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.

CHAP. IIII.

The five Rules of extent for expounding this Commandment. 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.

THe first rule is, That not onely that which is here expressed is forbidden, but all 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, things of the same nature, and kinde also; as our own inventions, neg∣lecting what God commands, or being contrary thereto. S. Jerome saith, God saith well, Quae fecerunt sibi, non quae fecit Deus, that which they themselves, and not God made. They received them not of God, but they were forgers of them them∣selves. And the rule of the Fathers is, Idola Ethnicorum exceperunt hereses Christi∣anorum, the heresies of Christians, which changed and innovated the outward worship of God, succeeded or came in upon the Idols of the Pagans, meaning the external worship of the Hereticks.

2. The second rule reaches vsque ad cor, looke to the fountain the heart, that that be not infected. The fancy must be restrained, the conceits that rise in the brain, concerning Gods substance, unreverently attributing to it, a bodily shape, as Sera∣pion the Monk did. Reliquorum praeceptorum concupiscentiae sistendae in Corde, hujus vero secundi in cerebro, the lusts that breake the other Commandments, are to be stopt and supprest in the heart, but these in the brain.

3. The third rule is, that the means which bring in false worship are here for∣bidden, and they are four, whereof we have spoken formerly.

4. The fourth rule is about the signes, for if it be true, as the Apostle hath it, that we must hate even the garments that are spotted by idols, no question but we must do the like to the pillers, whereon they stand which are defiled as well as the garment, for God commanded that there be not so much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the piller, basis or statue raised for them. And in another place God protesteth, that the silver and gold, the materialls whereof they are made, are abomination to him, and there∣fore commandeth them, to burn them, lest they be snared with them. Nor must a∣ny groves be planted whereby they might have occasion to set them up, for not onely they, but even the high places, whereon they were planted, were abomina∣ble. and therefore it is, that through the story of the kings, it is laid as an imputation to them, that they digged not down the high places, though they had taken away the Idols. So that these things which seem good of themselves, are condemned, because they had some semblance or shew of symbolizing with the Heathen Ido∣laters. Therefore are we to have no conceites of our own tending that way, and though there might be a good intent in saving the best sheep and oxen, yet be∣cause it came within the compasse of facis tibi, when God had expresly forbidden it, therefore God abhorres it.

5. We are not onely commanded not to use images to the dishonour of God our selves, but to do our best to hinder others too; not to steale them as Rachel did (for that means is not commendable) but to deprive others of them by all lawful means as Jacob did with the idols among his own houshold which he took and buri∣ed under an oak. Gen. 34. 4. Had not the altar which the two Tribes and a half erected, bin onely for a Testimonie and remembrance to the Lord, but for sacrifice, the other Tribes would have demolished it, or else much blood would have bin shed about it. And thus much for the Negative part of the Commandment what we are prohibited. Now for the Affirmative part of Gods outward worship what we are Commanded.

Of the affirmative part of this Commandment.

And this is in few words set down by the Apostle. All things must be done ac∣cording to the patterne shewed in the Mount in Gods outward worship. Now as Moses had this commendation from God himselfe, that he was faithful in every point to follow his pattern, so hath Christ also the like commendation. Christ is said to be, as faithfull as Moses, and therefore his Pattern is to be as precisely followed by us. Saint 〈◊〉〈◊〉 in his sermon to the people, that came to see a Cripple cured and S. Ste∣ven in his Apology for himself. being accused of blasphemy, quot the prophecy of Mo∣ses, concerning Christ. A prophet shal the Lord thy God raise unto thee, from the midst of thee of thy brethren like to me, unto him ye shall hearken. And therefore what∣soever he shall command us we must observe to do it, not alter or change any thing of it, nor leave any part undone, that is of what he hath expresly appointed, but in such things as he hath left to the liberty of his Church, being guided by his spirit, and enabled by his authority, in such things which tend to the better observance of his ordinances, and are no way contrary thereto or corruptive of them, to obey his Church is to obey him. Luke 10.

In the external worship of God, we are to consider two things. 1. The Substance, 2. The Ceremony.

The substance consists of four parts. 1. Preaching. 2. Prayer. 3. Sacraments. 4. Discipline.

1. For preaching. It is a substantial and essential part of Gods worship.

Preaching is a duty of perpetual necessity under the gospel, and may in a general sense be styled a part of Gods worship, as reading the Scriptures, catechizing, and other wayes of instruction may, because by publick declaring Gods will, and setting 〈◊〉〈◊〉

his excellent nature, with his great works and benefits to us, as motives of obedience, some publike honour redounds to God, and therefore the Casuists refer preaching to the duty of publike praising, or lauding God, which is properly a part of Gods worship; as Reginald. prax. lib. 18. tract. 2. cap. 19. So Fileucius and others; but in a strict and proper sense, it is not part of Gods worship, as Prayer, and Praises are, for the immediate object of these is God, and their immediate end is Gods honour; but the immediate object of preaching are the men to whom we preach, and their instruction how to worship and serve God, is the immediate and proper end of Preaching; and so these differ, as the means and the end.

Preaching is of great Antiquity. He preached to the spirits that are in prison. 1. Before the Law. Noah was a Preacher. 2. Under the Law. Moses enjoyned the Priests to gather the people together, men and women, to hear and learn, &c. And S. James tells us, that Moses had in every City them that preached every Sabbath∣day. And the Priests office was, to teach, to burn incense, and to offer sacrifice.

3. In the time of the Prophets, Esay speaketh of preaching good tidings, and the Prophet Jonah was sent to preach to Ninive. And the prophet David professed, that he had preached the righteousnes of God in the great congregation. His Son Solomon also was entituled by the name Preacher.

4. This continued to the time of the second Temple. Ezra stood upon a pulpit of wood, and preached to the people. 5. In Christs time, he not only preached himself, but gave a Commission to his disciples to preach to all the world, which they did, e∣very where, as it is in the end of Saint Marks Gospel. Saint Philip preached to the Eunuch. and Saint Paul not onely preached, as you may see in divers places, but makes it an ordinance of God, to save them that beleeve. So that this we see, hath bin a substantial part of Gods external worship in all ages.

2. For prayer, or invocation, which the Prophet calls vitulos labiorum, the calves of our lipps, it consists of two parts. 1. Petition. 2. Thanksgiving, and this hath bin of great antiquity also. 1. Before the flood, many 100. years, there is mention made of invocation of the name of 〈◊〉〈◊〉, which some learned n en refer to publick formes of worship or liturgies then vsed, as Drusius. 2. After the flood, Abraham prayed for A∣bimelech, and 〈◊〉〈◊〉 servant, for his good successe. Aaron and Moses prayed for Pharoah. 3. When the church was gathered together, the Ark nor the army never removed or stood still, without prayer. Ther's a set forme of blessing the people by the priest, with invocation, set down in the same book of 〈◊〉〈◊〉. Solomon at the dedication of the Temple, vsed a prayer, and therefore the Church is called the house of prayer, by the Prophet, which place, our Saviour cited, when he drove the buyers and sellers out of the Temple. Lastly we have a set form of prayer composed by our Saviour, upon the petition of the disciples.

2. The other. Thanksgiving. We see it vsed also, before the flood, by Abrahams servant, when he had finished his busines successefully. And we finde this duty commanded by God himself, afterwards, Moses had a set form of thanksgiving after the deliverance of the people from the Egyptians, And King David in many places commends this part of prayer highly, and penned a set form of it in a psalm which he entituleth, a 〈◊〉〈◊〉 or song for the sabbath day. Solomon his son in the time of the first Temple practized it, and so did the people, vsing one of King Davids psalms, the burden whereof (as we may so speak) was, for his mercy endureth for ever. Ezra also vsed it, after the building of the second Temple, together with the priests and people. So did our Saviour. I thank thee o father &c. In the time of the Gospel they sung a psalm. Lastly, it was not onely practized by the Apostle, as you may see in many places, I thank God through Jesus Christ, and thanks be to God &c. but commended by him to others, speak to your selves in psalms and Hymns &c. as unto the Philippians: where he joyns both 〈◊〉〈◊〉 of this duty in one verse in every thing by prayer and supplication, with thanksgiving let your request be made known to God. And (to omit many others) in the Epistle to the Hebrews, giving thanks i called the sacrifice of praise.

3. As the word is Gods speech to us, and Invocation ours to him, so the sacra∣ments are the Covenants between God and us. Such are the type of circumcision, in∣stead whereof Baptism succeded; and the type of the Passeover, instead whereof we have the Lords supper. And these two only we receive as sacraments generally neces∣sarily

for all. But for our justification in thispoint S. Augustine saith upon the words of Saint John, cited out of the institution of the Passeover [A bone of him shall not be broken] vnus emilitibus &c. A souldier with a speare pierced his side, and forth∣with came out of it water and blood, which are the two Sacraments of the church our mother. And in another place. Quedam pauca pro multis &c. The Lord, and Aposti∣lical doctrine, hath left to us a few in stead of many, and those easy to be kept, most excellent to the understanding, and most pious to be observed, the Sacrament of Baptisme, and the celebration of the body and blood of the Lord.

1. The first. Baptisme is so necessary a Badg for a Christian, that he cannot be without it. Saint Augustine saith, sic accipiendum est &c. That which the Apostle saith, is thus to be understood, that by the lavacre of 〈◊〉〈◊〉, and the word of sanctificational former sinns of the regenerate are cleansed and healed, and not onely all sinns are remitted in Baptisme but those also which are afterward contracted by hu∣mane ignorance and infirmity: and in another place. Dimittitur eis regeneratione spiritu∣li quod traxerunt (ut 〈◊〉〈◊〉 dixi) ex adami generatione carnali. By this spiritual regenera∣tion (as I have often said) whatsoever they have drawn from Adams carnal genera∣tion, is forgiven them.

And this Sacrament, is a service of faith. For though children baptized cannot be properly said to beleeve of themselves, by reason of their minority: yet are they beleevers, by their fidejussores, or Godfathers, and Godmothers, and parents, who present them, and desire to have them baptized in the faith of Christ, and received into the Church: as were the Jews children by circumcision. Inter credentes (saith Saint Augustine) 〈◊〉〈◊〉 populos baptizatos 〈◊〉〈◊〉, nec judicare aliter ullo modo audebis, si nonvis esse apertus haereticus. Thou art to repute little children, that are Christened, among beleevers, nor must thou dare to judge otherwise, if thou wilt not be an open heretick. And in the same place. Absit ut dicam, non credentes infantes &c. God forbid, that I should call Infants unbeleevers, I have dis∣puted it before. They beleeved by another, and offended by another, It is said, They beleeve, and it is enough to make them of the number of the faithful, that are baptized. This hath the authority of the Church and the Canon founded upon the truth, obtained.

2. The other, the Lords supper, is a substantial part of our servicetoo. For in it is a whole Oblation of our selves, souls, and bodies, to be a reasonable, holy, and live∣ly sacrifice to God, as we acknowledge in our liturgy. In it we acknowledge, con∣fesse, bewaile, and repent us of our sinnes, which cost our Saviour his most preci∣ous blood, to make attonement for them. And in it, we professe, that we are in love with God and our Neighbours, which is the fulfilling of the Law.

Herein is a commemoration of that sacrifice which Christ offered for us upon the Crosse, in which respect it may be called a sacrifice, for as our reverend author else where speaks, The Eucharist ever was, and by us is considered both as a sacrament and a sacri∣fice. A sacrifice is onely proper and appliable to 〈◊〉〈◊〉 worship &c. In a word we hold with Saint Augustine de Civit. lib. 17. Chap. 20. Hujus sacrificii caro et sanguis ante ad∣ventum Christi per victimas similitudine promittebatur, in passione Christi per ip∣sam veritatem reddebatur, post adventum Christi per sacramentum memoriae celebra∣tur. Answer to Card. Perron p. 6. 7.

And lastly, by it we offer a most acceptable sacrifice, and service to God, of thanks∣giving (this Sacrament being called Eucharistia, which signifies so much) for be∣stowing so great a blessing upon u, whereby every faithful Communicant is strength∣ened in the faith of Christ. Therefore, Accedens debet esse plenus sanctitate, he that comes to it, ought to be as holy as he may, for all our services to God are to be done in purity (which is true internal worship) and with decency (which is exter∣nal) and both these make that compleat holinesse, which becometh Gods house.

4. The last part of the substance in the external wórship of God is Discipline by which men are regulated in the fear and service of God. This we finde commanded. Mat. 18. 15. 16. &c. John 20. 22. Executed extraordinarily Act. 5. 4. By Saint Peter, ordnarily, 1 Cor. 5. 3. By S. Paul, and Rules set down for the ordering of it, 1 Tim. 5. It is as Barnard saith, the yoke to keep us within the bounds of Order, and (as Cypri∣an) Custos spei, et retinaculnm fidei, a preserver of hope and stay of faith. Saint Au∣gustine

affirmes, that it brings delinquents to repentance, whereby they recover that, which they had lost, by their 〈◊〉〈◊〉. For it is sure enough, that the Church of God hath in it of all sorts. Strong and weak, good, and bad. Corn, and chaffe, vessels of gold, and silver, of wood, and earth, and therefore hath need of some thing to cleanse the floore, and to sever the corn from tares and to prune bad suc∣cors from the vine. And this the Church doth by Discipline, and Censure, which all that live within the Church must either willingly submit to, or else be forced to obedience. Quicun{que} Dei 〈◊〉〈◊〉 jam sibi nota non facit, et corripi non vult, etiam propterea corripiendus est, quia corripi non vult. Saith Augustine. He that knoweth the will of God and doth it not, nor will submit to correction, is to be corrected even for that, because he refuseth correction. But there are a sort of people (and e∣ver hath bin) that cry out against discipline as a tyrannical burden imposed upon the conscience: Saint Augustine tells of such as these which were in his time. Multi sunt qui sanae doctrinae adversantur, justitiam 〈◊〉〈◊〉, et disciplinam imperium esse judicant &c. There are many that oppose sound doctrine, finde fault with justice, and ac∣count discipline, as a thing imperious, and ascribe moderate correction, to an act of pride: whereas there can be nothing imperious, but that which is commanded un∣justly, nor can any thing be more properly termed Pride, then the contempt of dis∣cipline.

But howsoever we esteeme of it, it is neither unjust, nor new. We finde it com∣manded by our Saviour, Dic Ecclesiae. Tell it to the Church. And Saint Paul gave order to deliver the incestuous person to Satan, that his spirit might be saved: which is the true end of discipline. And in divers other places, he gives order, for care to be had that discipline fal not to the ground. Be ready to revenge all disobedience: and Cor∣ripite inquietos. Warne or rebuke the unruly. To Timothy he prescribes many rules concerning it, and among them, Them that sinne, rebuke before all, that o∣thers also may fear. Whereupon Saint Augustine saith, sinne must be punished, that the party punished may be thereby amended, or else that others thereby may be ter∣rified from offending in the like manner. And upon Saint Pauls words [put that wicked person from among you] he saith. Ex quo appare, ut qui aliquid tale commisit, 〈◊〉〈◊〉 dignus sit. Hoc enim nunc agit 〈◊〉〈◊〉 in excommunicatione, quod agebat in veteri Testamento interfectione. The Church doth now that by Excommuni∣cation, which the church in the old Testament did, by putting to death. And there∣fore to conclude this point Disciplina Ecclesiae dormire non debet, the Discipline of the church ought not to sleep.

Notes

• In 〈◊〉〈◊〉 5.
• Jude 23.
• Deut. 16. 22.
• Deut. 7. 25.
• 16. 21.
• 2 Sam. 6. 6. 15. 21.
• Gen. 31. 19.
• Jer. 22. 26. 27.
• Heb. 8. 5.
• Num. 12. 7.
• Heb 3. 2.
• Act. 3. 22. 7. 37.
• Deut. 18. 15. 12. 32.
• Jer. 2. 11.
• Deut. 5. 3. 2
• 1 pet. 3. 19. 20.
• Addition 15.
• whether preaching be properly part of Gods wor∣ship.
• Deut. 31. 13.
• Act. 15. 12.
• Deut. 33. 10.
• Esa. 61. 1.
• Jon. 3. 2.
• psal. 40. 9.
• Neh. 8. 4.
• Luc. 16. 20.
• Mar. 16. 15. 20.
• Act. 8. 35. 20. 9.
• 1 Cor. 1. 21.
• Hos. 14. 2.
• Gen. 4. 26. 20. 17. 24. 12.
• Exo. 8. 12.
• Num. 10. 35. 6. 24. &c.
• 1 Kin. 8. 22.
• Esa. 56. 7.
• Mat. 21. 13.
• Luc. 11. 2.
• Gen. 24. 27
• Deut. 31. 19
• Exo. 15. 1.
• psal. 92.
• 2 Chr. 6. 4. 7. 3. 6.
• Esr. 3. 10.
• Mat. 11. 25.
• Luc. 10. 21.
• Mat. 26. 30.
• Rom. 7. 25.
• 2 Cor. 2. 14.
• Eph. 5. 19.
• phil. 4. 6.
• Heb. 13 15.
• Sacraments.
• Jo. 19. 36.
• Exo. 12. 46.
• l. de 〈◊〉〈◊〉 c. 4.
• l. 3 de doelr.
• Christiana. c. 9.
• John. 3. 5.
• In. Eph. c. 25
• l. 1. de 〈◊〉〈◊〉 et concup. ad valer.
• de verbis A∣postolical cont.
• 〈◊〉〈◊〉. c. 14.
• Gal. 5. 14.
• Addition 16. the Euchrist whether a Sacrifice.
• psal. 116. 17.
• Plsa. 93. 5.
• Discipline.
• In Cant∣de discipl.
• Mat. 3.
• 2 Tim. 2. 20.
• de corrept. et gra
• c. 3.
• serm. 238. de Tempt.
• Mat. 18. 17.
• 1 Cor. 5. 5.
• 2 Cor. 10. 6.
• 1 Thess. 5. 14.
• 1 Tim. 5. 20.
• de Civ. dei. l. 19. c. 16.
• Quaest in Deut. c. 39.
• de fide et oper