Selected quad for the lemma: lord_n
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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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his name in vaine Q. What is the meaning of this Commandement A. o Yee shall not sweare by my Name falsely neither shalt thou prophane the Name of thy God Lev. 19.12 That we doe not rashly and upon sleight occasions take his Name or word into our mouthes much lesse prophane or blaspheme it That we sweare not rashly or vainely or falsely Q. Is it lawfull to sweare at all A. It is otherwise the Psalmist would never have said that p Psal 63.12 All they that sweare by God shall be commended Indeed q Heb. 6.16 Exod. 22.11 some Controversies cannot well be ended without an oath But r Ier. 4.2 it must be taken in justice and judgement and truth that is as is confessed on all hands we may sweare only to doe such things as are lawfull and honest and make oath of such things only as are certainly knowne unto us Q. It is not good then to sweare but upon just and necessary occasion A. It is not for our Saviours command is Å¿ S. Mat. 5.34 Sweare not at all But let your Communication be Yea Yea Nay Nay For whatsoever is more then these commeth of evill Either of evill in thy selfe or in others Of evill in thy selfe when thou hast got a naughty custome of swearing or hast behaved thy selfe so ill that no man will beleeve thee without an oath Of evill in others when they are so mistrustfull that they will not beleeve any man without an oath Or when by reason of injuries or controversies between Neighbours thou art brought upon thy oath Q. Who sinne against this Commandement A. All common and usuall swearers all blasphemers and prophaners of Gods name or word all perjured persons all that sweare before they are resolved of the point in question all that sweare what they know not though never so true all they that enforce or entice or occasion any person to sweare that which is contrary to Gods word or honour or the truth or what is doubtfull unto himselfe Q. What 's the reason for this A. For the Lord will not hold him guiltlesse that taketh his name in vaine Though it be not so great a sinne as Idolatry or as the contempt or neglect of Gods worship though he threatens not to punish them in so deep a measure yet he will not hold them guiltlesse he will punish them according to the measure of their sinne though not so severely as unto the third and fourth generation Q. Which is the fourth Commandement A. Remember that thou keep holy the Sabbath day Six dayes shalt thou labour c. Q. This precept begins not like the rest What conceive you to be the reason of this A. It begins with a Memento for these reasons I. Because it is not morall and perpetuall as the rest are II. Because it was but now newly given III. Because the Iewes were a people much given to the world much set upon their profit and so they might make a gaine they spared neither man nor beast Q. Was not this precept observed before this time A. Truly no we read indeed that t Gen. 2.2 on the seventh day God ended his worke and rested on the seventh day from all his worke which he had made And that u Ib. v. 3. God blessed the seventh day and sanctified it because that in it he had rested from all his worke But we find not any command given to man for keeping the seventh day or that any of those good men before Moses kept it holy Neither is any mention at all made of the Sabbath from Gen. 2. to Exod. 16. Q. What meet you with there A. There I find that when God had delivered the Children of Israel out of the hand of Pharao and all his host when he had brought them thorough the red Sea into the wildernesse when he had fed them with Manna and Quailes from Heaven that * Exod. 16.27 he ceased to raine downe this heavenly food on the seventh day x Ib. v. 25 26. that the people might take notice of the Sabbath There indeed the Lord commanded that y Ib. v. 29. no man goe out of his place on the seventh day And z Ib. v. 30. the people accordingly rested on the seventh day but it was only from gathering Manna and Quailes for ought can be thence collected Q. Is this all A. Yes For though God intimated unto them severall wayes that he had made this a day of rest yet he commands it not to be kept holy or to be set apart for his service till Exod 20. Q. What reason is there for this rest A. 1. That they might have a day to meditate upon the Creation and so to be put in mind of this their Creator 2. That they might learne to be holy as God is holy by making the seventh day an holy day to serve the Lord in 3. That they might learne of God to be mercifull and to give their servants rest as he had given them rest from their bondage For so saith the Lord Deut. 5.14 That thy man-servant and thy maid-servant may rest as well as thou Where he addes a second memento to this Commandement a Deut. 5.15 And REMEMBER saith he that thou wast a servant in the Land of Aegypt and that the Lord thy God brought thee out thence through a mighty hand and by a stretched out arme THEREFORE the Lord thy God commanded thee to keep the Sabbath day So the same God that created the world brought them out of Aegypt Q. Doe we keep the same day holy A. No we keep the first day of the week holy that day whereon Christ arose from the dead Q. Did Christ arise from the grave on the first day of the week A. Scripture manifests it For we read that when Jesus was risen early the first day of the week he appeared first to Mary Magdalen St Mark 16.9 Q. Is this agreeable to Gods command A. Though it be not agreeable to the letter it failes not of the meaning Though we keep not the seventh day we keep one of the seven which imitates Gods rest after our sixe dayes labour And an hard matter it is to prove that God gave over sending Manna upon the seventh day of the week and yet that day the people rested Q. From that time when God commanded the seventh day is it lawfull for man to alter the day A. A lesse blessing gives way to the greater Creation to Redemption Besides we know that shadowes and figures were to vanish when Christ came But the Sabbath was a shadow Col. 2.16 17. it was therefore to vanish when our Saviour had actually accomplished what was prefigured by the Sabbath The Apostles therefore after our Saviours Resurrection made the first day of the week the day of rest as appeares S. Joh. 20.26 1. Cor. 16.2 Apoc. 1.10 Q. Did the Apostles command us to keep this day A. No but we b 1. Cor.
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