A Plain and Rational VINDICATION and EXPLANATION OF THE LITURGY OF THE Church of England Collected out of the Discourses of some of the Reverend Bishops and Doctors of the same CHURCH by Way of QUESTION and ANSWER By J. CLVTTERBVCK Gent. The Second Edition with Improvements LONDON Printed for William Keblewhite at the Swan in St. Paul's Church-Yard 1699. To my Beloved Daughters SARAH LILLINGSTON AND MARY LEACH THE Church's aim in all her Services was to make them reasonable and therefore she hath not only put them in a known Tongue but also instructs us in the Nature of them making her Prayer-Book a Sum of Divinity but because we are fallen into an Age that many who call themselves Saints do actually mock and ridicule her sacred Offices It 's surely a Duty incumbent on all her Obedient Children to vindicate the Honour of their Holy Mother the Church I thought it therefore Time not ill spent having retired my self to a Private Life to collect such Reasons out of the Writings of the Reverend Bishops and Doctors of the Church of England as may justifie not only her Commands but enforce our Obedience to her Pious Edicts and to the Observance of her lawful Ceremonies And that my Affection may last longer than my Life I present ye with these my First-Fruits hoping that not only the Example and constant Practice of your Ancient Father but his Advice and Counsel may prevail with you to persevere to the End in the Doctrine and Discipline of that Church in which ye have been Baptized Educated and Instructed and let not Men deceive you with vain Words I only at First designed these Collections for my own private Satisfaction but I was prevailed upon by some Friends to make them Publick for this Reason because they assured me they would be of Use and Advantage to those of the meaner Understanding and not despised by others that knew them already which I chuse to say that I may prevent the Censure of those that may think this Publication proceeds from an itching Desire of Applause or at least from Vain-Glory Let not the Meanness of my Performances lessen your Reverence to the Holy Offices of our Church but live in the constant Use and Practice of them and the God and Father of our Lord Jesus Christ will bless you both in Soul and Body guiding ye by his Counsel here and bringing ye at last to his Glory which is the hearty Prayer of Your Affectionate Father J. CLUTTERBUCK April 16. 1694. To the READER IT is observed by a Reverend and Judicious Author Dr. Jo. Cockburn That Early Buds are wont to please the curious who are generally a little impatient But the Trees flourish best and are most fruitful which do not over-hastily put forth before their proper Season This Observation had I duly considered I should not to satisfie the importunity of some Friends so hastily have Published my First Thoughts However it appears that my Intentions to do good have been kindly received the First Edition being Sold off and being hereby encouraged to a Second Impression of this Book and desirous to have it more Correct and Useful I have made some Additions and Enlargements in giving a short Explication of the Lord's Prayer and the Ten Commandments that all may understand what they Pray for and Read This I am sensible is very excellently perform'd by several Eminent Hands but I submit to the Judgment of some worthy Friends That I ought to consult the Reader 's Ease and Conveniency and not to referr him altogether to what Others have writ Several Remarks and Observations you will meet with in this Edition which escaped my first Consideration And lastly I have given some brief Hints of the Argument and Design of each Book of Holy Writ which may in some measure assist in Reading those Sacred Pages The Compilers of the English COMMON-PRAYER-BOOK were Dr. Cranmer Archbishop of Canterbury Mart. Dr. Goodrick Bishop of Ely Dr. Skip Bishop of Hereford Dr. Thirlby Bishop of Westminster Dr. Day Bishop of Chichester Dr. Holbeck Bishop of Lincoln Dr. Ridley Bishop of Rochester after Bishop of London Mart. Dr. Cox King Edward 's Almoner Dr. Taylor Dean of Lincoln Mart. Dr. Heynes Dean of Exeter Dr. Redman Dean of Westminster Mr. Robinson Archdeacon of Leicester May 1549. Anno Reg. Edw. 6. Tertio The English Reformation is the most compleat and perfect in its Kind as retaining the most ancient Doctrine and soundest Confession of Faith founded upon the Holy Scriptures and agreeable to the first General Councils the most Primitive Church Government and a Liturgy the best accommodated to reconcile and unite Mens Devotions Such a Liturgy as Mr. Fox the Author of the Martyrology is not afraid to say was indited by the Holy Ghost but certainly had a great Testimony in the unspeakable Joy and Contentment holy Men took in it in K. Edward the Sixth's days their Zeal for the Maintenance of it longing for the Restitution of it and Sealed it with their Blood in Q. Maries days and the Universal Triumphs and Acclamations at the Restoring of it in Queen Elizabeth's Reign Dr. Goodman Comp. Inquiry OF THE CALENDAR AND THE Special USE thereof IN THE CHURCH of GOD. THE Calendar of the Church is as full of Benefit as Delight unto such as are given to the serious Study and due Contemplation thereof for besides the admirable Order and Disposition of Times which are necessary for the better transacting of all Ecclesiastical and Secular Affairs it hath in it a very Beautiful Distinction of the Days and Seasons whereof some are chosen out and sanctified and others are put among the Days of the Week to number But the chief Use of it in the Church of God is to preserve a solemn Memory and to continue in their due Season sometimes a weekly and sometimes an Annual Commemoration of those excellent and high Benefits which God hath bestowed upon Mankind for the Founding and Propagating of that Christian Religion which we now profess together with a Direction how to find the Lessons which the Church orders to be read every Day in the Week at Morning and Evening Prayer And because the Multitude of Holy Men and Women became so exceeding numerous that all the Days of the Year would not have been sufficient for a several Commemoration of them it was the great Wisdom and Moderation of those Religious Grave Prelates who did reform such things as were many ways amiss among us to chuse One Solemn Day alone wherein to magnifie God for the Generality of all his Saints together and to retain some few selected Days in every Month for the Special Memory of some Holy Persons and Actions hereby avoiding only the Burthen and the unnecessary Number of Festival Days Of the Golden Number and Dominical Letter THE Golden Number was anciently devised to find out the Ecclesiastical beginning of the Year which always happen'd between March the 7th and April the 6th And is
in the Temple and though we cannot see our Saviour with our bodily Eyes as he did yet he 's by the Writings of the Apostles daily presented to the Eyes of our Faith and if we were as much concern'd for Heaven and as loose from the Love of the World as old Simeon was and as we ought to be we might upon the View of Christ in his holy Word by Faith be daily ready to sing this Hymn Of the LXVII Psalm THIS Psalm is parallel to the former Evangelical Hymn David prayed for that saving Health which old Simeon rejoiced to see and both of them praised God upon the Foresight they had that it would be made known to us as it is this day by the Voices of the Apostles Of the Apostles Creed Quest WHY is it called the Apostles Creed A. It is called a Creed from the Latin word Credo to believe because it contains such Points of Christian Doctrine as are most necessary to be believed 2. It 's called the Apostles Creed partly because of the Apostolical Doctrine contained in it but rather because it was composed by the Apostles or at least in or near the Apostolical Times and it consists also of Twelve Articles according to the number of the Twelve Apostles Q. Why did the ancient Councils make new ones A. They declare they did not make new ones only largely expound such Articles as Hereticks disputed against Q. If this be a genuine and true Composure then is it not of equal Authority with the holy Scriptures A. 'T is the same thing in a Compendium or short Way and differs only in Form not in Sense Q. Why is the Creed placed after the Lessons and before the Prayers A. We confess that Faith which the Lessons teach 2. It 's the Foundation of all our Petitions for we cannot call on him on whom we have not believed Q. Why is the Creed often repeated A. Because we had need look well to our Faith and be careful to keep that intire by often rehearsing we guard our Souls with it 2. It 's a plighting our Faith and Fidelity to God and Confession is as necessary to Salvation as believing Q. Why must we repeat it with an audible Voice A. Because by so doing every one gives his positive and particular Assent and by it evidenceth to the Church his sound Belief Q. Why is it repeated standing A. By this Gesture we signifie our readiness to profess and our resolution to adhere and stand to this Faith and earnestly contend for it And in our daily use of this Sacred Form let us devoutly apply every Article to be both a ground for our Prayer and a guide to our Lives Q. Why do we Bow at the Name of Jesus A. The mentioning of the Name of Jesus puts us in Mind of him we owe all manner of Reverence to which we express by Bowing Bishop Stillingfleet Q. Why do we say Amen after the rehearsing of it A. To testify our stedfast belief of it and our desire to live as those that heartily believe it Q. What is meant by the word I Believe A. As with a certain and full perswasion I assent so with a fix'd and undaunted resolution I profess and with this Faith in my Heart and Confession in my Mouth in respect of the whole Body of the Creed and every Article I sincerely readily and resolvedly say I Believe Q. How may we know when we rightly believe in God the Father A. When we love him fear him and serve him as our great Creator and merciful Preserver Q. How may we know when we rightly believe in God the Son A. When we submit to him trust in him and obey him as our only Lord and Saviour Q. How may we know when we rightly believe in God the Holy Ghost A. When we follow his Directions and make use of his Assistance as our Guide Sanctifier and Comforter Q. Why is God the Son said in the Catechism to redeem me and all Mankind when the greatest part perish without the benefit of his Redemption A. The price of his Blood which he paid was sufficient for the Ransom of the whole World and is available to as many as God in his abundant Goodness and Mercy shall judge worthy to be Partakers of the Inheritance with the Saints in Life but to none of those that do profess to be the Disciples of the Holy Jesus but such as observe the Conditions viz. Faith and Repentance required in his Blessed Gospel Q. How is the Holy Ghost said to Sanctify all the Elect People of God A. By calling them out and separating them from the rest of the World which is properly to Sanctify as well as by putting good Motions and Affections in them and inspiring them with Holiness by which they become God's choice and peculiar People Q. What may we mean when we say Christ descended into Hell A. The word Hell is a Saxon word which is as much as covered or hidden and in the Original Propriety both of the Greek and English it signifies no more than the place which is unseen or removed from Men's sight so that the meaning may be When all the Sufferings of Christ were finish'd upon the Cross and his Soul separated from his Body altho' his Body was dead his Soul dy'd not but underwent the condition of the Souls of such as die being he dy'd in the Similitude of a Sinner his Soul went to the place where the Souls of Men are kept who die for their Sins and so did wholly undergo the Law of Death contenting himself during his three days of Humiliation with the imperfect Happiness which the Souls of Holy Men are under till the general Resurrection from the Dead Bishop Pearson Q. Why is the Church call'd Holy and Catholick A. It is call'd Holy because it is joined to God in Covenant and the true Members of it are sanctified by the Spirit of Holiness 2. And it is call'd Catholick or Universal because it is spread over all the World and not confined as it was among the Jews to one particular place Q. What may we understand by the Communion of Saints A. That such Persons as are truly sanctified in the Church of Christ have fellowship with God the Father God the Son and God the Holy Ghost as dwelling with them and taking up their Habitations in them that they partake of the Care and Kindness of the blessed Angels that beside the external fellowship which they have in the Word and Sacraments with all the Members of the Church they have an intimate Union and Conjunction with all the Saints on Earth as living Members of Christ and have fellowship likewise with all the Saints departed in the true Faith and Fear of God Bishop Pearson 2. If this Answer be too mystical and obscure embrace this pithy and plain one The Christian Church or Society of Believers as one Body is United by a participation of all Spiritual things as Word Sacraments
Offices A. Since St. Luke leaves it out it is omitted some time when the Office is not matter of Praise If you desire a further Explanation it is already excellently performed in this Method by several Learned and Reverend Persons to which I referr you viz. The Oxford Explanation of the Church Catechism Dr. William's Exposition of the same And once for all so is the Creed and the Ten Commandments and the whole Church Catechism And if you have Skill and Leisure you will do well in reading the Reverend and Learned Dr. Hammond's Practical Catechism a Tract never to be highly enough valued and the Right Reverend Bishop Pearson on the Creed and the Reverend Dr. Comber with many other Worthies Of the Responses Quest WHY are they so called Answ Because the People answer the Priest Q. What Reason for this Custom A. In conformity to the Primitive Practice 2. Hereby the Consent of the Congregation is declared to what we pray for and it is the Unity of Mind and Voice and this Agreement in Prayer which hath the Promise of prevailing 3. This grateful Variety and different manner of Address serves to quicken the People's Devotion 4. It engageth their Attention and since they have their share of Duty they must expect till their Turn come and give heed to do it right and prepare for their next Response Whereas when the Minister doth all the People naturally grow sleepy and heedless as if wholly unconcern'd let us therefore gratefully embrace this Privilege and make our Responses gravely and with an audible Voice which we shall find to be a great Help to our Devotion Q. What do these Responses consist of A. The two first of Prayers taken out of David's Psalms the great Storehouse of Primitive Devotion Q. Why are they placed here A. The First O Lord open thou our c. is fitly placed here with respect to those Sins we lately confessed and if we be fully sensible of our guilt as we ought to be it will be needful for us to beg such Evidences of our Pardon as may free us from the Terrors which seal up our Lips and then we shall be fit to praise God heartily in the Psalms which follow The Second O God make speed c. is the Paraphrase of that remarkable Supplication viz. Hosannah which signifies Save now Lord we beseech thee When we look back to those innumerable Evils that have taken hold on us we cry to God to save us speedily from them by his Mercy and when we look forward to the Duties we are about to do we pray that he will make hast to help us by his Grace without which we cannot do any acceptable Service Q What do the other two Responses consist of A. Of Praises First Glory be to the Father c. Q. Why do we rise up at Glory be to the Father c. A. Upon Supposition that our Pardon is granted we rise up with joy to sing Glory be to the c. which is a Paraphrase upon the Song of the Seraphims Holy Holy Holy and gives equal Glory to every Person of the Trinity because each Person is Very God 2. We rise up to shew how resolved we are to stand fast in the Faith of the Holy Trinity Q. Why is it added As it was in the Beginning A. To shew that this was the Primitive Faith against the Arrians who had introduced a new Form of Doxology so that now it serves for two Uses First as a shorter Creed and Secondly for a Hymn of Praise And to quicken us herein we declare it was so in the Beginning For the Angels sung the Praises of the Trinity in the Morning of the Creation Job 38. 7. Q. What doth the Word Doxology signifie A. A Song of Praise Q. Which is the second Response of Praise A. Praise the Lord Which is no other than the English of Hallelujah Q. Why is this short Hymn placed here A. As a return to Glory be to the Father c. For as in that we worshipped the Trinity so in this we do the Unity 2. As a triumphant Hymn upon the joyful News of our Absolution and the overthrow of our spiritual Enemies for which saith the Priest Praise the Lord And the People readily obey him replying The Lord's name be praised 3. It is a proper Preface to the Psalms called in the Hebrew the Book of Praises Of the XCV Psalm Quest WHY do we begin with this Psalm A. It is a very proper Preparatory to the following Duties and is called the Invitatory Psalm and contains a threefold Exhortation 1. First To praise God shewing the Manner how externally and internally v. 1 2. And the Reason why v. 3 4 5. 2. The Second Exhortation is to pray to this mighty God for the Manner humbly giving the Reason v. 6 7. 3. The third Exhortation is to hear his Word directing us to the Manner speedily willingly v. 8. and warning us by the Example of the Jews and their Punishment that we may not destroy our Souls by despising and distrusting God's Word as they did Q. Why are the Psalms ordered to be read monthly A. In conformity to the ancient Practice 2. That they may be made the more familiar to the People being of all Scripture the fullest of Devotion so that without difficulty every Man may apply them to his own Case either directly or by way of Accommodation Q. Why are the Psalms read standing A. By the Erection of our Bodies we express the Elevation or lifting up our Souls to God and Standing is one of the Postures of Supplicants and the Psalms do chiefly consist of Prayer and Praise Q. That we may be devout in this holy Exercise pray inform us how we may sort every Psalm A. Some are of Instruction explaining the Creation Ps 8. 104 c. or the Providence Ps 37. 139 147. c. or the Passion Ps 22. 69. or the Resurrection and Ascension of Christ as Ps 2. 16. 90. c. or his last coming to judgment Ps 50. 97. 2. Some Psalms are of Exhortation stirring us up to some Acts of moral Vertues as Ps 15. 101. or Positive Religion viz. to study God's Law or call on his name Ps 1. 34. 119. c. or warning us against Sin Ps 7. 11. 58. 64. c. especially by Punishments inflicted on his own People Ps 78. 105. 106 c. 3. Others are Psalms of Supplication for Pardon Ps 25. 51. 143. c. for Peace Ps 4. 42. 63. for Patience Ps 10. 23. 39. c. and for Deliverance Ps 55. 59. 71. for others Ps 21. 72. c. for the King for the Church Ps 68. 79. 80. c. 4. Others are Psalms of Praise and Thanksgiving for God's Mercies Ps 103. 136. 145. for Health as Ps 116. 130. for Plenty and Wealth Ps 65. 144. Victory over our Enemies Ps 18. 149. for mercy to our Souls Ps 66. 111. 118. Q. Which are those Psalms that are call'd The Seven
Penitential Psalms A. Psalm the 6. 32. 38. 51. 102. 130. 143. Q. Why is Glory to the Father c. used at the end of every Psalm A. 1. Because we do not only glorifie the Holy Trinity which Mystery is more explicitly revealed to us under the Gospel than it was under the Law and by it we signifie that we believe the same God was worshipped by them as by us the same God that is glorified in the Psalms having been from the beginning Father Son and Holy Ghost 2. But we also six as it were this part of the Old Testament for the Service of God under the Gospel and make them Evangelical Offices Q. Why are two Lessons read one out of the Old Testament and another out of the New A. To shew the Harmony and Agreement of both what was foretold in the one is fulfilled in the other 2. This Method of Reading doth tend or fitly serve that from the smaller things the Mind may go forward to the Knowledge of greater Q. What is Holy Scripture A. A perfect Revelation of God's Will as far as is necessary to our Salvation and a compleat Rule both for our Faith and Manners Q. Why are any Chapters omitted to be read A. Because they are such as have been read already as the Chronicles being for the most part the same with the Kings or else full of Genealogies 2. The more profitable Chapters are read the difficulter being not so properly said to be omitted as to be remitted to private Consideration Q. Why are the Apocryphal appointed to be read A. Not as any Rule of Faith but because they are excellent Instructions of Life and Conversation and accounted nearest to Divine of any Writings and therefore may be read publickly with Profit and more safely than Sermons can be ordinarily preached there Q. Why are those Books call'd Apocryphal A. Because it is doubted whether they be true Scripture or not certainly known to be so for so the Greek word signifies Q. That we may profit by hearing the Old Testament pray inform us what the Moral Part of the Law will teach us A. It will teach us what is Sin together with the Blessings and Cursings expressed in Phrases relating to things temporal but we may spiritually apply them Q. What doth the History of Holy Scripture serve for A. To confirm our Faith in God's Providence and comfort us in Affliction and to warn us against Sin Q. What Directions do the Poetick Books of Holy Scripture give us viz. the Songs Hymns and Psalms A. Principally to magnify God's Power and Wisdom and to render him thanks for Mercies received and Deliverances wrought and to act prudently in all Estates and Conditions and furnish us with excellent Proofs of that great Truth viz. That it is the wisest thing in the World to be a good Man Q. What do the Prophecies serve for A. To excite us to admire the Foresight and Truth of God and teach us to trust in him for that which is not yet accomplished and particularly they abundantly prove that Jesus is the Messiah and Saviour of the World Q. What may we learn by hearing the New Testament A. In the Gospels we may see God's Love to us and the great Things which Jesus did and suffered for us whose Doctrine is the perfect Rule and his Practice the compleat Example of all Piety and Vertue and God hath so set him that we might follow his Steps 2. Out of the Epistles we may learn the higher Mysteries of Faith and the more peculiar duties of our Religion and the Privileges and Rewards of Christians Of the Hymns Quest WHY are the Hymns appointed to be read after the first and second Lesson A. Besides Antiquity there is great Reason for this Interposition of Hymns for by this variety People are secured against Weariness and Distraction But the chief Reason is in respect to the great benefit we receive from the Word of God for which we do daily praise him Q. Why are they sung standing A. Musick makes the Service of God more easie and Singing enkindles a holy Flame in the Mind and Affections And by the Posture of Standing we fitly express the lifting up of our Hearts in Joy and it is a Reverend Posture in our Addresses to God Q. Why are the Hymns call'd the Te Deum the Magnificat c. A. Because these are the first words in the Hymns in Latin as Te Deum Laudamus Q. Who composed the Te Deum and what doth it contain A. St. Ambrose composed it and it contains three Particulars 1. An Act of Praise a Confession of Faith and a Supplication Q. Why is not Glory to the Father c. annex'd to the Te Deum as well as to the other Hymns A. Because Te Deum is a kind of Creed express'd in the fashion of a Glory be to the Father c. Q. Pray give an account of the other Hymns appointed to be said after the first and second Lessons Of the Benedicite THIS Hymn the Song of the three Children is sometimes used after the First Lesson which although it be not Canonical Scripture yet it is an exact Paraphrase on the 148 Psalm and so like thereto in Words and Sense that whoever despiseth this reproacheth that part of the sacred Canon As for the matter of it it is an elegant Summons to all God's Works to praise him intimating that they all set out his Glory and invite us who have the benefit of them to praise and magnifie his Name for them or it is as if they had said the Lord is to be praised by or in these things when the Lesson treats of the Creation or any wonderful act of God's Providence then it is very proper to use this Hymn Of the Benedictus THIS Hymn was composed by holy Zachary upon the first notice that God had sent a Saviour to Mankind and is one of the first Evangelical Hymns indicted by God's Spirit upon this occasion and its fitness for this place is unquestionable Of the C Psalm THIS Psalm was first composed for a Form of Publick Thanksgiving to be sung by course at the Oblation of the Peace-Offering and so may well be used by us after we have heard the Gospel of Peace Of the Magnificat THIS Hymn was indicted by the Blessed Virgin and when we hear in the Lessons like Examples of God's Mercy and are told of those Prophecies and Promises which are now fulfill'd in Christ's Birth we may be expected to rejoice with her in the same Words Of the XCVIII Psalm THERE is a great Similitude between this Psalm and the Magnificat only the 98th Psalm seems more proper when the Evening first Lesson mentions some great and eminent Deliverance of God's People Of the Nunc dimittis AFter the second Evening Lesson out of the Epistles of the Holy Apostles the Nunc dimittis is most commonly used A Hymn composed by Simeon The occasion of it was his meeting Christ
is forbidden and so on the other side where a Sin is forbidden there the contrary Duty is commanded Q. Why doth the Minister rehearse the Commandments Standing A. To shew his Authority here is God speaking by the Priest Q. Why do the People kncel all the time and beg mercy A. Because they have offended against all the Commandments therefore they kneel down as Criminals ought to do and earnestly beseech Pardon and that we may never commit the like again we pray that the Lord would incline our hearts to keep these Laws and so the Law may be a means of our Repentance and Reformation Q. Why do we pray for the King immediately after the Commandments A. Because he is Custos utriusque Tabulae the Defender of both Tables Q. Why is the Prayer for the King just before the daily Collect A. Because that when we have prayed for outward Prosperity to the Church the consequent of the King's Welfare we may in the Collect pray for inward Grace to make it compleatly happy Q. How long have the Collects been fixed to those very Sundays on which we now use them A. Above Twelve Hundred Years Q. Why is the Epistle read first A. As being the Word of the Servant appointed to personate the Law preceding the Gospel Q. Why doth the Gospel follow A. As being the Word of our great Master therefore when the Minister is about to read all the People stand up to express a more than ordinary reverence to it and to give Glory to God before it 's read and Thanks to God after Q. Why is that Creed which is rehearsed after the Gospel called the Nicene Creed A. Because it was for the most part framed at the great Council of Nice the same in substance with the Apostles Creed but doth more largely condemn all Heresies therefore is fitly enjoin'd to be recited before the Sacrament Q. Why are those Sentences used at the beginning of the Communion A. To stir us up more effectually to give bountifully Q. How is our Charity to be express'd A. Three Ways viz. by Giving Praying and Forgiving Q. Where have we Directions for each of these A. For Giving in the Sentences For Prayer in the Prayer for the Church Militant For Forgiving in the general Warning Q. How often ought we to receive A. It seems very probable from the Institution of this Sacrament that our Saviour design'd it should be part of God's Service in all the solemn Assemblies of Christians And we shew our Love by coming freely and frequently as often as we have an Opportunity for Publick Worship is very lame and imperfect without it Q. What is the Design of the Exhortations and of the Invitation before the Sacrament A. The former is to increase the Number and the latter to rectifie the Dispositions of the Communicants In the Invitation the Guests being prepared the Priest invites them to come near with Fear and Faith and that God may accept them he repeats those Graces with which they must be adorned viz. Repentance Charity and Holy Purposes shewing them what is the first Duty to be done viz. making an humble Confession upon their Knees Q. Why is this Confession here used A. Since Christ's Sufferings are here remembred we must own our Sins which were the Cause of them And since we hope for Pardon we ought with Shame and Sorrow first to own our Transgressions Q. Why is this Form of Absolution here used A. Lest our Guilt should terrifie us from coming to this Holy Table the Priest pronounceth Absolution in Christ's Name in the Form of a Prayer or Benediction which ought to be received with Faith and Gratitude Q. Why are those Sentences of Scripture used A. The Church hath chosen these Sentences to confirm the Faith and revive the Hope of poor Penitents and they are those very Promises on which the foregoing Absolution is grounded so that unless they doubt the Truth of God's Word they must believe these Promises of Mercy Q. Why are the Responses Prefaces and Trisagium here appointed to be used A. This Sacrament is a Feast of Joy and Thanksgiving and the Nature of the Eucharist requires some Acts of Praise and Gratitude 1. Here the Priest admonisheth us to Praise God in the Responses 2. And gives the Reason of it in the Prefaces 3. And joins with us in doing of it in the Trisagium which because the Word Holy is Thrice repeated was by the Greeks so called Q. Why are the Angels mentioned in this Hymn A. Because the Christian Church believed the Angels were present in Christian Assemblies therefore thought it sit that Men should join with them in this Heavenly Song over the Memorial of our Redemption Q. Why doth the Priest on great Festivals add other Prefaces A. They contain proper Reasons for our Thanksgiving on those special Occasions and the Decay of Devotion letting fall the Primitive and Apostolical Life of Weekly Communions and the People receiving but at the great Festivals the Church therefore added to the General Prefaces some special ones relating to the peculiar Mercy of that Feast on which they did communicate â— What Reason for the Vse of the Address or the Collect which â—â—ns thus We do not presume to come to this thy Table c A. The nearer we come to God the more Holy we ought to be and when we are just going to make so immediate Approaches our very Joy must be tempered with Humility and we must excuse our own Unworthiness Q. Why is the Prayer of Consecration used A. In Imitation of our Lord and Saviour and his Apostles all the Churches in the World have used such a Form We do not eat our common Food without first praying for a Blessing on it which Pious Custom is so universal that it is certainly a piece of natural Religion much more then are we obliged before we eat and drink this Bread and Wine which Christ designed to set forth the Mystery of his Death to consecrate and set it apart by a solemn Prayer Q. What Words are they which properly make the Consecration A. The Words of our Saviour's Institution pronounced by a lawful Priest Q. Why do the People join with the Priest in saying Amen A. In Testimony of their Faith that the Elements are become what Christ made and intended them to be that they have the Merits of his Sacrifice annexed to them by his own Institution Q. Why do the Communicants receive the Holy Symbols kneeling A. To express their Humility and the Sense they have of their own Unworthiness and that they may be in a posture of Prayer Q. Of how many Particulars do the Words consist which the Priest useth when he delivereth the Bread and Wine A. Three 1. Instruction declaring what it is viz. The Body of our Lord c. The Blood c. 2. Prayer desiring this Communication of them to us may preserve our Bodies and Souls unto everlasting Life 3. Direction what we are to do
Family is call'd Levitical The Law relating to the discharge of the Priests Office is called the Levitical Law and upon that account That Book of Moses which more especially treats of the Holy Rites and Services in which these Priests were by their Office imployed is very fitly from the Subject Matter of it call'd Leviticus Numbers This Book is call'd Numbers from the Subject Matter which it begins withal viz. An Account of the Number of the People of Israel Deuteronomy This Book is very fitly called Deuteronomy which in the Greek Tongue imports a Repetition of the Law There being in this Divine Book a Repetition not only of many Facts which had passed before but of many Laws also which were mentioned before Joshua This Book is so called because it containeth the History of His Acts in his Government Conquests dividing the Land and setling of the State and Commonwealth of Israel and because as it is most probable it was Penned by Joshua following here in the Example of Moses his Predecessor Howsoever some Passages could not be Penned by himself as containing some thinks which were done after his Death but were afterward inserted by some Holy Men of God inspired by the Spirit Judges This Book which seemeth to have been gathered by some Prophet out of the Publick Records containeth the History of the chief things which happened to the People of God after the Death of Joshua until the days of Eli the High Priest Ruth This Book is an Addition to the Book of Judges and is call'd the Book of Ruth because she is the chief Subject of this Story the main Scope is to continue and declare the Genealogy of our Saviour Christ descended of Boaz a Jew and of Ruth a Moabitish Gentile to shew that He should bring Salvation to all of every Nation I. Samuel This Book was entituled with the Name of Samuel not that he was the Author of it but because the first Eight Chapters chiefly respect him and the things done under his Government and was written by one of his Disciples a Son of the Prophets who in honour of his Master call'd it by his Name And it is called The First Book of the Kings because it containeth a Relation of such things as happened under the first King's Government II. Samuel This Book is a Continuation of the History of God's People from Saul's Death to the End of David's Reign and is the History of 40 Years I. Kings This Book was made by one or more Prophets and continueth the Sacred History of Kings from the End of David's Reign to the End of Jehosaphat's Reign The Division of the Twelve Tribes into Two Kingdoms The Reign of the first Four Kings of Judah and Eight of Israel after the Division II. Kings This Book continueth the History of the Kings of Israel and Judah to the Captivity of them both These Two Books of the Kings are distinguished not as if they contained Histories of different Matters but because if all the History of both Books had been Compiled in one Book it would have seemed too great a Volume I. Chronicles This word Chronicle is a Register of Acts done time after time These Two Books were of old Compiled in One and contain an History of 3457 Years at least from Adam to the Return of the Israelites from the Babylonish Captivity 2 Chr. 36. 22. And the Genealogy of David's Posterity 1 Chr. 2. 19. The Penman of these Two Books the same with that of Ezra by which it appears they were Penned after the Captivity The Greek Title is Remainders which has relation to the Book of Kings as if These had gathered up what They had left out In the Book of Kings there are References to the Book of Chronicles But These Sacred Books of Chronicles cannot be there meant because They were not then Penned and many things referred to the Books of Chronicles are not found in these Books Ezra This Book is called Ezra either because a great part of it contains Memorable Acts of His or as is supposed Ezra the Priest was the Penman after the Babylonish Captivity Nehemiah This Book is called Nehemiah because He and his Acts are the chief Subject of the Book and as is supposed Penned by Ezra Esther This Title of Esther is given to this Book in Memory of that Prudent and Pious Queen who was an Instrument of great good to the Church of God yet throughout the whole Book not one Tittle of God is once set down Job In the time of the Ancient Patriarchs before the giving of the Law of Moses there lived in Arabia a Person of great Eminence whose Name was Job The Scope of the Book is to establish the great Article of Providence and thereby to preserve us from Errour in thinking that God's Knowledge or his Intention Providence and Government is like ours which Foundation being laid nothing will seem hard to a Man whatsoever happens Psalms The Book of Psalms or Praises so call'd from the Major part and they are called David's Psalms because he made most of them for there were several other Authors by whom some of them were composed Proverbs King Solomon was the Author of this Book The word Proverbs in the Hebrew denotes only any acute and excellent Saying which is as worthy to be known by all and to be in every ones Mouth as common Proverbs are And in Holy Scripture the word is used for an eloquent Speech or a pithy Sentence in a few words expressing much Sense A Profitable Instruction Ecclesiastes The word Ecclesiastes signifies the Preacher and this Book which bears this Name was written by King Solomon in his declining Age to signifie his Repentance The Song of Songs This Book is called the Canticles which signifies a Song and was composed by King Solomon in the beginning of his Reign Of the Prophets These Holy Men inspired by God are so termed because they did foretel future Events by Divine Revelation and These whose Monuments we have severally booked in Holy Scripture are Sixteen whereof the Four former are called the Greater in regard of the largeness of their Prophecies The latter Twelve are called the Lesser in regard of the shortness of their Prophecies Isaiah This name Isaiah is taken from the Hebrew but our Ancient Versions speaking in English forms to English ears following the Greek do not amiss render it Esay the word signifies God's Salvation no unfit Title for him who so clearly and largely prophesied of Christ This Prophet as in Place and Rank so in order of time is without question the First of the four Larger or great Prophets He is by the Ancients not undeservedly term'd An Evangelical Prophet Jeremiah Jeremiah was a Priest which some of the other Prophets were not before his entrance upon this extraordinary Employment of Prophecy Lamentations This Book was composed by Jeremiah in the time of the Babylonian Captivity Ezekiel Ezekiel of the Priestly Race composed this Prophecy in
Babylon to which he was carried Captive Daniel This Book is Historical to the Seventh Chapter and Prophetical in the rest Daniel lived at the End of the Babylonish Captivity Hosea Hosea a Prophet sent to the Ten Tribes chiefly composed this Prophecy Joel Joel Prophesied about the same time with Hosea to the Two Tribes chiefly Amos. Amos Prophesied at the same time with Hosea and to the same Persons viz. To the Ten Tribes chiefly Obadiah Obadiah foretelleth the Destruction of the Idumeans who came of Esau Jacob's Brother Jonah Jonah was a Prophet in Israel in the days of Jeroboam the Second but was sent to Nineveh the chief City of the Assyrians Micah Micah Prophesied at the same time with Isaiah and are alike in the Subject Matter and Stile he declares the Destruction of Israel and Judah by the Assyrians and by the Chaldaeans Nahum Nahum Prophesied of the Destruction of the Assyrians by the Chaldaeans and Medes Habakkuk Habakkuk Prophesied of the Destruction of Israel and Judah by the Chaldaeans as also of the Punishment on the Chaldaeans or Babylonians Zephaniah Zephaniah Prophesied but a few Years before the Captivity of Babylon and threatneth Jerusalem and Judah with utter Desolation Haggai Haggai Prophesied after the 70 Years Captivity of the Jews return from Babylon and exhorts them to Rebuild the Temple Zechariah Zechariah was sent to confirm the Doctrine of Haggai and to help on the Work of the Building the Temple but his Style is more Sublime and Mysterious He Prophesied in the Reign of Darius in whose Sixth Year the Temple was finished Malachy Malachy Prophesied after the Re-edifying of the Temple and endeth the Prophets Apochryphal Books The word Apocryphal signifies that which is hidden unknown or doubtful Those Books which carry that Title and are bound up in our Bibles are so called because it is doubted whether they be True Scripture or not certainly known to be so for so the word in the Greek signifies They are not in the Hebrew yet most of them are of much worth containing many worthy Documents and especially the History of the Maccabees is of singular Use for the Interpretation of the two last Chapters of Daniel and part of the Second Seventh and Eighth Chapters of that Prophet The New Testament or Covenant THE word in Greek which is translated Testament signifies both a Covenant and a Testament a Covenant as may appear by the Adjunct New which notes the opposition of This to the Old so that this Book is what the Old was not a Testament to which Death is supposed necessary but a Covenant or Stipulation betwixt God and his People the Jews promising Mercies and requiring Duties of them The Gospel according to St. Matthew THE Word Gospel comes from a Saxon word which is compounded of God and Spell and is in English good Tidings and by Euphony that is for better Sound sake we pronounce it Gospel delivered here in History of the Birth Life Actions Precepts Promises Death Resurrection and Ascension of Christ The Writers of this History are commonly called Evangelists which may in general signifie any Preacher of the Gospel but is more peculiarly applied to those that wrote the History of Christ's Life and Death c. viz. St. Matthew St. Mark St. Luke St. John The meaning of that Phrase according to St. Matthew is no more than that He compiled and set down that Gospel or good and Gladsom Word St. Mark St. Mark 's Gospel was dictated by St. Peter whose Disciple Amanuensis or Scribe St. Mark was St. Luke St. Luke was the Disciple and Follower of St. Paul who wrote this Gospel and the Acts of the Apostles St. John St. John the beloved Apostle wrote this Gospel The Epistles The Epistles were written by those that bear their Name viz. St. Paul St. Peter St. James St. Jude and St. John the Apostle by whom the Apocalypse or the Revelation was wrote also Epistle to the Hebrews Whether the Epistle to the Hebrews was written by St. Paul hath not only of Late but Anciently been doubted And as the Title which is in our Copy pretending not to be a part of the Epistle is not sufficient to conclude any more Than that it was in that time when this Title was prefix'd believed to be St. Paul's So there is no doubt but that it went without any Superscription or Known Author more Anciently and so has left some place to Variety of Conjectures who the Author should be Some Father it on St. Barnabas some on Clemens Romanus others on St. Luke the latter very Learned Men contend for from the Observation of the Stile and Idiom But all that can be said can amount to no higher than to Probable or Conjectural And 't is not Matter of any weight or Necessity that it be defined who the Author was whether St. Paul or St. Luke a constant Companion of his for many Years and the Author of two other Books of the Sacred Canon FINIS