augustine Lord thou hast created us for thine own sake and our hearts will never be at quiet till we come to thee CHAP. IIII. 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 How to come to God THe second general point is that the means to attain to the end that is to come to God is by faith Omnis motus ab appetitu est every motion is prosecuted by desire and ut moveatur cognoscenda est via we must know the way before we 〈◊〉 to motion for ignoti nulla est cupido a man hath no lust or desire to attempt that whereof he is ignorant Therefore in the first place the way must be known to

witnes of the truth Sain Paul attributeth sanctification of every thing to prayer premised and therefore it is termed the preparative to all the duties of a Christian more plainly Our Saviour very early before day went out into a solitary place and there prayed and afterward came and preached in the Synagogue which is very probable to have been on the sabbath day whereby we may observe that Christ himself took prayer to be the first means of sanctification 1. Now for the times of this exercise of prayer on the Lords day they are two 1. Before the other publick duties and 2 After 1. That before is either private as of a master and his family 2. Or else in the congregation which is publick Both which the psalmist comprehendeth in one verse I will give thanks to the Lord with my whole heart secretly among the faithful there 's the first And in the congregation there 's the last 1. Concerning the first we see in the place before quoted that our Saviour went out into a solitary place as also elsewhere As soon as he had sent the multitude away he departed into a mountain to pray 2. For the other we may gather out of that place in the Acts that amongst the very Heathen the religious Hellinists which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were a kinde of proselytes that worshipped the God of Israel vsed to assemble themselves to pray by a rivers side But more plainly the Apostle saith that to the prayers of the congregation every one should joyn his own Amen Again prayer is to be vsed after For as we are not fit to receive any spiritual grace before without it so neither to keep it after the devil will take the word out of our hearts after we have heard it unlesse we desire of God that it may remain with us and seek his blessing that the seed may fructify And this was in the law to come from the Priests mouth The Lord blesse thee and keep thee By vertue whereof the devil wil lose his power in taking the word out of our hearts but it shall continue with us and fructifie in us 2. The second is the word which is magnified or sanctified by God for our sanctification for as the prophet saith God hath magnified the law that is his word and made it honorable and else where plainly the hearing of the word is made one end of publick assemblyes gather me the people together saith God and I will makethem hear my words Now the word upon the sabbath hath a double use 1. First as it is read and heard read onely 2. And secondly as it preached or heard preached 1. For the first the Church in great wisdome alwayes thought it most convenient and necessary that reading should precede preaching that when it should be preached it might not seem strange to them that heard it But as that is thought a thing fit by the Church so would it be no lesse expedient that before we come to church we would meditate on it yet such is our wretchlessenesse in matters spiritual that we think we have done enough if we can apprehend it when it is read whereas if we would meditate on it before hand we might make the better 〈◊〉 of it when it is read and be the better confirmed in what we hear preached The Jews had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preparation to the sabbath and about the ninth houre of it which is our three of the clock in the after-noon they usually met and spent their time in reading of the scriptures that they might be the better fitted against the sabbath The publick reading of the word in the congregation on the sabbath day is warranted by diverse passages in holy writ as by that in the Acts of the Apostles where it is said that when Paul and his company came into the synagogue at Antioch on the sabbath day the rulers of the Synagogue after the 〈◊〉 of the Law and the Prophets sent to them saying ye men and brethren if ye have any word of exhortation say on And by another passage in the same Chapter where it is said that the Prophets were read every sabbath day And by another a little after which saith thus that Moses that is the law was read in the Synagogue every sabbath day And lastly Saint Paul gives a special charge by the Lord to the Thessalonians thathis Epistle to them be read unto all the holy brethren There is a vse also of private reading and that of great consequence for Christ saith plainly that his witnesses be the Scriptures and therefore will he have them searched because they testified and prophecied of him That this exercise is profitable the prophet maketh plain by a question Should not a people enquire at their God which he explains in the next verse by seeking To the law and to the Testimony And again Seek in the book of the Law and read And therefore we see that the Bereans were much commended and storied for wiser and nobler 〈◊〉 other people why because they searched the Scriptures daily to confirm their faith in the points preached to them There are other vses also in reading In the Revelation there is a blessing pronounced to those that read or heare the words of that prophecy because it might excite men to praise God when they see all fulfilled Man seeing the prophecies fulfilled may thereby give him praise And for this cause there were anciently Monuments kept in Churches which preserved and set forth the accomplishing of Gods promises or threatnings As the memorials of the warres of God on the behalf of the Israelites which was called liber bellorum Dei the book of the battels of the Lord and their verba 〈◊〉 or Chronicl es of Nathan Gad Shemaiah c. these they permitted in a holy use to be privately read that seeing his promises and his threatning denounced in them to have been fulfilled men might the better be stirred up to the praise and fear of God 2. Another use was the understanding of hard places in the Scripture It is recorded of Daniel that while hs was reading the book of 〈◊〉 about the accomplishment of the number of the 70 years captivity mentioned by the same prophet God sent an Angel to him to informe him in that great 〈◊〉 about the time of Christs sufferings So the Eunuch while he was reading in the book of Esay had the exposition of Christs sufferings from the Apostle Philip sent for that purpose by God and because God doth not now by such extraordinary means informe us in the true sence of Scriptures therefore we are to read such as have written 〈◊〉 upon such places and so no doubt but if Philip had written any thing at that time upon Esay that the Eunuch would have read it and made use of