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.

In the way of Faith, we are to observe four Rules.

1. It was the Rule of the Heathen, that into what art soever a Scholar was initi∣ated, Oportet discentem credere, the Scholar must beleeve his Master: for whatsoever good we receive at the first, we receive it from our Teachers. And this ground, hath this principle, Actio perfecti in imperfecto recipitur, we are imperfect before we can come to any perfection, first imperfect, then perfect. Wood receives heat from fire before it can burn and be fire. So learners receive knowledge by faith from others, before they come to be perfect themselves. This is confirmed by the Prophet, Nist credideritis, non stabiliemini, if you will not beleeve, surely you shall not be esta∣blished.

2. When we have received by beleef, then we may seek for demonstrations, either a prieri, or a posteriori to confirm our belief, because, ut virtutum 〈◊〉〈◊〉, ita & religionis principia quaedam in nobis innata sunt, some principles of religion as of other vertues are inbred and natural to us, though much defaced and depraved by humane corruption: and principia religionis non sunt inter se contraria, the principles of religion are not contrary one to another, for then we should never come to any certainty of true knowledge. But reason and religion agree; and the true worship of God is proved by the principles of natural reason. True reason is 〈◊〉〈◊〉 help to faith, and faith an help to reason: but faith is the Lady, reason her dutiful Handmaid. Eaith and right reason are not contrary, but as a greater and a lesser light, yea faith is sam∣ma ratio.

3. Having thus submitted our selves to belief, and strengthened it with reason, we must look for an higher teacher. For though faith be a perfect way, yet we being unperfect, walk unperfectly in it: and therefore in those things which transcend nature and reason, we must beleeve God onely, and pray to him, that by the inspiration of his holy spirit we may be directed, and kept in this way.

4. Because this inspiration cometh not totally at the first, all at once, we must grow to perfection pedetentim by little and little: and come up by degrees, till it please him to send in full measure to us. Festinandum lente we must hasten, yet slow∣ly, and take heed of, and avoid praepropera consilia rash attempts: according to the Prophets rule, Qui crediderit non festinabit, he that 〈◊〉〈◊〉 shall not make haste, but go on according to the Apostles gradation, Adde vertue to faith, and knowledge to vertue, &c. and so by degrees.

And thus much for this point of via ad Dominum, the way to come to God. 1. By beleeving. 2. By strengthening that belief. 3. By expecting the Spirit for our Di∣recter. 4. And lastly by proceeding by degrees, in a right path.

Notes

• Esa. 7. 9.
• Act. 17. 18.
• Rom. 1. 19.
• Esa. 28. 26.
• 2. Pet. 1. 5.