Selected quad for the lemma: water_n
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A66289
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The principles of the Christian religion explained in a brief commentary upon the church catechism. By William Wake, D.D. rector of St. James Westminster, and Chaplain in Ordinary to His Majesty.
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Wake, William, 1657-1737.
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1699
(1699)
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Wing W258; ESTC R217651
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113,834
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200
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an Evil Person or an Evil Thing In the former it may Respect all Wicked Men but especially the Wicked One the Tempter In the latter not so much the Evil of Sin its self as the Evil of Temptation to which is seems most properly to Refer Q. What then is the full Import of this Petition A. I therein desire that God would neither Try me himself beyond my Strength nor suffer the Devil the World or my Own Flesh to do it That if it be his Will I may not be exposed to any Great Temptations at all But if for any Ends of his Wise Providence He shall think fit to suffer me to be Tempted that then He would be pleased Graciously to strengthen and support me in my Temptations and Carry me with Innocence and Integrity through them and not suffer me to be led into Sin by Them SECT XLI Q. WHAT does the last Part of this Prayer consist of A. A Doxology or Conclusion For thine is the Kingdom and the Power and the Glory for Ever and Ever Amen Q. What do you mean by a Doxology A. A Form of giving Glory and Praise and Honour to God Q. Why was this Doxology here added by our Saviour A. To shew Us that all the Religious Service we pay to God whether we Pray Confess Give Thanks or whatever we do still we ought to design it All to his Glory It was also added to keep up in our Minds a due Sense of the Reason we have both to Pray to God for all the things we have before consider'd and to expect a suitable Return of them at his hands Q. How does this Doxology shew that we ought to Ask these Things of God A. Very plainly For because God is King of all the World therefore he ought to be apply'd to by all his Creatures Because his is the Power He is able both to hear and answer our Requests and therefore of him it is most fit to desire whatsoever we stand in Need of Because his is the Glory of all our Religious Invocation 't is a Worship that peculiarly belongs to God as distinguish'd from the Creature therefore to him only ought we to make our Prayers and not to any Other Q. How does this Doxology encourage us to Hope that we shall Receive what we Ask of God A. Because we do hereby profess to believe that he can Grant what we desire and the things we ask are so much for his Own Glory as well as Our Advantage that we ought not to doubt but that We shall Receive them from Him Q. After what manner do we acknowledge these Excellencies to be in God A. In a super-eminent manner beyond what they Are or Can be in any One besides Others may have Authority but as derived from him who only is the Supreme King over all the Earth Others may have Power but God only is Almighty Others may have Glory a Majesty suitable to their Station and Character in the World But to God only belongs the Excellency of Divine Honour and Worship To him only is Prayer and Religious Invocation to be made He only is either capable of it or can pretend any Right to it Q. Why do you to this Doxology add for Ever and Ever A. To shew that these Divine Perfections and Prerogatives did always belong to God and will always continue to belong in this singular manner to Him Q. What does Amen import A. It is a Word of Wish and Approbation and denotes our Assent to that to which it is subjoin'd with an Earnest Desire of its accomplishment So that putting its several Significations together it is as much as if we should say God of his Goodness Grant what I have here pray'd for and so I trust he will do of his Mercy towards me through Jesus Christ our Saviour SECT XLII Q. WHAT is the Other Means appointed by God for the Conveyance of his Grace to Us and to confirm to Us his Promises in Christ Jesus A. The worthy participation of the Holy Sacraments Q. What mean you by this Word Sacrament A. I mean an Outward and Uisible Sign of an Inward and Spiritual Grace given unto Us and Ordained by Christ Himself as a Means whereby we receive the same and a Pledge to assure Us thereof Q How many such Sacraments hath Christ Ordained in his Church A. Two only as generally Necessary to Salvation that is to say Baptism and the Supper of the LORD Q. How does it appear that these two are properly Sacraments A. Because the whole Nature of a Sacrament as before described does belong to them For 1st There is in both these an Outward and Visible Sign viz. Water in Baptism Bread and Wine in the Lord's Supper 2dly There is an Inward and Spiritual Grace both signified and conveyed by these Signs The Washing of Regeneration Tit. iii. 5 by the One the Body and Blood of Christ by the Other 1 Cor. x. 16 3dly There is for both a Divine Institution For Baptism Mat. xxviii 19 Go ye and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost For the Lord's Supper Luk. xxii 19 This do in Remembrance of Me. See 1 Cor. xi 24 25. 4thly They were both Ordain'd as a Means whereby to Convey their several Graces to Us and as a Pledge to assure Vs of them Baptism to Regenerate Us Jo. iii. 5 Tit. iii. 5 The Lord's Supper to communicate to Us the Body and Blood of Christ 1 Cor. x. 16 For which Reason lastly they are Generally necessary to Salvation All Christians have a Right to them nor may Any without hazard of missing of these Graces refuse to Use them who have the Opportunity of being made Partakers of them Jo. iii. 5 Except a Man be born of Water and of the Spirit he cannot enter into the Kingdom of Heaven 1 Cor. xi 24 This do in Remembrance of Me. Q. Are these All the Sacraments that any Christians Receive as establish'd by Christ A. The Church of Rome to these adds five more tho' They cannot say that they are all of Christ's Institution viz. Confirmation Penance Extreme-Vnction Orders and Matrimony Q. How does it appear that these are not truly Sacraments A. Because not One of them hath ALL the Conditions Required to make a Sacrament and the most part have hardly Any of Them CONFIRMATION is we confess an Apostolical Ceremony As such it is still Retain'd and Practised by Us. But then it is at most but an Apostolical Ceremony Christ neither Ordain'd any such Sign nor made it either the Seal or Means of conveying any Spiritual Grace to Us. PENANCE if Publick is confessedly a part of Church-Discipline If Private is only the Application of the Power of the Keys to a particular Person for his Comfort and Correction It has neither any Outward Sign instituted by Christ nor any inward Grace