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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

female this sin is committed and that either with more then one or with one alone with more either without law or with colour of law That without all colour of law is called Scortatio Whoring and this is not only forbidden but in the next verse the Whore is resembled to a Bitch and Whoremongers to a company of dogs For the punishment of it by the light of Nature it was punisht with Death the offenders were to be burnt as we see in Thamar And because the civil laws of men inflict small punishment for this sin therefore God himself will punish it Whoremongers and adulterers God will judge yea God will judge it both in the world to come for the whoremongers are 〈◊〉 among those that shall have their portion in the fiery Lake and also in this life with strange and extraordinary judgements as Lue Gallica with the French Pox an abominable and filthy disease not heard of in former Ages 6. Under colour of law or pretext of mariage comes Poligamy a fault wherewith sundry of the Patriarchs and others were intangled yielding to the corrupt customs of the Countreys about them not enquiring after Gods will But nature it self might have taught them that where the care of both sexes is requird for education there the very beasts of the field and fowls of the air are coupled but one with one but where the dam alone or female may bring up the young there it is otherwise This is plain even from the Creation where it is said male and female created he them but more plain from that of our Saviour And they twain shall be one flesh where we see the number set down expressely as also from another speech of his whosoever shall put away his wife and marry another committeth adultery In the Law it is forbidden Thou shalt not take one wife to another or take a wife to her sister The terms of brother and sister are applyed to any thing that is alike even to inanimate things as if to one half of a thing the other half be added it might well be called the brother or sister of it therefore by sister may here be understood another wife but whether it be so to be understood or no yet the reason added there lest thou vex her is sufficient The very vexation and trouble in the house This what it was we see in Abrahams house while Hagar remained in it and in Jacobs while Rachel envied Leah and lastly in Elkanahs between Hannah and 〈◊〉 So that the inconvenience which hereby arises in hindering bonum oeconomicum the peace of the family is reason strong enough to evince the inexpedience if not the unlawfulnesse of it But it is objected that it was lawful at the first for the increase of 〈◊〉 and propagation of the world In answer whereof we say That indeed if ever it had been lawful or allowed it had been so in the begining But the Prophet Malachy calleth men to the beginning in this very point and tells them as our Saviour told the Pharisees ab 〈◊〉 〈◊〉 〈◊〉 sic from the beginning it was not so and that God having plenty of Spirit and power to have made more yet made but one one Eve for one Adam and wherefore one because he sought a godly seed And therefore Polygamie was unlawful from the beginning and much more in all ages that should follow 〈◊〉 Again the first that the holy Ghost noteth to have had two wives was wicked Lamech of 〈◊〉 race and though Jacob had two also yet he learnt it in 〈◊〉 Aram among the Idolaters The Prophets therefore having spoken against it and Christ also And the Apostle directing let every woman have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 own 〈◊〉 and 〈◊〉 husband have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own wife whatsoever 〈◊〉 and 〈◊〉 have been devised to defend it it is utterly unlawful In Matrimony this sin is committed uxore propria with ones own wife for we 〈◊〉 to not left to our selves in Matrimony to use our liberty as we please 〈◊〉 〈◊〉 Ambrose and others of the Fathers use often a saying of Sixtus a Philosopher that 〈◊〉 est 〈◊〉 uxor is suae ferventior 〈◊〉 man may commit adultery by too much 〈◊〉 of love to his wife This 〈◊〉 was forbidden by the Law and punished There ought to be no approaching 〈◊〉 in 〈◊〉 no not to a mans own 〈◊〉 if it were both parties were to be cut off from among the people But because here we may fall into infinite questions about marriage and not very pertinent to this place we will therefore here content our selves onely with these few considerations because we have spoken of them more largely already 1. We must have Abrahams care not to match with the Canaanites with the wicked but as S. Paul directeth in Domino in the Lord. 2. Secondly consent of parents must be had Speak to the King saith Tamar to Ammon for he will not withhold me from thee 〈◊〉 thereby that she had not power to bestow her self 3 As God brought Eve to Adam and gave her to him so must we desire that our wife may come by the hand of God and he to make the match which is when the marriage is made by the Priest Gods deputy in the face of the Church 4. Which more neerly concerns this place In marriage we must so behave our selvs in having wives as if we had none and to be content to master our lusts so that for the duties of Christianity we may separate our selves for a time 5. We must not depart or divorce our selves but onely in case of Adultery according to our Saviours rule 6. After we are divided by the death of one party so to abide if we can or at least not quickly to wax wanton and marry again but to stay for a time til the body of the party deceased be dissolved into earth from whence it came Out of matrimony we commit this sin 1. Either with one allyed to us Or 2. with a stranger 1. If she be allyed to us either by father or mother as agnata or cognata it is called incest and is forbidden by the Law and punished with death It is set down as a principle Thou shalt not discover the shame of thy mother because she is thy mother nor of thy sister because she is thy sister as though by the light of nature the very naming of mother or sister were enough to keep us from medling with them No man was hotter against this then 〈◊〉 in his 〈◊〉 〈◊〉 And yet this sin 〈◊〉 a time was winked at But the land 〈◊〉 out the 〈◊〉 and the Perizzites for this abomination And 〈◊〉 before the Law for this very sin of incest forfeited both his right to the kingdom which went from him to 〈◊〉 and

Testimonium excellentiae a testimony of that excellency which we acknowledge in him above our selves of this Solomon speaks when 〈◊〉 adviseth not to meddle with a strang woman lest we lose our honour that is lest we lose the good reputation and esteeme we have in the 〈◊〉 of others and in another case he tells us that a peaceable man shall have honour and good respect with men for by a good opinion of men we testifie there is an excellency in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have some what more then we have and both the Apostles 〈◊〉 Paul and Saint Peter expresse this duty by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjection or submission to be subject as we see Christ was subject to this father and mother in respect of his manhood acknowledging himself to be a child and so consequently thought some thing to be in them to receive this honour which was not in himself The 〈◊〉 will make this more plain In the case of Corah and his company they gathered themselves together against Moses and against Aaron they would not give them honour God calls it afterwards a dishonouring of him and their 〈◊〉 was They were not more excellent then others all the congregation was holy and the Lord was amongst them Their thesis was All men are 〈◊〉 〈◊〉 to the Lord and therefore Moses and Aaron had no more excellency then the rest of the congregation But we see how God by a special miracle confuted their position for the example of all that in future times should exalt themselves against their superiours The contrary to this sinne of theirs is when men do acknowledge and confesse that there is not an equality but that some do excel them and that this excellency above them is not as the Poet speaks by chance but by the appointment of God that as in creation and generation he is the special father that gives us being so for our well by government that he is our special governour and that those above us are his instruments appointed for our preservation when we acknowledge this exellency in others and that it comes from God who hath imparted his gifts to them This is the first and the inward part of honour But now as God told Samuel concerning 〈◊〉 God and man look several waves for God looks on the 〈◊〉 which man cannot see it is onely the excellency which outwardly apears which we can take notice of and honour and so likewise the inward honour of the heart of which we have spoken is seen onely by God man cannot behold it and therefore besides the inward esteeme or estimate of anothers excellency there must be also some exteriour signe or testimony whereby we acknowledge it to be others and this makes the second part of honour 〈◊〉 honour Such was that which 〈◊〉 desired of Samuel though the kingdom were taken from him as Samuel well knew yet honour me saith he before the Elders of the people and before 〈◊〉 c. And such was that which the 〈◊〉 looked after viz. The 〈◊〉 places at 〈◊〉 the uppermost 〈◊〉 and greeting in the market place This is the second part of honour What this exteriour honour is and after what manner it is to be exhibited in particular is best known by the manner of the countrey where men live because it is not alike in all places every countrey hath not the same signes of honour Holy men in scripture have exhibited outward honour by several gestures or ceremonies which may be reduced to these seven heads 1. To rise up when a person of excellency which either by nature or analogie and proportion is our 〈◊〉 in presence Job accounted it as an honour done to him when the aged arose and stood up when he was in presence And Solomon a king thought fit to expresse his duty to his mother Bathsheba by rising up to her when she came before him 2. The uncovering or making the head bear was accounted a token of honour in use with the Saints and a dishonour to keep it covered as we may gather by the words of the Apostle 3. The bowing of the knee or all or part of the body When 〈◊〉 would have 〈◊〉 honoured he thought no way better for the people to expresse it then by bowing their 〈◊〉 to him He caused them to 〈◊〉 before 〈◊〉 Abrech that is bow the knee King 〈◊〉 in the place before quoted to adde the greater honour 〈◊〉 his mother bowed himself to her Jacob meeting his brother Esau bowed himself 〈◊〉 times to the ground a great expression of this duty And Ruth no doubt thought she honoured 〈◊〉 when she bowed her self to the ground before him So for the bowing of the head it is mentioned in diverse places in scripture to set forth this duty The 〈◊〉 of 〈◊〉 when they came before him bowed their heads and made obeysance These were signes of honour at the first meeting or salutation 4. A fourth expression is standing up not onely to rise before them we prefer in excellency but to stand up too we see the practize of it in the people of Israel Moses 〈◊〉 as a judge among 〈◊〉 but it is said that the people stood by him from morning till evening And 〈◊〉 the 〈◊〉 mayd when she went to attend upon king David was to stand before him The like did 〈◊〉 before 〈◊〉 And indeed it is the common expression of service 5. The next is to be silent in the presence of them we account our betters Job tells us that when he was in prosperity the Princes refrained talking in his presence and laid their hand upon their mouth Ths Nobles held their peace c. And in the same Chapter he saith unto me men gave eare and waited and kept 〈◊〉 at my counsel 6. The sixth is that when of necessity we are to speak we use words of submission It is Saint Peters note of Sarah her submissive speech to her husband she called him Lord. And the speech of Rachel to her father 〈◊〉 is a president of this kind for children to their parents 〈◊〉 it not displease my Lord that I cannot rise up before thee And of Josephs brethren for inferiours to men in authority Thy servant our father is in good health 7. The last is dispersed throughout the scriptures and comprehended under the word ministrare to minister and wait Luc. 17. 7. And it comprehendeth all such other duties of outward honour as are to be vsed by servants to their masters As our Saviour expresseth one in the masters command to his servant to make ready that he may sup And the maid waited on Naamans ' wife And so king Davids Generals are said to wait on him And Job in the place before mentioned saith that men waited on him in token of reverence and service to him so that when we