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A28867
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The principles of religion by Edward Boughen.
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Boughen, Edward, 1587?-1660?
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1646
(1646)
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Wing B3816; ESTC R24142
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34,491
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87
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in judgement the right of the stranger of the Fatherlesse and Widow And z Ib. v. 24. Cursed is he that smiteth his neighbour secretly Q. Who is my Neighbour A. Not only those that are of our Kindred or such as are neere us by acquaintance or habitation or Country but even those that are of another Nation and Religion as our Saviour manifests in his Parable of the Jew and Samaritane S. Luc. 10.30 c. Q. We are now come to the last tell me that A. Thou shalt not covet thy neighbours house c. This last takes away all evasion from those who conceive only actuall adultery and actuall theft to be sinne For if sinne be a breach of Gods Law then is it sinne to covet or lust after that which is none of mine Thus this precept teacheth us to resist all evill motions and to root out all lusts and covetous desires that so they may never break forth into Rebellion against God and bring the second death upon us Q. Art thou able to keep these Consmandements A. Of my selfe I am not but a Phil. 4.23 I can doe all things in God that strengthneth me We are taught therefore at the end of each Commandement to call upon the Lord by Prayer Lord have mercy upon us and encline our hearts to keep this Law And after the last Commandement Lord have mercy upon us and write all those thy Lawes in our hearts we beseech thee And I am taught b Câ—â—ech in Common Prayer Book at all times to call for his speciall grace by diligent Prayer that I may walke in his Commandements Q. What Prayer doest thou chiefly use A. The Lords Prayer Q. Why is it called so A. Because our Lord Jesus Christ made it and commanded his Disciples to make use of it in these words c S. Luc. 11.2 When yee pray say OVR FATHER c. Our Church therefore When as often as we pray in â—â—blique commands to use this prayer And we do so d Praemissâ— legitimâ ordinariâ oratione quasi fundamento accideraium iâ—â— est de fideriorum Testul de Dâ—al 〈◊〉 in the beginning of our first and second Service that so laying this for a foundation we may justly proceed to our ensuing requests Q. Why so A. 1. In obedience to our Saviours injunction 2. Because it is so absolute a Prayer that it comprehends breifly what we may or ought to pray for 3. Because e Hooker Eccles Pol l 5. §. 35. it fully perfecteth whatsoever may be defective in the rest And 4. It is observed that f Ib. Tertullian and S. Austine terme it Orationem legitimam the prayer which Christ's owne Law hath tyed his Church to use in the same prescript form of words wherewith he himselfe did deliver it Besides it is called g Tertul de Orat. c. 9. the ordinary or usuall prayer because it is used in all the Churches of the Saints And * The Lords prayer is called quotidiana oratio fide lium Aug-Enthirid c. 71. our dayly prayer because Christ hath taught us to use it every day by commanding us to pray for our dayly Bread this day that so praying but for this day we might be bound to make use of this prayer every day Q. Repeat the whole Prayer A. Our Father which art in Heaven c. This Prayer consists of a Preface h Hooker Eccles Pol. l. 5. §. 35. Septem petitiones continere Dominica videtur oratio Aug. Enchirid. c. 115. de Ser dom in Monte. l. 2. seven Petitions and the reason why we begge these things at his hands Q. Which call you the Preface A. Our Father which art in Heaven Herein we manifest whom we pray to viz. to that holy blessed and glorious Trinity the Father the Son and the holy Ghost As these three Persons are but one God and one Lord so they are in respect of us but one Father each person hath an equall interest in our Creation preservation and Regeneration Hence is it that as we are created by the Father the Son and the Holy Ghost so are we Baptised in the Name of the Father the Son and the Holy Ghost As we are Baptised so we beleeve and as we beleeve so we pray in whom we beleeve to them we pray Q. Is not God every where that we say which art in Heaven A. Every where he is without question by his Essence since i Act. 17.28 In him we live we moove and have our being but in the soules of the faithfull he is by his Grace and in Heaven by his Glory Hence is the k Is 66.1 earth called his Footstool and Heaven his Throne We confine him not to Heaven but we name Heaven as the place where his Glory is most eminent where our Saviour is said to sit at his right hand the Angels to attend him and the soules of the Saints departed have the fruition of Ioy and Glorie Q. Why begin we our Prayers so A. 1. To put us in mind that our Pedegree is from Heaven 2. That we may take care to behave our selves as the Children of such a Father And 3. That the inheritance we hope for is in Heaven We are not therefore to set our minds upon earthly but heavenly things Q. Who may pray thus A. None but those that are Baptized In the primitive Church l Quomodo dicunt Pater noster qui nonduÌ„ nati sunt sciticet per BaptismuÌ„ Aug. de Symbolo ad Catechum l. 1. c. 6. quinquag homil 42. Consule Gab. Alvaspin Observat l. 1. c. 19. the Catechumeni such as were prepared for Baptisme learned it for an Instruction or preparation but they might not use it as a prayer till they were Baptized Immediatly after Baptisme they did and so do we The Heathen cannot say Our Father Our Creator Our Lord they may The Jewes as Jewes were never taught to say Our Father this prayer is peculiar to Christians Our Father he is by grace and we his sonnes by the same grace God make us sonnes in glory Q. Which is the first Petition A. Hallowed be thy name wherein we desire not that his Name may be made Holy we know m Ps 99.3 it is so and it cannot be otherwise But our prayer is that his Name and his word may be used and mentioned by us holily that in all our actions we may honour Our Father and the stocke we come off and that we may ever seek his honour and glory and not our owne That as we beare his Name so we may behave our selves as beseemes his Name and good Christians not only by worshiping him at the Church but by our dayly and hourely conversation in all places Q. The second Petition A. Thy Kingdome come his Kingdome of grace and his Kingdome of glory That his Kingdome of grace which is his Church may so spread over the face of the whole earth that his word may be
preached and beleeved and obeyed in all Nations whatsoever That his word may beare such sway in our hearts that the Kingdome of sinne and Satan being vanquished we may behave our selves as the sincere Subjects of such a King that so his Kingdome of glory may be replenished in due season Q. The third Petition A. Thy will be done in earth as it is in Heaven That with our Saviour each Christians prayer may be n S. Luc. 22.42 Not my will but thy will be done not only in Peace plenty and prosperity but in Warre in wants and persecution His revealed will is the rule whereby all our actions must be guided Our prayer is therefore that we his Servants may be diligent to performe this his will on earth as the Angells are diligent to doe it in heaven That we may listen to him and be obsequious to his will as they are That there may not be any dissension between our earthly and heavenly parts but that the flesh being subject to the spirit both may sincerely submit to his will and doe it to the utmost of their power This is the direct way to his Kingdome of glory Q. The fourth Petition A. Give us this day our dayly bread In this petition o Catech. in Common prayer Book we pray unto God that he will send us all things that be needfull both for our soules and bodies p Hieron in Mat. 6. This as the learned observe is intimated unto us by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not only dayly but supersubstantiall that q Spiritaliter potiùs intelligamus Christus enim panis noster est c. Tertul. de Orat. c. 6. so we might not only remember our bodily food but that we might have a speciall eye upon the food of our soules that bread of life the blessed Sacrament of Christs body bloud which was r Eucharistiam quotidiè ad cibum salutis accipimus Cypr. de Orat. domin n. 48. Aug. de Ser. Dom. in Monte. l. 2. dayly received in the primitive Church by the first Christians Q. The fifth Petition A. And forgive us our trespasses as we forgive them that trespasse against us Herein we make confession that we have trespassed against God and his word we entreat him therefore against whom we sinne to forgive us our sinnes Q. Can God only forgive sinne A. God only powerfully but the Priest ministerially God hath power in himselfe and of himselfe to forgive sinnes but the Priest hath only a delegated power neither in nor of himselfe but from God who gave this Commission to his Apostles and in them to their successors ſ S. John 20.23 Receive saith he the Holy Ghost whosoever sinnes ye forgive they are forgiven c. Christ gave them the Holy Ghost that by his power they might remit and retaine sinnes Q. Doe Priests forgive sinnes absolutely A. No but conditionally as God doth if the person confessing t Absolution in the Common Prayer-Book truly repent and unfainedly beleeve the holy Gospell God you see forgives but upon condition we beg pardon but upon condition that God would deale with us as we deale with our Neighbours that he would forgive us as we forgive them that trespasse against us Q. Must we then expect no pardon but upon this condition A. We may not our Saviour saith so u S. Mat. 18.35 unlesse yee FORGIVE ONE ANOTHER FROM THE HEART your heavenly Father will not forgive you That is * Aug. Enchirid c. 73.74 unlesse ye be ready to forgive your trespassers when they crave pardon of you look for no pardon at my Fathers hands when ye beg forgivenesse of him x S. Luc. 6.38 For the same measure ye mere it shall be measured to you againe Q. The sixth Petition A. And iead us not into temptation Q. Can God rempt us A. He cannot the Scripture is plain y S. James 1.13.14 Let no man say when he is tempted I am tempted of God for God cannot be tempted with evill NEITHER TEMPTETH HE ANY MAN But every man is tempted when he is drawne away of his owne lust and entised Q. Cannot God be the author of sinne A. He cannot for z Ps 5.4 He hath no pleasure in wickednesse but a Ps 11.6 Deus mali aliquid non potest velle Aug. Ep. 180. the ungodly and him that delighteth in wickednesse doth his soule abhorre It is therefore b Illo sacrilegio quo statuitur Deum esse mali authorem mihi detestabilius nihil occurrit Aug. de Ord. l. 2. c. 7. accounted most detestable sacriledge to make God the author of sinne Q. What pray wee against in this Petition A. Against Gods heavy wrath and censure namely that he would not punish one sinne with another For the later sinne is oft times a punishment of the former as Judas his murthering himselfe was a punishment of his treason We beseech God therefore c Et ne nos patiaris induci c. Cypr. de Orat Domin n. 69. Ne nos inducas c. id est Ne patiaris nos induci Tertul de Orat. c. 8. Aug. de Ser. Dom. in Monre l. 2. as our Forefathers had wont to speake not to suffer us to be led into temptation much lesse to be overcome thereby Since the withdrawing of his grace is as it were a leading or letting us into temptation so prone we are to sinne if God withhold us not Q. Which is the last Petition A. But deliver us from evill In the two former Petitions we entreated for pardon for our former sinnes and to be preserved from future sinnes but here we beseech God to deliver us from the evill of punishment both in this life and in the life to come as also from that fierce executioner of Gods vengeance the Divell Q. Why doe we begge all this at Gods hands A. I. Because he is Our Father most fit therefore that we repaire to him for help and succour II. Because he is all-sufficient Almighty or as it is added in St Matthew d S. Mat. 6.13 for thine is the Kingdome power and glory for ever and ever His Kingdome is unlimited his power absolute God give us grace to seek his glory For he will be glorified either by us or upon us either by us in the performance of his Commandements or upon us in the demonstration of his justice Q. Why adde we Amen A. Because we desire all this may be done for so this word signifies e Sciendum est Amen Halleluja quae nec Latino nec Barbaro licet in suam linguā transserre Hebraeo cunctas gentes vocabulo decantare Aug. Ep. 178. It is an Hebrew word which we translate not into any language but preserve it as our Saviour gave it Wee end our Prayers and Creed with it to manifest the assent and consent of all Christians in matters of the highest moment Q. How ought we to