PROTESTANT _BEADSMAN Barnard ok F Re = . Rye oe . https://archive.org/details/protestant i ‘ Be nae. Eduard Wi! Liam ’ THE PROTESTANT BEADSMAN3; " < ~ OR, A SERIES OF BIOGRAPHICAL NOTICES, AND HYMNS, CQMMEMORATING - Che Saints and Martyrs, WHOSE HOLIDAYS ARE KEPT BY THE CHURCH OF ENGLAND: ! : | TO WHICH Is APPENDED, | \ BRIEF REVIEW OF THE SCRIPTURAL AND TRADITIONARY ACCOUNTS OF THE HOLY ANGELS. LONDON: PRINTED FOR F. C. AND J. RIVINGTON, ©. 62, ST. PAUL’S CHURCH-YARD, AND NO. 3, WATERLOO- PLACE, PALL-MALL. 1822. PRELIMINARY SENTENCES. HE that taketh not his Cross, and followeth after me, is not worthy of me. He, that loseth his life for my sake, shall find it— St. Matthew, x. 38. Hold fast unanimously God your Father, and the Church your Mother, celebrating the Saints’ birthdays with sobriety, that we imitate them that are gone before us, until we overtake them.—S¢t. Augustine on Psalm Ixxxviii. Again, forasmoch as we know that Christ has not only been mani- fested great in himself, but great in other, His Saints, also, the days of whose departure out of the world are to the Church of Christ as the birth and coronation days of Kings or Emperors; therefore, especial choice being made of the very flower of all occasions in this kind, there are annual selected times to meditate of Christ glorified in them, which liad the honour to suffer for his sake.— Hooker’s Eccles. Pol. 1. v. s. 70. 19 Uno ed ot we lle de Ke sat tein ela Ue Pe aittat clone lire HE Beatie Sy ih peel test Oe wilh gl Pe mG | wiv Sedat Woe rl ’ dit yard CO 10% es) a fo wash utp wole ad ele Ae f Dh ee ab to loot ait 0% ake THakoaqyan aietined th gateoiny tic te js svbil: Avandyh A011 ced aeverkeshorere jin 1D , fei daadd Wi Hatitiatg tert Te (PaO) (ee gshaaih Sentualt TO THE RIGHT HONORABLE LORD REDESDALE, THIS WORK IS RESPECTFULLY PRESENTED, BY A SON OF HIS EARLY FRIEND, AND HIS LORDSHIP’S OBLIGED AND FAITHFUL SERVANT, THE AUTHOR. a : a..*| ; \ , . oJ 5 ; ' \ 4 4 a 4 TITS AES i u * i THA TAA LT ae SEY - AOWLUA SAT CONTENTS. Page INTRODUCTION . ate hve thie (LS The Conversion of Saint Baal aN Rie aay? 2 Hymn .. - we LU The Purification of the Ying Mary alee 4 Bom . . la ae RO MAHHIAS | veh eye, i LS grin... , . oh The Annunciation oe the Fagin Mary . 20 i —_—_!, 2 A) Peete oth t ohas tauks fer, aD Saints Philip and Manes SNP ee ES” memmreronba 8 SS eg OO A Hymn .. Te Ria Ma ue taeda AO St. John the Baptist ats a ecu oT a Id RM. Nee ne eh ke eae OL ot do iF cl a ar ca en aN?) MEM tect)! = hol N. ses hls p00 St. James “a Met GR Pn, eee AE iit RRR SERIE ake-aa7 U St. Bartholomew . iment je 5 Payne vcore), AR Perey, mists et'76 DLT: LS SASSI eas FA a Oy W Vill CONTENTS. St. Matthew . Hymn St. Michael and all tae : Hymn St. Luke . Hymn 5 Saints Simon and oy Hymn. All Saints’ Day — Hymn ; St. Andrew Hymn St. Thomas Hymn St. Stephen Hymn : St. John the Rocked ‘ Hymn ee The Innocents’ Day Hymn A Short Review of, the soe, ane Traditionary Accounts 4 the Holy Angels — Page 78 82 83 87 89 93 94 98 100 110 111 118 119 124 125 130 131 138 140 144 ; 145 INTRODUCTION. We are told, both in the Old and the New Testament, that Almighty God is well pleased with Hymns and Spiritual Songs, and esteems such as proceed from a pious heart above any sacrifice. « All that is revealed, in Scripture, of the pleasures of Heaven, is simply this; that “they consist in the practice of Holy Music * and Holy Love, the joint enjoyment of which “is to be the happy lot of all pious souls to “ endless ages.” There is reason to believe, that our first Parents were not unacquainted with this de- lightful mode of worship; for Song seems as natural to an innocent and happy man, as to x INTRODUCTION, the birds of the air: and if the blessed Angels visited the garden of Eden, and walked with man, the praises of God and their own heavenly occupation would naturally be subjects of their conversation. Instrumental music, “ the harp “and the organ,” were invented by Tubal, the seventh only in descent from Adam; and vocal music would, naturally, have a much earlier ori- gin: for music, in its rudest state, is but a vocal imitation of natural sounds,* Archbishop Seeker remarks, “ As singing is “ capable of expressing strongly every state in “which the mind can be, toward every object, “so there never was perhaps any one nation “upon earth, ciyilized or barbarous, that did * At liquidas avium voces imitarier ore Ante fuit, multo quam levia carmina cantu Concelebrure homines possent, auresque juvare ; Et Zephyri, cava per calamorum, sibila primum _ Agrestes docuére eavas inflare cicutas. Inde minutatim dulces didicére querelas, Tibia quas fundit digitis pulsata canentum.—LucreEt. INTRODUCTION. xi “not make this a part of the honour paid by “them to the God whom they adored.” The earliest regular form of Divine worship intro- duced Sacred Hymns, or Psalms, by the ap- _ pointment of God himself. That Songs were generally known in the world before the time of Moses, may he inferred from the remonstrance of Laban with Jacob; but the first Hymn on record is that, which Moses and Miriam sang after the Lord had brought his people out of the bondage of Egypt. This was sung in alter- nate parts, by the men and women of Israel, Am. 2513. Bc. 1491. Inthe following year the Tabernacle was reared, and the Ark brought in; and we find it commanded that the Ark should both set forth and rest with an anthem; the form of which, as given by Moses, ‘was pre- served and enlarged by David. Between the times of these two eminent servants of God, the Jews acknowledged every signal blessing xii INTRODUCTION. or deliverance, by a song of praise and thanks- giving. That of Deborah and Barak is pre- eminent in dignity and beauty. The Psalms, which bear the name of David, require no com- ment. ‘There are few people, I trust, who have not experienced the comfort which they give in private sorrows, and the delightful fervor which they impart to public devotion. Bishop Horne compares them to the garden of Eden, as “ containing, in a small compass, all that is sa- “ lutary, beautiful and good.” And the learned Mr. Hooker observes, that “the choice and “ flower of all things profitable in other books * the Psalms do contain, and also more movingly “ express, by reason of that poetical form where- “‘ with they are written.” Christianity, it may be literally said, was in- troduced into the world by singing, and melo- dies of joy. The Blessed Virgin took the lead with the well-known Hymn recorded by St. INTRODUCTION. Xi Luke; and from her example Bishop Sparrow infers the propriety ‘of that ordinance of our Church, which directs that an Hymn shall be sung after the Revealed Will of God has been read. Zacharias followed the Virgin, with another Hymn of equal beauty. At the birth of Christ, there was no less than a chorus of Angels, audibly returning praise to God; and his Presentation in the Temple was celebrated by the Hymns of Simeon and Anna. Our Sa- viour’s ministry may, in like manner, be said to have terminated with singing; for on the last evening which he passed with his disciples, im- mediately after he had instituted the Sacrament of the Holy Supper, he sang an Hymn with them; and, while he hung. expiring on the cross of shame, his last breath was mingled with a Psalm of David. With the example of their Lord before their eyes, it might be expected that the Apostles XiV INTRODUCTION. would recommend Hymns and Spiritual Songs in their writings, sing them in their public meet- ings, and fly to them for comfort in their private ' calamities. This, accordingly, was the case. Paul and Silas, when they were imprisoned at Philippi, “ prayed and sang praises unto God “at midnight.” In his first Epistle to the Corinthians, St. Paul gives them some direc- tions for regulating their public singing; and, he strongly recommends the use of “ Psaliiis “and Hymns and Spiritual Songs” to the Ephesians, Colossians, and Romans. — Saint James does the same in his Catholie Epistle. From the time of the Apostles, Hymns have been in general esteem among Christians of every church, and every sect; an unique and wonderful concordance! Music and more elaborate singing were first introduced in the church of Antioch, by Flavian, A. D. 347; and they were brought to great INTRODUCTION. KV perfection in the church of Rome about A.D. 620 by Pope Gregory the Great. A learned Prelate of our church (Atterbury) observes that the effect of Sacred Music is to remove any previous engagement or accidental distraction of thought, and to dissipate that weariness of mind, which some weak tempers may labour under, even by reason of the length of the ser- vice. Devotion he defines to be the ascent of the mind to God, and terms our passions, the wings which bear it in it’s flight; and from the undis- puted influence of Music upon our passions, he very clearly demonstrates it’s utility. At the same time it must be confessed, that it’s fascina- ting power naturally tends to exalt this part of public worship above it’s due station. This was soon evident in the Church of Rome, which seems always to have partaken of the consti- tutional character, that distinguishes the natives Xvi INTRODUCTION. of Italy. Impetuous in passion, and enthusi- astic in imagination, she has carried both her doctrines, and her ceremonies, to: an» excess, from which cooler-minded Churches have re- volted. This is especially remarkable in the accumulation of Saints, which her calendar has collected from every soil and quarter. _ The practice of commemorating the martyr- doms of the Champions of Christianity, is sup- posed to have originated with the Apostles themselves. Some think it had it’s natural origin in the martyrdom of Stephen; for after the affecting narration of that event, it is said, “ and devout men carried Stephen to his burial, * and made great lamentation over him.” Others refer it to St. Paul’s words, in the beginning of the thirteenth chapter of his Epistle to the Hebrews, the seventh verse of which they apply to the martyrdom of St. James, the first of the Apostles who suffered for the name of Jesus. INTRODUCTION. XVii Among the primitive Christians a Bishopric was generally a sure step to martyrdom. The Church of Christ, in its infancy, was continually surrounded by persecution; but like the bush which held the Angel of God, though it burned with fire, it consumed not. Every Church cele- brated her own martyrs: Antioch, for instance, commemorated the death of Ignatius; Smyrna kept with joy and gladness “the birthday of “the martyrdom” of Polycarp. Tertullian in- forms us, that these solemnities were celebrated ~ amnually, and that it was thought profaneness to be absent from the Christian assemblies upon these occasions. The Church of Rome, it has already been observed, multiplied her Saints in an alarming degree, and our Reformed Churches found in her calendar not a few, destitute of every saintly qualification. Archbishop Secker remarks, “that praises and panegyrics too soon “ grew to be immoderate, and afterward impi- b XVill INTRODUCTION. “ous. In the vehemence of national enco- “ miums and exclamations, the Saint was called “upon, as present, until at length he was “thought so; and what at first was merely a * bold and moving figure of speech, became at “ length, in good earnest, a prayer: which re- “ quested of a dead man, who was not able to “ hear it, not only that he would intercede with “ God in behalf of his fellow-servants, but that “ he would himself bestow such blessings upon “them, as no creature hath in his power. “ Things being found in this condition at the “ Reformation, it was necessary both to abolish “ entirely these unlawful addresses, and to limit “ the original sort of commemorations to a mo- «“ derate list of persons, indisputably worthy of * them.” The Church of England, therefore, demand- ed from all the Saints, whom she received and honoured with a proper service, that “ their INTRODUCTION. xix “ praise should be in the Gospel.” The twelve Apostles, the Two who were especially called by Jesus, the two Evangelists who were not Apostles, Mary the mother of Jesus, John his forerunner, and Stephen his first Martyr, have each their appointed holiday: and the same honour is paid to the Innocents, who first suf- fered on Christ’s account; to the Holy Angels, who watch over us; and, in general, to all the Saints, or good persons, who have gone before us. Mary Magdalene was admitted into this - company of Saints, by the first prayer-book of King Edward VI.; and on many accounts it is to be regretted, that our Reformers determined afterward to exclude her. A more lively in- stance of sincere and efficacious repentance could not be selected, nor perhaps a more use- ful one. The beautiful Collect, which was ap- pointed for her day, cannot fail to be accept- able to every one, who remembers that “ the XxX INTRODUCTION. “Flesh is weak, though the Spirit is willing,” and that all who stand, are commanded to “ take heed, lest they fall.” * It is a notorious and lamentable truth, that the zeal, which our ancestors displayed, in ob- serving the holidays of these distinguished sol- diers of Christ, has in these latter days perished altogether; and perhaps it is not uncharitable to add, that our gratitude to them has, in a great measure, perished likewise. Many Chris- tians, and those too, who keep conscientiously the Sabbaths, and the Nativity and Crucifixion of our Saviour, hardly know that our Church calls and expects them to celebrate the martyr- doms of his Apostles, and to edify themselves * “ Merciful Father, give us grace that we never presume to sin through the example of any creature; butif it shall — chance us, at any time, to offend thy Divine Majesty, that then we may truly repent and lament the same after the ex- ample of Mary Magdalene, and by a lively faith obtain re- mission of all our sins through the only merits of thy Son, our Saviour, Christ. Amen.” INTRODUCTION. XXI by contemplating their faith and patience and love. Long neglect has rendered them igno- rant of their several trials, and passages of his- tory. It is the humble hope of awakening curiosity about these familiar, yet unhonoured names, and a fervent desire of placing before them ex- amples, which the Fathers of our Church, themselves no inglorious martyrs to the true faith, have adjudged to be good and profitable, that has given rise to this short and unpretend- ing Series of Hymns. “The Notices prefixed to them are of the same character, brief and plain. They display no deep research, or accurate de- tail. Facts and opinions, and, occasionally, sen- tences, have been taken from modern and popu- lar writers, as well as the Old Divines; and re- ference was made to these in the margin of the manuscript, but a general acknowledgement of obligation may perhaps give equal satisfaction and less trouble. XXil INTRODUCTION. The lives of most of the Apostles and Martyrs were similar in their tenor and termination. Their path was through the vale of life, and their tread noiseless. It seems, indeed, that Providence designedly cast an obscurity over their latter end, and probably for the same good reason, on account of which it concealed the burial-place of Moses; namely, that their fol- lowers might not run into such excessive vene- ration of them, as would border on idolatry. A variety of metre has been introduced, to coun- teract in some measure, the sameness of subject in the Hymns.* Perhaps an humble reader may find something in these Hymns and Notices, to commend. If his daily occupation, or want of means, prevent * Tt was at first intended to select metres, which might be adapted to common Psalm-tunes; but the design was given up, because the number of those who sing bears only a small proportion to that of readers, and a Collection of Psalms and Hymns, by some of our most eminent Poets, is already pro- mised to the admirers of Sacred Music, and the members of the Established Church. : | INTRODUCTION. Xxili a minute study of the example, which the lives of the Saints hold out, or a public commemora- tion of their deaths; he may, in his evening’s retirement, find in this little volume an appro- priate and acceptable guide for his meditations. The Author, in composing them, has said in the language of David (and he prays that his readers may say, likewise, when they take them up) “ O God! our hearts are ready; we will “ sing, and give praise.” Brantinghamthorpe, November 5, 1821. THE Protestant Beadsman. THE CONVERSION OF SAINT PAUL. January 25. Saut, “an Hebrew of the Hebrews” (that is, descended from a Patriarch, not from a Prose- lyte) of the tribe of Benjamin, and the sect of the Pharisees, was born at Tarsus, the ehief city of Cilicia. He learned the art of tent- making, but seems to have directed the chief attention of his youth to the study of the Jewish law. The events of his ministry under Christ are related at length in the Acts of the Apos- tles (as well as incidentally in his own Epistles) and are brought down within a short period of B 2g THE CONVERSION OF ST. PAUL. his death. It would be idle, therefore, to repeat the particulars of his travels and sufferings. It may, however, be remarked, that he differed much from the other Apostles, in possessing high literary attainments, as well as great natu- ral abilities. This made him particularly qua- lified to convert the Gentiles, the refined people of Greece and Rome, to whom, after he was re- jected by the Jews, he addressed his chief at- tention. ‘ He wounded the Heathen,” says an ancient writer, “ with arrows, drawn out of their “ own quiver :” and Bishop Horsley, speaking of Saints Austin and Jerome, remarks that, “ how- “ever it may have been of late shamefully ca- “Jumniated, the soundest diyines have always “ been proficients in Pagan lore.” Certainly no common share of general learning is absolutely necessary to unravel, and lay down with clear- ness, Saint Paul's chain of reasoning, and to prove the accordance of his doctrines with those of the other sacred writers. The Scripture history of St, Paul ends with his release from his two years’ imprisonment at Rome. Little is known of his proceedings af- terward. There have been attempts to show | west.” _ THE CONVERSION OF ST. PAUL. 3 that he travelled into Spain and our own island,* and planted Christianity in both; but it is the unanimous tradition of the church, that he re- turned to Rome; underwent a second imprison- ment there; and was put to death by Nero, in the persecution which followed the burning of that city. The immediate cause of his death is said to have been, his having converted Pop- poea Sabina, one of that emperor’s mistresses, whom Josephus styles, a “pious woman, and “friend of Jews.” An eminent Pagan author also says, that “she wanted nothing to render “her one of the most accomplished ladies in the * world, but a chaste and virtuous mind.” St. Paul converted, likewise, Tarpes, Nero’s cup- bearer, and three of the guards who attended him toexecution. These last, a few days after- ward, suffered martyrdom. The privilege of a Roman citizen secured St. Paul from the igno- -miny of the cross. He was beheaded with a sword. ‘Tradition, supported by some of the Fathers, relates, that a liquor, more like milk than blood, flowed from his veins and sprinkled * Clement says, ‘“‘ He went to the utmost bounds of tlie B 2 4 THE CONVERSION OF ST, PAUL. the clothes of his executioner; whom, with’ many others, it converted to Christianity. His body was buried in the Via Ostiensis, and Con- stantine the Great built a church over his grave. “ St. Paul was low of stature, and somewhat “ stooping. His complexion was fair ; his coun- “tenance grave; his head small; his eyes car- “vied a kind of beauty and sweetness in them; “his eye-brows were a little hanging over; his “nose long and bending gracefully ; his beard “ thick, and like his hair, mixed with gray.” A celebrated Pagan satirist is supposed to desig- nate St. Paul in the words, “a high-nosed, “ bald-pated Galilean.” One of the Fathers reports, that he was only three cubits high. Another, that he was especially subject to head- aches, and conjectures that this infirmity might be what he calls a thorn in his flesh. © This, however, from other passages in his writings has been ingeniously inferred to be great weakness of eye-sight.* * In respect of his ministry, Dr. Sparke fancifully ob- serves, “ If without presumption I might be his Herald, I — 7 “ should adventure thus to emblazon his coat of arms. He “ beareth a white cross in a bloody field, with a wolf for his “ crest, that badge of his own tribe of Benjamin.” THE CONVERSION OF §T. PAUL. 5 The Gentile churches sprung from the blood of Stephen. That glorious Martyr, after the example of his crucified Lord, prayed for the forgiveness of those who participated in his murther; among whom Saul was “ consenting “unto his death, and keeping the raiment of “ those which stoned him.” The Conversion of Saul was the first fruit of this peculiarly Chris- tian prayer. Our church commemorates it, in- stead of his martyrdom; because, as some ar- gue, “ while other apostles had: their particular “ provinces, St. Paul had the care of all the -“ churches.” Bishop Sparrow alleges three more satisfactory reasons: first, for the example of it; that no sinner, how great soever, might hereafter despair of acceptance with God; see- ing that Saul, a grievous persecutor, was made “a pattern to them who should hereafter be- “lieve :” secondly, for the joy which the Church had at his conversion: thirdly, for the miracle wrought at it. In reading the history of this great event, we cannot fail to notice immediate-. ly the tenderness of Jesus toward his Church. ‘The persecution of Christ’s servants is therein 6 THE CONVERSION OF ST. PAUL. represented as persecution of himself. He asks, “ Why persecutest thou mp?” “TI am Jesus, “ whom thou persecutest.” The argument which he used, “ It is hard to kick against the pricks,” or, it is vain to resist Divine might, was irre- sistible; and the infliction of temporary blind- ness gave the misguided Pharisee an opportu- nity of retiring inward, and meditating upon the outward means of his conversion; a necessary preparation for receiving heavenly grace. The words which he spake, as soon as he had re- ceived such compelling evidence, that Jesus was indeed the Christ, abundantly declare the natu- ral probity of his mind. During the period of his blindness, so sharp was his compunction, that “he did neither eat nor drink ;” and his first act, after recovering his sight, was to re- ceive Christian Baptism. He attributes his con- version solely to the Grace of God, and there cannot be a more comfortable example of the readiness of Jesus to seek and save sinners. “ By the Grace of God,” he says, “ I am what “Tam:” and shows, that the way by which he rendered this grace “ not in vain,” was, “ by sub- THE CONVERSION OF ST. PAUL. ¥ * duing the body, and abounding in labours of “love.” And the same conduct which he prac- tised himself, in consideration of the Divine Grace bestowed on him, he inculcates upon others. His language is, like that of the Sacred writers in general, that the free Grace of God, whereby we are called to the knowledge of ** Salvation by faith in Christ,” necessarily obliges us to personal purity, both of life and heart. It is agreed on all sides, that St. Paul abode at Damascus three years, before he returned to Jerusalem, and was introduced by Barnabas to the Apostles Peter and John; but this interval is not mentioned in the New Testament. A passage in his Epistle to the Galatians, indi- cates, that at this period he made an excursion into Arabia. A little quiet, and previous study would seem necessary, before he should be per- mitted to bear testimony unto Christ, in Jeru- salem. The courageous and indefatigable industry of this great Apostle, are too well appreciated, to require any encomium here. Even during his life, his zeal and his labours were so univer- sally known, that many thought him to be that 8 THE CONVERSION OF ST. PAUL. Holy Ghost, which Christ had promised to send after his departure. A curious opinion has prevailed with some divines, that “ Paul, the persecutor and the "© preacher of Christianity, is designed to be a “type of the Jewish nation. He was struck * blind for opposing Jesus Christ, but, upon his “ repentance, recovered his sight: so were the “ Jews smitten for their rebellion with spiritual “ blindness, which shall be removed when they “ turn to their rejected Saviour. Paul was call- “ed last of all the apostles: the Jews certainly “will enter late into the Christian Church. “ Paul was called miraculously, by the manifes- “tation of Jesus himself, and was the most ac- “ tive, diligent, and successful of all his _ser- “vants. It probably may be, that the conver- “ sion of the Jews will be attended by some “ miraculous circumstances, and that they may “ Jabour with more abundant zeal and success “than other nations have done. This, how- “ ever, is all conjecture; but it is certain that “ St. Paul, though the Apostle of the Gentiles, “ never cast off his care for his own people; and “ it is very remarkable, that he alone, of all the THE CONVERSION OF ST. PAUL. 9 “ writers of the New Testament, has spoken “ clearly of the future restoration of the Jews.”* * There is an ancient vulgar belief, that the aspect of St. Paul’s Day foreshows that of the coming year. “Ifit be a ‘€ fairsday, it will be a pleasant year; if it be windy, there ‘“¢ will be wars; if it be cloudy, it doth foreshow the plague “that year.” This superstition is treated of at large in Ellis’s Popular Antiquities. 10 THE CONVERSION OF ST. PAUL. HYMN. ee "Tis He! The soul, with slaughter wet, Is tossing in his restless eye ; While breathing scorn, and fury, yet, The young Avenger hurries by. But Christ shall mock at Salem’s wrath ; And Thou, too faithful to her trust, An arm of light shall cross thy path, And lay thy murtherous hopes in dust! The veriest slave on Pharphar’s wall Shall taunt the Wretch that journeys there, And ask, ‘ Is This the dreaded Saul, ‘ This worm of darkness and despair 2’ Yes, dark the eye that look’d for blood; The foot of wrath comes faint and slow ; The heart that Stephen’s God withstood, Oh! who may speak it’s tremour now? THE CONVERSION OF ST. PAUL. 11 Yet judge him not: ye cannot trace The wondrous change that works within : Ye cannot see the dawning grace Contend with fear and conquer sin. But all shall hear his word of power, _ That lights the blind, and lifts the slain ; And all shall bless the gracious hour, When God, who bruis’d him, heal’d again. 12 THE PRESENTATION OF CHRIST IN THE TEMPLE: COMMONLY CALLED THE PURIFICATION OF SAINT MARY THE j VIRGIN. February 2. Tuis festival is of considerable antiquity. It’s precise date is unknown, but it was observed before the time of the emperor Justinian, who began to reign A. D. 527. The Greeks name it “ Hypante,” which signifies “the meeting ;” because Symeon and Anna met the infant Jesus in the Temple on this day. When God passed over Egypt, to smite the first-born of man and beast, he spared the people of Israel, and commanded, that in commemora- tion of this mercy, the first-born of their cattle should be reserved for sacrifices, and the first- born of their children be presented to himself to serve at his altar: but he left to parents the THE PURIFICATION OF ST. MARY. 13 power of redeeming their children at the price of five shekels. There was no difference in the ransom of the rich and poor, nor in their burial, for all are equally precious in the eye of God, and all are made equal in death. At this presentation of an infant an offering was also made for the purification of it’s mother. - If rich, she offered a lamb and a turtle-dove; if poor,as Mary was, a pair of turtle-doves or two young pigeons. This ordinance conveys, both to parent’ and child, some admonitions of a serious and practi- cal nature. To the first it intimates, that chil- dren, like every thing else we enjoy in this world, are the gift of God. That her first duty, with respect to herself is, to appear in the church, and present unto God the Christian offering of praise and prayer, for “preserving her in the great danger of child-birth;” and her ‘first with respect to her offspring, in which also is involved her own happiness, is to lead them to that Heavenly Father, who alone can ade- quately preserve them here, and make them happy hereafter. To the child,’ it forcibly im- plies the necessity of “ remembering our Creator in the days of our youth ;” of placing ourselves 14 THE PURIFICATION OF ST. MARY. and our services, at our first setting out in life, under the guidance and protection of that God, to whom, after our course is run, we must return at last. An old Divine observes, that God, as well as man, “loveth his early fruit and “ flowers ;” and adds, that angels and cherubim are always painted with youthful faces, to denote “how God loveth early holiness,” Our Saviour’s presentation in the Temple, has been aptly called, his ‘ Morning sacrifice; as his offering himself, upon the cross, to make atonement for our sins, is called his ‘ Evening sacrifice’ In the former, he was redeemed; in the latter, he did redeem. Bishop Jeremy Taylor has well remarked, that before the pre- sentation of Christ, there never was on earth an act of adoration proportionable to the ho- nour and majesty of the Great God. The world had nothing so precious as the Holy Jesus, of which to make an oblation. At this ceremony, Symeon, a devout old man, to whom it had been revealed, that “ he should see the Lord’s Christ before he died,” took the infant in his arms, and gave vent to his gratitude in a triumphant Hymn. Anna also, a prophetess and a widow of fourscore, “spake of him to THE PURIFICATION OF ST. MARY. 15 “ all them that looked for redemption in Jeru- * salem.” ; Symeon’s Hymn, says Mr. Wheatley, has been used in the services of all Churches, Greek, Roman, and Reformed; and was very fre- quently sung by Saints and Martyrs before their deaths. Well might those, whether Jews or Gentiles, who, strong in faith had seen and embraced their Saviour, set all other things at nought, and depart in peace! In allusion to a passage of Symeon’s song, the ancient Christians used an abundance of lights in their churches and processions, on this day. It was discontinued, in this country, at the Reformation; but, the name of Candlemas still survives to indicate the custom.* * It was anciently a custom for women to carry lights when they were churched, as appears from the following ex- tract from the Harleian Miscellany. ‘‘ King William (the ‘“‘ Conqueror,) being then both corpulent and in years, was “ distempered in body, and so retired to Roan. The French “ King, hearing of his sickness, pleasantly said: That he “ lay in child-bed af his great belly. King William was so “ nettled by this jest, that he swore, that so soon as he should “ be churched of that child, he would offer a thousand lights in “ France. So, presently, after his recovery, he entered “France in arms, took the city of Meaux, and set many “ towns and villages and corn-fields on fire.” 16 THE PURIFICATION OF ST. MARY. HYMN. — Tuy gold, thy stores, thy pomp survey, ~ And all of earth thou call’st thine own! Thou see’st them here, at dawn of day ; Tis noon, and they are gone! Yet e’en on earth some wealth is given, Which Virtue shall regain in Heaven. Thou see’st, in every cherub face, That circles thy parental knee, Immortal souls, the seed of grace, That fondly turn to thee, For guidance in the paths of light, For shelter in the darksome night. To whom, so helpless, blind, and weak, Shall man direct their early way ; But Him, who came from Heaven to seek, « " And save the soul astray ? But Him who pour’d his blood divine, A ransom free for thee and thine ? THE PURIFICATION OF ST. MARY. Oh! enter then his courts with praise ; Present thine infant treasures there, And teach their spotless hearts to raise The acceptable prayer ; For God will register above, The infant’s vow, the parent’s love. 17 18 ST. MATTHIAS. February 24. Tur election of this saint to fill the office of an apostle, from which Judas Iscariot fell, is related in the first chapter of the Acts of the Apostles. No mention is made of his country, or parentage: nor is any thing recorded in Scripture of himself after his election. The names of Matthias and Nathaniel both signify “the gift of God;” on which account, some people, with a strange futility of reasoning, have confounded these two persons, and made them one. It appears from the qualification required by St. Peter, that Matthias had been a continual attendant on our Saviour during the whole of his ministry, from his baptism by John till his assumption into heaven. He was probably one of the seventy disciples, and had been a witness of Christ’s resurrection, and of the most con- ST. MATTHIAS. 19 siderable passages of his life: so that he was as well able as the other Apostles to proclaim abroad the matters of fact, which concerned the new religion. St. Matthias continued at Jerusalem till the powers of the Holy Ghost were conferred on the Apostles, to enable them to discharge their difficult employment; and then he is thought “ to have made the first fruits of “his ministry in Judza with great success.” Tradition affirms, that he afterward travelled into the rude countries of the east, where he was treated with great inhumanity by barbarous people; and, having converted numbers to Christianity, he at last obtained the crown of martyrdom. An old martyrology reports him to have been first stoned for blasphemy, and then beheaded; but a hymn in the Greek offices, quoted by Dr. Cave, and seconded by several ancient Breviaries, intimates, that the mode of his death was crucifixion. Matthias was elected to the Apostolic minis- try by lot, in preference to Joses, (surnamed Justus,) who is supposed to have been the bro- ther of James the Less. ‘The Holy Ghost had not then descended, and therefore Matthias c2 20 ST. MATTHIAS. could not be ordained in the manner which was afterward prescribed by Him: namely, by pray- er and laying on of hands, as in the case of Barnabas and Saul, and all succeeding minis- ters of Christ, even to this day. It was natu- ral, therefore, for the Apostles, while yet unin- spired by the Holy Ghost, to have recourse to a practice, which God had sanctioned under the Mosaic dispensation,* and the prayer which they offered on that occasion was undoubtedly accepted by God, since the Holy Ghost at the. ensuing Pentecost, was poured on Matthias, equally with the rest of his fellow-labourers in Christ’s vineyard. An eminent Dissenter has remarked on the election of St. Matthias: by Lot; “I do not see that the question of the “‘yight of choosing Church-officers can receive “ much light from so singular a story, in which “so singular an act of God was expected.” * See some sensible observations on the custom of draw- ing a lot in doubtful matters, which is generally adopted by the Moravians and some Methodists, in Mr. Southey’s Life of Wesley. Consultory or divinatory lots are plainly unlawful for a Christian ; for to use them is nothing less than to tempt God to reveal his secret purposes. ST.. MATTHIAS. a1 It is as obvious as comfortable to infer, from the history of this day, that Christ will ever take care to supply his Church with sufficient. mi- nisters: and this, Dean Stanhope observes, “should make men careful to distinguish be- “ tween the regular and true, and those other “busy and pragmatical labourers, who without “any warrant or command from their Lord “ will needs be thrusting themselves into his har- “vest. It was God’s complaint of old; I have “ not sent these prophets, yet they ran: I have “not spoken to them, yet they prophesied. 'The “ abounding of such teachers is ever represent- “ ed in Scripture as a very grievous judgement ; “and how God comes to suffer this, St. Paul “explains in his Second Epistle to Timothy. “ Let those who oppose, and those who desert “ the ministry, which Christ by his Holy Spirit “ has called, and by his Church has ordained, “Jay to heart his Apostle’s warning against their “own lusts, and itching ears; and remember, “also, his explicit commandment, ‘ Obey them “ that have the rule over you, and submit your- “ selves; for they watch for your souls, as they that must give account, that they may do it 22 ST. MATTHIAS. “ with joy, and not with grief, for that is unpro- “ fitable for you.” Concerning the miserable man, whom this Apostle succeeded, it is important to observe his bitter but unavailing repentance. No sooner was Jesus condemned to death, the meek and kind and holy master who had loved and trusted him, than conscience and remorse harrowed up his soul. Then he remembered the words of Jesus; “ Woe unto that man by whom the Son “of Man is betrayed. It had been good for * that man, if he had never been born;” and cried aloud, “I have sinned, in that I have be- “ trayed the innocent blood.” Then he flung down the wages of sin, woefully exemplifying how little a man “is profited, though he should * gain the whole world, and lose his own soul ;” and, if any thing could aggravate his pain, he met it in the taunt of his comrades in iniquity: * What is that to us? See thou to that.” Such shall ever be the comfort interchanged between sinners ; reproach on one side, and derision on the other. The end of Judas was fearful, but not unusual among men that have dipped their hands in blood. He hurried from remorse into ST. MATTHIAS. 23 despair, and crowned the murther of the inno- cent with suicide. * * St. Matthew says, that Judas “‘ hanged himself ;” St, ‘Luke, in the Acts of the Apostles, that “ falling headlong, he burst asunder in the midst, and all his bowels gushed out.” Gilbert Wakefield conjectures, that he died of suffo- cation from excessive anguish of mind, attended with a vio- lent affection of the intestines, and attempts to prove that the Greek admits of this construction, which would recon- cile the two historians. Learning often loves to trifle. He might easily fall headlong, &c. from the place on which he was hanged, or while he was hanging himself. ST. MATTHIAS. HYMN. —— Tue tower of strength is built on high, But who may raise the Watcher's cry? The whiten’d harvest loads the plain, But who may gather in the grain? The Lord, whose lot, when Judas fell, Declared the faithful centinel, With jealous care shall make his choice, And summon forth The Warning Voice. The Lord, whose Mercy bound again The sheaf that Judas rent in twain, Himself with Angel hosts shall come, To bear his own good harvest home. THE ANNUNCIATION OF THE BLESSED VIRGIN MARY. March 25. ‘Tue tidings announced to the Virgin Mary by the Angel Gabriel were, that she should become the mother of the promised Messiah. After one natural inquiry, which rather showed anxiety of hope, than distrust of the message, she, with singular humility and faith submitted herself to the Lord; and from that moment it is usual to date the Incarnation of our Saviour. The voluminous dissertations, extant upon this mystery, are now suffered to rest in silence. They might fatigue, but could not profit us; for a mystery is above human reason, though it be not contrary to it, and can only be received by faith. ‘The fact is plainly revealed in the Gospel, and that ought to satisfy all humble- minded Christians. One remark, however, may 26 THE ANNUNCIATION OF ST. MARY. be noticed, in which Divines generally agree; that Jesus was not conceived in sin, and there- fore not brought forth in pain. Mary, it is well known, was descended from David, but her parents and her husband were in a low condition of life. There is a tradition, that she continued in the same virginity to the end of her life; which the piety of Joseph, and the unequalled honour conferred upon herself, have persuaded the Church in all ages to believe. A child miraculously conceived, and distin- guished, from his birth by a series of extraor- dinary occurrences, naturally attracted more than the common attention of parents. Mary’s faith in the promise of the Announcing Angel seems never to have been shaken. We find her treasuring the sayings of Jesus in her heart when he was but a child, listening to his dis- courses during his ministry, standing before his cross at his last suffering, and joining herself in public devotion with his Apostles after ni visi- ble ascension into Heaven. Her death seems to be involved in more than ordinary obscurity. She is mentioned in Scrip- ture, for the last time, as being at Jerusalem THE ANNUNCIATION OF ST. MARY. 27 with the Apostles immediately after Christ was taken up from them. Some imagine, that she suffered Martyrdom; and ground their opinion on the prophecy delivered to her by Symeon, “ Yea, a sword shall pierce through thine own “soul also;” but this may be referred more reasonably to excessive grief, which pierces like a sword, and which she especially endured when she stood by the cross, and beheld the agony of her dying Son. A strange history is given, both by Greek and Latin writers, of her Assumption into heaven, and the Church of Rome commemorates it by a solemn festival on the fifteenth day of August. This circumstance is related in different ways. Some affirm that she was taken into heaven alive, like Enoch and Elijah; others, that she died and rose again; but the best authors of the Roman Church, and learned men of all others, admit that the tracts concerning the Assumption are forgeries. The first good Author who mentions it, wrote above three hundred years after Christ, and he only says, “some have wrote that it was reveal- ed to them.” The most probable account of the latter end 4 28 THE ANNUNCIATION OF ST. MARY. of the Virgin Mary, is, that she went home with John, to whose love our Saviour confided her with his last breath, and abode with him at Ephesus. The time of her death is variously stated, in the fifty-eighth, sixty-second, and seventy-second year of her age. The middle date seems to be the best received, but all is conjecture. It can hardly be denied, that She was no com- mon object of Divine grace; and her general conduct, as a woman, such as her sex may safely imitate. Let female divines, who are deaf to St. Paul’s command, observe that Mary did not travel, nor preach, nor dispute; but set an ex- ample of humility, meekness, and domestic vir- tue. And let all who review her character re- ceive therefrom this comfortable assurance, that the silent affections of piety ascend to God as surely as more splendid devotions; that those feminine Graces, which bud: and blossom in re- tirement, are received with as much favour, as the more public and conspicuous fruit, that dis- tinguishes the faith of Man, 2 THE ANNUNCIATION OF ST. MARY. 29 HYMN. — Wuen Love Divine appear’d on earth, To die for all, and save his own; He did not choose a splendid birth, By lordly camp, or kingly throne. To lowly maiden, meek and mild, A burthen of delight he came; On Mary’s breast the nurseling smil’d, And bless’d her by a mother’s name. And Mary well, with Mother’s care, Cherish’d and watch’d her opening flower; Lock’d in her heart his promise rare, Nor left him in his dying hour. By Mary’s seed redeemd and free, Hath Woman bruised the serpent’s head. Sing! for thy God hath honour’d thee, And. Eye’s reproach is vanished ! 30 ST. MARK. April 25. Tue Collect, appointed for this day, prays for steadfastness in religion. The Epistle shows that Christ has ordained different ranks, and kinds of office, for the work of the ministry ; that all, by the instruction appointed, may “ come “unto a perfect man in the unity of the faith, *‘ and be no more tossed to and fro with every “‘ wind of doctrine.” The Gospel conveys our Saviour’s command, that we should abide in union with Him; since without him we can no more practise Christian virtues, than the branch severed from the tree can bring forth fruit. The sap, emanating from the trunk of the tree, and giving life to the branches, denotes divine grace communicated by Christ to his servants, in the way appointed by himself and set forth in the Epistle: that is, through the ministry of a Priesthood, ordained in succession by him- ST. MARK. , 3l self, his Apostles, and those to whom from one generation to another they have delegated their authority. This is the Scriptural doctrine set before us this day in the Epistle and Gos- pel, and versified in the followmg Hymn. It is still a disputed point, whether Mark, the Evangelist, is the same with John surnamed Mark, the nephew of Barnabas, whose tempo- rary defection caused the dispute between that . eminent Apostle and St. Paul. The Evange- list certainly was the constant attendant, and probably the convert, of St. Peter; and wrote his Gospel under that Apostle’s immediate in- spection at the desire of the Roman converts. An Author indeed who lived about two centuries after Christ, does not scruple to call it, “ The Gospel according to St. Peter.” His chief de- sign seems to have been, to exhibit Jesus in the character of a King. The four beasts with se- veral faces, seen by Ezekiel, are supposed to represent the four Evangelists; and their wheels, all of the same form and running one within another, the unity of their doctrine and worship. The first beast, having the face of a Man, denotes Matthew, who teaches especially 52 ST. MARK. the human nature of Christ; the second, with the face of a Lion, denotes Mark, who sets forth his kingly power; the face of an Ox in- timates, that Luke would exhibit his priestly office ; and in the face of the Eagle, the bird of heaven, is figured John, the asserter of Christ’s divinity. It is agreed on all sides that Mark was a Jew. Many of the Fathers relate, that he preached the Gospel in Egypt, and two of them call him Bishop of Alexandria. Many learned moderns think that he became a martyr, but no ancient authors countenance the opinion. Bishop Tom- line quotes a passage from St. Jerome, which implies that he died a natural death, in the eighth year of the Emperor Nero. The popu- lar tradition is, that he was seized in his church during divine service, and dragged with ropes by a tumultuous populace through the streets of Alexandria, and along the rocky coast, till he expired. Some writers, but they are of no au- thority, affirm that his body was translated, with great pomp, to Venice. He is, however, well known as the tutelar Saint and Patron of that magnificent ruin. ST. MARK. 33 HYMN. To all their task: to some is given .The weightier charge, to guide to heaven. *Tis ours in humble joy to tread, Where.Christ’s appointed Shepherds lead. Let none against his task rebel, For Pride shall fall where Satan fell, And Wrath shall be that teacher’s gain, Who rends the church of Christ in twain. The Lord, whose care. our lot assign’d, Bids all unite in lowly mind. The tree of love and concord He ; Branches, that should be fruitful, we! Who much receiveth much shall pay, When comes the great accounting day, And He, who trims his fellow’s light, Himself must shine, most purely bright. D SAINTS PHILIP AND JAMES. May 1. ‘Two Sainted Apostles are celebrated together on this day. The Collect unites them in a prayer for ‘ grace to follow their steps.’ In the Epistle, from which the language of the Hymn is taken, St. James teaches us to ‘ endure temp- tation. The Gospel relates an anecdote of St. Philip, and the reply of our Saviour contains an unanswerable assertion of his divinity. Philip, the Apostle, was a native of Bethsaida, a small fishing-town near the sea of Tiberias, where Andrew and Peter likewise dwelt, with whom (it may be supposed) he had often con- versed on the promise of the Messiah, and was — therefore prepared to become the disciple of Christ. Some think, that he was the first whom — Jesus called to be an Apostle; but it is more likely, that his call was after that of Andrew SAINT PHILIP AND ST. JAMES. 35 and Peter. It gives us a very favourable opi- nion of the simplicity and integrity of Philip, that he was the friend and companion of Na- thaniel, whose character was so highly esti- mated by Jesus, and whom Philip had the praise of introducing to him. There is some contradiction relative to the ministry of St. Philip after the dispersion of the Apostles. Some say, that he travelled with his friend Nathaniel, or Bartholomew, into Scythia; others, into Gaul: but the most pro- bable account is, that he found full employ- ment for his ministry in Asia Minor. We have the authority of two of the Fathers for fixing his martyrdom at Aleppo, then called Hiera- polis. The immediate cause of his death was, his success in accomplishing the death of a large Serpent, (an object of idolatrous worship in that city) which was propitiated by human sa- crifices, taken by lot from the people. One ac- count says, that he was hanged on a pillar; another, that he was crucified, and killed upon the cross by stones. Previous to the last review of our service, the Conversion of the Syrian Eunuch, by: Philip D2 36 ST. PHILIP AND ST. JAMES. the Deacon, was read for the second morning lesson. A singular confusion of the two Philips was made by ancient writers. Some of them crucify the Deacon, also, at Hierapolis, with two of his virgin daughters; but St. Jerome lets him depart in peace in his own house at Cesarea. The Greeks celebrate his memory in October; the Latins in June. re James, the cousin-german of Jesus, called also in Scripture, ‘the Brother of the Lord,’ was the son of Cleophas, or Alpheus, and Mary, the sister of the Blessed Virgin. Some deny this parentage, and make him the son of Joseph, the husband of the Virgin, by a former wife. The Greek Church celebrates three Saints. of this name, adopting both these ge- nealogies, and applying them to two several! per- sons. It is said, that this Apostle bore a strong likeness to our Saviour, and that Judas gave his directions to the Soldiers who came to take Jesus, (“ Whomsoever I shall kiss, hold him fast,”) on this account, lest James should substitute himself for his beloved master. He was distinguished from James the son of Zebe- dee, by the appellation of “'The Less,” which ~ ST. PHILIP AND ST. JAMES. oi some have applied to his stature, and others to his youth; but he soon acquired, by his in- tegrity, a more honourable appellation, “ The Just.”* St. James is not particularly mentioned in the Gospels, but, in the Acts of the Apostles, we find him elected to the honourable and danger- ous office of presiding at Jerusalem, over the affairs of Christianity. In the first Council held there, for the purpose of settling the dis- pute between the Jews and Gentiles, it is clear that James was the President, and that Peter also was present; a proof (if any, indeed, were needed) that Peter never affected the su- periority, which his successors, the Bishops of Rome, afterward usurped. The opinion of * It is rather remarkable that the Canonical Epistle, which this Saint has left to the Church, was always admitted to be the genuine production of James the Just, Bishop of Jerusalem ; but it was a matter of dispute four hundred years after Christ, whether James the Just was the Apostle, or his successor. St. Athanasius says, that our Greek trans- lation of St. Matthew’s Gospel, which was written in Hebrew, was made by St. James: but little credit is attached to this report, as the three first centuries are silent upon it, and by St. Jerome it is contradicted. 38 ST. PHILIP AND ST. JAMES. James seems to have been received with great deference, and the decree which he proposed unanimously adopted. His personal character was eminent, even among the enemies of Chris- tianity; and the Jewish Historian declared it to be a common opinion, that the sufferings of the Jews and the destruction of their Temple, were owing to the anger of God excited by the murther of St. James. It is supposed, that James never deserted the arduous charge entrusted to him, but abode at Jerusalem in all seasons, whether of persecution or rest; and a remarkable opportunity was given him in his death, of testifying his faith in Christ. During the interval between the death of Festus (the Roman governor, who succeeded Felix,) and the arrival of Albinus his successor ; the malice and hatred of Ananias the younger, then High Priest, instigated the unbelieving Jews to a tumult, in which James was seized, and commanded publicly to renounce Jesus Christ. Instead-of denying him, however, he confessed ‘him aloud before all the people, who received his words with unanimous cries of “ Hosanna to the Son of David;” upon which ST. PHILIP AND ST, JAMES. 39 his persecutors flung him down from the gallery of the Temple where they had placed him; and while he prayed for his murtherers, though nearly killed by the fall, struck him on the head with a fuller’s staff, and dismissed him to his re- ward in heaven. St. Paul mentions a particular appearance of our Saviour to James, after his resurrection, which is not noticed by any of the Evangelists. According to St. Jerome, quoting from the Hebrew Gospel of the Nazarenes, the Apostle had solemnly sworn, that from the period of his drinking of the cup, at the institution of the Last Supper, he would eat bread no more till he saw the Lord risen from the dead. Christ, therefore, appeared to him, and said, “ eat thy “bread, my Brother, for the Son of Man is « truly risen from among them that sleep.” ST. PHILIP AND ST. JAMES. HYMN. Ler Him, that asketh, ask in faith; For God will hear the hopeful prayer, But nought regards the wavering breath, Like foam of Ocean, tost in air, And ask not aught that’s earthly-born, For wealth, or glory—what are they, But flowers of grass that spring with morn, At noon are scorch’d, and pass away ? On heavenly flowers thy wishes set, On peace and pure simplicity ; And these shall form thy coronet, To bloom through all eternity, 4 SAINT BARNABAS. June 11. Joszs, a rich Levite of the: island of Cyprus, is supposed by some ancient. writers to have been one of the Seventy Disciples, sent by our ' Saviour to preach the gospel. It is more pro- bable, that he was a fellow-student of the Law with Saul, under the learned Rabbi Gamaliel, and was converted by Peter and John. Soon after the commencement of the Apostles’ mi- nistry, and the descent of the Holy Ghost, Joses sold his estate, and laid the produce of it at their feet, to be distributed among the poorer believers. On this occasion, he received from them the honourable appellation of Barnabas, the ‘Son of Consolation.’ The first mission, on which he was sent, was to the city of Antioch; where the Jews, who had fled from the persecution consequent upon the death of AQ ST. BARNABAS. 7 Stephen, had already turned numbers to the true faith. It is said in Scripture, on this oc- casion, that Barnabas was “a good man, full of “the Holy Ghost and of faith;” and, there- fore, we naturally expect to hear, that by his ministry “ much people was added to the Lord.” “ The fruit of the ministry may most reasonably “ be expected to abound, where actions teach, “ as well as words; and where the diligence of “ exhortation is seconded, and set home upon “the hearers, by the influence of example. “ Great thanks are due to God, for the benefit “ of such teachers, where they are found; great “‘yespect, and honour, and praise, are due to “ the teachers themselves.” From the time of the persecution by An- tiochus Epiphanes, Antioch had been remark- able for the number of Jews who resided there ; and enjoyed, through the favour of the suc- ceeding kings of Syria, the same freedom of the city with the Greeks. On account of the. general readiness of these Jews to receive the gospel, Barnabas called in Saul to be his fellow- labourer, and God blessed their joint endeavours with wonderful success. It was about this ST. BARNABAS. 43 time, that the members of the church of An- tioch first assumed the name of ‘Christians.’ The enemies of the faith had previously styled them ‘ Nazarenes,’ from the city of Jesus, which was proverbially held in contempt; and they addressed each other by the title of ‘ Bre- ‘ thren,’ ‘ Disciples,’ or ‘ Believers.’ The next mission of Barnabas, to which he was expressly called (together with Paul,) by the Holy Spirit of God, was a general mission to the Gentiles. Dr. Lightfoot observes, that these two Apostles were natives of Gentile countries, which might perhaps be the reason why they were selected for this task, as being less liable to the prejudice, which most nations entertained against a Jew. The mode of their election deserves particular attention. ‘The Holy Ghost does not address the Apostles themselves, but certain prophets and teachers that were in the church at Antioch. “ As they “ ministered to the Lord, and fasted, the Holy “ Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.” “ And when they'had fasted, and prayed, and “aid their hands on them, they sent them 44 ST. BARNABAS. “away.” “So they being sent forth by: the “ Holy Ghost, departed.” From this remark- able passage it is but reasonable to infer, that it is not sufficient for persons to have the call of the Spirit; but they must, likewise, be called by men, before they presume to exercise the mi- nisterial function. None could have more justly alleged an inward call than Barnabas and Saul: but the Holy Spirit himself, who “called and “sent them forth,” especially directed that they should have, likewise, an outward and public ordination by man; doubtless for this very reason, that future Christians might not expect ordination from himself, since he would not or- dain even such men as Saul and Barnabas, but required the chief men of the church to sepa- rate, and ordain them, ‘by fasting, and prayer, ‘ and laying on of hands.’ The particulars of this joint mission, during which they converted numbers of the Gentiles by their miracles and preaching, are recorded in the thirteenth and two following chapters of the Acts of the Apostles. It is painful to read, that a second expedition, of the same nature, was prevented by a sharp contention, which ST. BARNABAS, 45 arose between them. Each, however, sought to advance the interest of religion; and, as Dr. Doddridge observes, though they separated, they did not become enemies. Indeed, we cannot but admire the rigorous zeal of St. Paul, who would not endanger his enterprize by the alliance of one that had deserted him; nor can we blame the tenderness of Barnabas toward his sister’s son, and his compassionate wish to afford him an opportunity of repairing — his fault. It appeared subsequently from St. Paul’s testimony, “that Mark was profitable to “ him for the ministry,” and, therefore, was not undeserving of his uncle’s kindness. At that time, however, Paul chose Silas, and Barnabas took Mark, and sailed unto Cyprus, his native country; after which, he is not mentioned in Scripture, nor is there any authentic account of his farther proceedings, or his death. He is said by some, to have preached the Gospel, and planted churches in Italy, and to have suf- fered martyrdom after his return at Salamis, a city of his native island. 46 ST. BARNABAS. HYMN. Tue ever-varying want to meet, To guide the ever-wandering feet ; From fraud or wrong the fold to keep, And wake and watch, while others sleep, Is much for man: but One above Still aids him with unwearied love, Attends the faithful servant's cry, And blesses all his ministry. He will not leave a pious fold To hireling love, that serves for gold ; But plant his Saints around, to share The Pastor’s joy, the Pastor’s care. ST. JOHN THE BAPTIST. June 24. Sr. Joun the Baptist is called by an Old Di- vine, ‘ The Isthmus which connects the Jewish ‘ and Christian dispensations; in his life a mi- ‘ yaele, and in his death a martyr.’ He is, also, frequently called ‘The Morning-Star.’ Moses and the Prophets, like the glimmering of the twilight, dawned first: John immediately pre- ceded the rising of that Sun of righteousness, which has enlightened the whole world. In some churches a double honour is paid to the Baptist, and both his Birth-day and martyr- dom are celebrated. Our Church celebrates the former, for the same reasons which have given the nativity of our Saviour the chief place among our Festivals; because his birth was miraculous, the immediate and never-end- ing cause of universal joy, and the accomplish- g 48 ST. JOHN THE BAPTIST. ment of Ancient Prophecy. The Baptist’s mi- nistry (unlike that of the Apostles, who were followers, not forerunners of Christ) may be said to have commenced, before he was born; for he confessed and saluted Christ, while he was still in the womb. Every thing respecting him, his education as well as his birth, would naturally attract attention. The murther of his Father Zacharias, the last of the Jewish pro- phets, who was “slain at the altar,” has been attributed to the jealousy entertained by Herod, in consequence of the miracle and notoriety that attended the birth of John. The wild and austere life, which the Baptist led im the desert, is described by the Evangelists, Matthew and John, with singular beauty and sublimity. The Greeks have a tradition that, when Elizabeth died, forty days after their arrival in the desert (an event, which the silence of Scripture con- cerning her makes probable) Angels came and fed her orphan, as they had done to Ishmael. — There, apart from the world, and under the tuition of heaven, the holy infant was instructed in the principles of Divine Wisdom, initiated into the mystery of a holy life, and perfected in oe ST. JOHN THE BAPTIST. 49 the discipline of self-denial. No sooner did he begin to preach, than the Jewish council sent Priests and Levites to inquire who he was, and all men mused in their hearts, whether he was the Christ or not. The chief cause, why many rejected the warning of the Baptist, was a belief that the Prophet Elias would be restored to life, and be himself the preacher of repentance, and the forerunner of the Messiah. That John came in the spirit and power of Elias must be evident to all, who compare their character, their undaunted zeal, their mode of living, their general office and proper business, and even their peculiarity of dress; and we have the un- questionable declaration of himself, that he was “ the voice crying in the wilderness,” foretold by Isaiah. Our Lord, moreover affirmed, to “those that would receive it,” that John was “that Elias which was to come.” The expres- sion which he uses, “if ye will receive it,” seems prophetic of the obstinacy of the Jewish people, who at this day expect that Elias is still personally to come. But notwithstanding their erroneous interpretation of prophecy, mul- E 50 ST. JOHN THE BAPTIST. titudes flocked to his Baptism.* The stern sublimity of his character and preaching seems to have created universal awe, and his irre- proachable life universal esteem. Even Herod feared and respected him, and we have the testimony of Scripture that his consent to sacri- fice him to the vengeance of his incestuous wife was wrung from him by stratagem, and followed by remorse. No sooner did he hear of the fame of Jesus, than he cried out, “This “is John the Baptist; he is risen from the “dead.” The place of John’s imprisonment was Macherus, a town and castle near the in- flux of the river Jordan into the Dead Sea. Here he was confined nearly a year, then be- headed, and buried (as some say) between the Prophets Elisha and Obadiah. So speedy a termination of his ministry, and life, was proba- bly ordered by Providence, that the people might not be divided in opinion between him and Jesus. The miseries, which Herodias * <¢Tt is well the wilderness was his church, and the “ mighty river Jordan his font; else he should have wanted “‘ room or water, for his baptized Auditors and Converts.” | ST. JOHN THE BAPTIST. 51 brought upon herself and her husband, are re- lated at large by Josephus, and attributed to the murther of John: and there is a tradition, that their daughter was beheaded by the sud- den closing of two pieces of ice, which broke under her, being thus reminded in death of her iniquitous demand, and the equitable doom of God. It has been erroneously imagined, that John was not positively assured that Jesus was the Christ, and therefore, during his imprisonment, sent two of his disciples to ascertain that point. But this seems quite untenable, for the Holy Spirit had visibly designated Jesus, and John had privately acknowledged him at his Baptism, and thrice announced him publicly. It is more probable that he sent the Two for the convic- tion of themselves and of his other disciples, ‘that they might witness the deeds which Jesus did, and compare them with the prophecies. - Or, if John did indeed doubt, it probably arose from the general expectation of the Messiah’s reign on earth, and a natural hope, that his forerunner would be spared to see his glory. Certainly, both he and his disciples were fully p2 oe 52 ST. JOHN THE BAPTIST. satisfied with Christ’s reply; for Matthew re- lates, that after John was beheaded; “his dis- “ ciples came, and took up the body, and buried it, and went, and told Jesus.” The eommendation, which our Blessed Sa- viour bestowed upon the ministry of John, has naturally led conscientious ministers, of all churches, to consider and imitate his virtues. These were humility, inflexible courage, disre- gard of worldly luxuries, strict impartiality, and constancy even unto death. He confessed, that he was not worthy even to unloose the shoes of the Messiah. The mighty men of the nation, the Scribes and Pharisees, nay, the King him- self, felt the impartial sternness of his rebuke, and trembled under his undaunted sarcasm. Like his Redeemer, he had not where to lay his head. His raiment was of the coarsest kind, a texture of camel's hair, often called in Scripture ‘sackcloth, and his food the acci- dental produce of the desert, “locusts* and * Pliny tells us, that Locusts were much esteemed among the Parthians. A bird, an herb, anda root, bore this name. The latter were, most probably, St. John’s food; but St. Chrysostom understands the first, and adds that “‘ he din his soul by eating them.” ST. JOHN THE BAPTIST. 53 “wild honey.” He maintained the honour of his ministry to the last, and rather laid down - his life, than wink at the vices, he was com- manded to rebuke.* The authority of the Baptist was not found- ed, like that of Jesus and many of the prophets, upon the works which he did. He wrought no miracles. “The proof of his divine mis- “sion rested upon the evidences which were * siven by the Person, whose appearance he “ professed to foretel. And undoubtedly the * miracles of our Lord did, by a reflected ope- “yation, establish the preaching of John.” Concerning his doctrine, it may be important to remember that it was not the doctrine of Christ. He came, not to preach Christianity, but to prepare the way for it. His message was con- fined to repentance and hope. Faith in the atoning blood and justifying merits of Christ, came by the Redeemer himself. It was with respect to his doctrine, that Jesus declared John to be more than a prophet, yet less than the least in the kingdom of heaven. He * Feuardentius (in Ireneum) esteems John the Baptist, as a map, to be superior to the Holy Angels. 54 ST. JOHN THE BAPTIST. ushered in the Redeemer, and pointed out his person; and therefore was greater than the prophets, who only spake of him darkly, and saw him through shadows, afar off: but the humblest Preacher of the clear Revelation, made by Christ, is, in consequence of that reve- lation, greater than he. | Nevertheless, it is in- cumbent on these ministers continually to go back to the doctrine of John, and like him to preach repentance. This is the only way, by which he can turn the hearts of the disobedient to the wisdom of the just. It is the way sanctioned by the practice of Christ himself and his Apostles. But the Christian minister has many advantages, which John had not. He can proclaim a Baptism for the remission of sins, instead of a Baptism for repentance. He can appeal to better passions than fear. He can add, to commands of self-denial, tidings of great joy; good things, to the hungry; peace, — to the afflicted; pardon, to the contrite be- liever ; to the weary, rest; to the friendless and destitute, an eternal and joyful home—even the bosom of Him, who died to save, and ascended into heaven to intercede for them, ST. JOHN THE BAPTIST. 55 It is well known that, in old times, the ad- vocates for an Hermitage claimed the patronage, and professed to follow the example, of John the Baptist. Much angry controversy passed between them, and those Divines, who main- tained that man was born for society. The arguments relied upon by the former, are drawn from the Baptist’s raiment and food, his gene- tal residence in the wilderness, and his particu- lar abode in the cave near Apummim (a place ‘of evil fame between Jerusalem and Jericho*) the same, in which his Prototype Elijah was fed by ravens. To these it is satisfactorily an- swered, that ‘he did not seek the cave, but was ‘ carried thither for refuge in his infancy ; if, in- * deed, he abode in it at all;’ That ‘ the wilder- ‘ness does not mean solitude, but a country ‘wherein the habitations. of men are dispersed ‘ and apart, not collected together in villages ;’ That ‘the homeliness of his raiment and diet * St. Jerome says, that this tract of country was called * Adamim, (i.e. blood,) on account of the frequent murthers committed there. Hence our Saviour sent his traveller who fell among thieves, in the parable of the good Samaritan, upon this journey. 56 ST. JOHN THE BAPTIST. ‘ only show that, after the strictest manner of ‘the Jews, he lived a Nazarite, whose distinc- ‘tion it was to nourish their hair, and abstain ‘from costly diet, and who alone, of all the ‘ Jewish Factions, offered no opposition to ‘ Christ.’ There was in Arabia, in the time of Moham- med, an obscure sect, called ‘John the Baptist’s ‘ Christians ;’ but I can find no satisfactory ac- count of them. Perhaps, they might have de- scended from some merchants or refugees, who had heard him preach. ~1 Or ST. JOHN THE BAPTIST. HYMN. Ox Thou! that in the desert wild, A rugged, lone, mysterious child, Did’st learn the old prophetic cry, That shew'd thy Saviour’s ministry ! To hear thy word, by Jordan’s flood, In silent awe the Nations stood ; And Judah’s proudest might not brook To bide her Prophet’s taunt, and soul-com- pelling look. Yet eyes were there, on Heaven intent, And hearts, baptized and penitent : No reeds were they, to sink or rise With every wind that swept the skies ; But all prepar’d their King to meet, They clung around the Baptist’s feet, Till He confess’d th’ Incarnate Word, And slept, in calm content, beneath a Wanton’s sword. 58 ST. JOHN THE BAPTIST. The Warning Voice is heard no more, But we will sing it’s burthen o’er: « Repent, repent! ’tis rais’d e’en now, “ The axe that smites the fruitless bough: « E’en now it comes, the tide of wrath, « And headlong sweeps the sinner’s path: “ Hast Thou in Judah’s darkness trod ? “Qh! ere thy foot be stay’d, Away! and meet “ thy God.” ¢ ST. PETER. June 29. Stvon, called by our Saviour, on their first interview, ‘ Peter,’ or ‘Cephas,’ (which names signify a Rock) was born at Bethsaida, a city of Upper Galilee. He was the son of Jonas, and brother of Andrew the Apostle, some say, the elder Brother; but the Roman Catholics, on the authority of Epiphanius, call him the younger. His call to be an Apostle of Jesus, and his conduct in that arduous office, are mi- nutely recorded in the New Testament, from the period of his coming to Christ, to the first General Council at Jerusalem. ‘The only au- “« thentic author, who notices the remaining part “ of his life, says, in general terms, that Peter is “supposed to have preached to the Jews of “the dispersion in Pontus, Galatia, Bithynia, “ Cappadocia, and Asia; and that, at length 60 . ST. PETER. “coming to Rome, he was crucified with his “head downward. He desired that mode of “ death from a sense of humility, not thinking “ himself worthy to die, as his divine Master “had died. His martyrdom is dated by all “ antient writers in the first persecution of the. “ Christians by Nero, probably in the year of “ Christ 65.” Crucifixion with the head down- ward is not confined to this case only. The practice of it is mentioned by Seneca. The traditionary cause of Peter’s death is the ven- geance of Nero, excited by his success against Simon Magus, whom the Emperor and the City much esteemed, and (it is even said) worshipped, inscribing his altars “’To Simon, “the Holy God.” This man attempted to give life to a dead body, but Peter forbade it. He then attempted to fly up to heaven from the Capitol: but Peter prayed, that his artificial wings might fail him: and in consequence, the Magician fell to the earth, and was dashed in pieces. Peter was married before he was called by Christ. His wife is said to have been a daugh- ter of Aristobulus, the Brother of Barnabas. ST; PETER. 61 She suffered martyrdom before her husband, who exhorted her, as she went to execution, to “be mindful of the Lord.” They had a daugh- ter, named Petronilla. It is said, that Peter’s body was embalmed, after the Jewish manner, by Marcellinus, the Presbyter, and buried where the wonderful Cathedral stands which bears his name. A church was also built over his house at Capernaum, by Helen, the mother of Con- stantine the Great. This eminent Apostle was, in his person, “ slender, and of a tall middle size; his com- “ plexion very pale; his hair and beard short, “ thick, and curled;* his eyes black, but on “account of frequent weeping, specked with “red; his eye-brows very thin; his nose long “and rather broad.” Dr. Cave considers him to have been about ten years older than Christ. Some call him the eldest of the Apostles, and attribute his authority among them to his age. Josephus says, that the general temper of the Galileans was eager and fierce; and this temper evidently distinguished St. Peter. “ Our Sa- “ viour foresaw that his disposition would lead * St. Jerome, from Clemens, makes him bald. 62 ST. PETER. “him to be the most active of his Apostles, “and most instrumental in propagating his re- “ligion.” His zeal and confidence generally put him forward, but did not always carry him through to the end. His timidity and dissimu- lation respecting the Gentile Converts at Antioch, drew on him the censure of the more resolute St. Paul. An enemy to Christianity took this occasion of charging Peter with falsehood, and Paul with rudeness; and some of the first Christians, through a false shame, pretended that one of the Seventy Disciples, named Cephas, was intended, not the Apostle. This dispute, however, proved in it’s termination (which is no slight praise) that the humility of Peter equalled his zeal. “ It seems that our Lord had no other fixed “residence, after he began to preach, but with “ Peter, who enjoyed his favour in a peculiar “degree. He is always placed by the Evange- “lists the first in their lists of the Apostles. “ He was the first man, as Mary Magdalene “was the first woman, to whom Christ ap- “peared after his resurrection. When any “ question was asked, Peter generally answered ST. PETER. 63 “ it in the name of his Brethren. He seems to “have performed more miracles than any of “them ; for the people brought their sick, that “his shadow might pass over them. When “he was imprisoned by Herod, prayer was “made for him without ceasing, and he was “ miraculously delivered, while James was suf- “fered to die. These facts all point him out “ as the chief, or the most distinguished, of the “Twelve; yet they by no means prove, that he “had any superior dignity, or jurisdiction, over “the rest. ‘One is your Master, even Christ ; “but all ye are Brethren.” The claim of the Pope to universal supre- macy, in right of St. Peter, is neither to be sub~ stantiated from Scripture, nor from the history of the primitive Churches. Some of the tradi- tions, brought in support of the claim, are very trifling, and of no authority. One of these says, that Peter and the Virgin were the only souls baptized by Jesus, the rest of the Apostles receiving baptism from Peter. Another, is the change of name from Simon to Peter, whence the succeeding Popes have always assumed a name on their elevation. An argument is built, 64 ST. PETER. likewise, on the charge thrice delivered by the Lord after his resurrection. ‘‘ Feed my lambs.” This was calculated to excite humility in Peter, rather than thoughts of supremacy ; for it would remind him of his having thrice denied his master. All deserted Christ; none except Peter denied him. But the text, upon which the Papal claim mainly rests, is the promise of Christ, recorded in the gospel of the day. “ Thou art Peter, and upon this rock I will “ build my Church; and the gates of Hell shall “not prevail against it. And I will give unto “thee the keys of the kingdom of heaven.” The fulfilment of this promise is most ably developed by Bishop Horsley. The rock, upon which Christianity is built, is that great truth, here publicly confessed by the Apostle; namely, that Christ is the Son of the living God.* The words, “Thou art Peter,” imply however a personal promise, which was thus accomplished. * St. Augustine frequently argues in this manner. Peter is denominated from the rock, not the rock from Peter; as a Christian is derived from Christ, and not Christ from a Christian. St. Ambrose says. His Faith was the Rock, for which Simon was called Peter, and the foundation whereon the Church is built. ST; PETER. 65 Peter was the first who preached to the Jews, after the descent of the Spirit of Power and Truth. He was the first also, who by divine instruction, preached to the Gentiles in the house of Cornelius ; thereby opening the locks, the Mosaic law, which shut out the nations of the earth from the Church of Christ in Israel. To bind and loose on earth (a commission, sub- sequently given to the rest of the Apostles in the same words) is, to minister in Christ’s stead, who will ratify the lawful ordinances of his Church, in heaven. Against this Church the gates of Hell shall not prevail. “The Church “of Rome may perish, as many others have “ done, that were once illustrious, and watered “ with the blood of the first Saints and Martyrs ; “ but the time shall never be, when a true Church “ shall not be somewhere subsisting on the * earth.” The Epistle for the Day gives us the ac- count of St. Peter’s imprisonment and miracu- lous deliverance ; and may shortly teach us, how readily one crime prepares the way for another ; how soft a pillow is a good conscience; how effectual is sincere and fervent prayer; and, how sure a Helper is God in the hour of need. F 66 ST. PETER. HYMN. Wuen Pride and Wrath in judgement meet, Be Thou, O Lord, thy servant's stay, Loose from their bonds the bleeding feet, And lead the prison’d soul away. When Faith through tempests flies to Thee, But flesh abhors the threat’ning wave ; Rebuke, O Lord, the wind and sea, And stretch thy hand of power to save. If human Love be sunk in fear, Look on with meek forgiving eye, And scorn not the repentant tear, That falls so fast, so bitterly. And Oh! when many turn aside, Impatient of thy holy word, Then bid our constant hearts abide, Firm as thy Rock, in Thee our Lord! 67 ST. JAMES. July 25. James, the Son of Zebedee and Salome, and the brother of John the Evangelist, has been distinguished from James, the kinsman of Jesus, and Bishop of Jerusalem, by the appellation of “The Great.” The origin of this distinction is ‘not known. Some ascribe it to his age, others to his courage. Some to his stature, others (with Aquinas) to the priority of his call to the Apos- tleship. The favour of Christ has also been alleged, for he was permitted by our Lord, together with Peter and John, to attend him on many important occasions, when the other Apostles were not: especially at his Agony in the garden of Gethsemane, and at his Transfi- guration on Mount Tabor ; to which last, allu- sion is made in the Hymn. It is impossible to frame a greater contrast, than what was repre- sented to James and his two Brethren, in these F2 68 ST. JAMES. two exhibitions of Jesus; now glorified, and ar- — rayed in the light of Heaven, and again “ en- “ compassed with the infirmities of a man, beset * by the powers of darkness, and humbled under “ the load of our sins.” The effect produced in these chosen servants was, to make them set at nought the lesser afflictions which befell them, and look more earnestly at the glory, which Jesus but left for a time, that he might ~ bestow it on his faithful servants for ever. It is in the power of every Christian to contem- plate, by the eye of faith, the same wonderful scenes; and happy is the man, upon whom the contemplation shall work the same effects. Two anecdotes are recorded in Scripture, which show James to have been of an hasty and ambitious mind, before his nature was cor- rected by Christianity. The petition of Salome, in behalf of her sons, was evidently dictated by themselves; because our Saviour directs his answer to them, “Ye know not what ye ask.” And the nature of their own revengeful petition, recorded by St. Luke, proved them to be at that time ignorant of the true spirit of Chris- tianity. But where an infirmity of mind is con- ST, JAMES, 69 siderable, higher praise is due to the religious discipline which overcomes it. John lived to exemplify the most engaging meekness and love; and James, according to his Master’s pro- phecy, cheerfully took up the cup, which Jesus drank of, encountering, for his sake, a violent death. It is simply related in Scripture, that Herod Agrippa “killed James, the Brother of John, “with the sword.” This was in the second year of the Emperor Claudius, about ten years after our Lord’s Ascension. A remarkable Conversion, attending the condemnation of this Apostle, has been handed down on the autho- rity of one of the Primitive Fathers, which I have gladly introduced into the Hymn; espe- cially as I know of no reasonable grounds for questioning its truth, and think it might na- turally remind us of the similar Conversion, which sweetened the Cup of Jesus. The In- former, who brought James to trial, was so struck by his cheerful courage and meek resig- nation of life, that he instantly professed his — own sudden belief in the glorious Faith, which produced such fruits, and implored the Saint’s 70 ST. JAMES. forgiveness. James, after a pause of delight- ful surprise, prayed for him, and admitted him into the Covenant of Christ with a holy kiss ; upon which both of them were hurried away, and executed together. Thus fell St. James, the first of the Apostles | who gained the crown of martyrdom. - The Spaniards have adopted him as their tutelar Saint, and imagine that he preached the gospel in their country; but no ancient author men- tions this, and the early period of his death, which happened before any general persecution had dispersed the Believers, renders it pro- bable that he never quitted Judea.. Another tradition, equally destitute of foundation, ‘is, that his body was translated from Jerusalem to Compostella, ST. JAMES. 71 HYMN. Up-ristne from King Herod’s throne It peals, the fatal cry; The Christian moves serenely on, ’ And yet he moves to die. "Tis meet that James, whose eye hath seen The Glory of the Lord, Should hold the truth with dauntless mien, And smile upon the sword, His Saviour from the tree of wrath Bore off a contrite heart; And James, who treads the Master’s path, Shall not, alone, depart. His faith th’ Accuser’s soul hath bent, And seal’d with holy kiss ; And now he leads his Penitent To Jesus, and to bliss. 72 ST. BARTHOLOMEW. August 24. ‘Tus Saint is enumerated among the Apostles, by the three first Evangelists, but they do not relate a single anecdote concerning him, and they never once mention the name of Nathaniel. St. John, on the other hand, does not mention the name of Bartholomew, but gives an ac- count of Nathaniel’s coming to Christ, and ac- knowledging him to be the Messiah; and in another place relates that he was one of the Disciples, together with Peter, James, John and Thomas, unto whom the Lord showed him- self, at the sea of Tiberias. These, and some other circumstances, have induced many to con- clude, that Bartholomew and Nathaniel desig- nate the same person; and the conclusion is strengthened both by the general custom of bearing two names, and the nature of the name ‘Bartholomew.’ ‘The Hebrew interpretation of ST. BARTHOLOMEW. es this name signifies, the ‘Son of one that draws ‘water.’ One author says, that a Sect of Tho- lomzans existed, who took their name from Tholmai their founder; as the Essenes did from Enoch, and the Sadducees from Sadoc. If such be the case, it may account for this Apostle’s skill in Jewish law. The earliest writers are silent respecting the identity of Bartholomew and Nathaniel: but most moderns agree in the probability of it; especially as those, who first opposed the conjecture, bring no evidence to the contrary. Some respectable ‘authors affirm, that the name Bartholomew, and the Apostle who bore it, were of Syrian extraction, and they even make the Apostle a branch of the royal line of Ptolemy. This opinion has probably given rise to the tradition, that a jealousy of Bartholomew dictated the ambitious request, which James and John made to Christ through their mother. The portion of Scripture, which contains this request, is ap- pointed for the Gospel of the day; but Mr. Wheatley justly observes, that the coming of Nathaniel to Christ would be much more appro- priate. 74: ST. BARTHOLOMEW. St. Bartholomew is said to have preached Christianity, with great fidelity and success, in the northern and western sparts of Asia; after which, he undertook a mission to India, where he was put todeath. Various modes of martyr- dom have been assigned him. The most popu- lar is, that he was flayed alive,* and as excoria- tion was a punishment in use among the Persian tribes which bordered on India, this seems not impossible. A Pagan Historian relates an in- stance of this punishment on the person of Me- sabates an Eunuch. If Nathaniel and Bartholomew were the same person, which I here take for granted, we cannot but look up to him with more than usual veneration, on account of the estimation in which he was held by his Divine Mas- ter. ‘“ Jesus saw Nathaniel coming to him, and “ saith of him, Behold, an Israelite indeed, in “whom is no guile!” .The term “behold!” always prefaces something peculiarly worthy of attention. John the Baptist imtroduced the * Astyages, King of Armenia, has been named as the author of this cruelty (I think by Alstedius) on account of the Conversion of his Brother Palemon to Christianity. ad ST. BARTHOLOMEW. ' 40 Saviour to his disciples with the same expres- sion, “ Behold the Lamb of God, which taketh “away the sins of the world.” St. Paul ob- serves, that “they are not all Israelites, which “ are of Israel ;” and it is commonly said in our days, that all are not Christians who are bap- tized unto Christ; but Nathaniel was an ‘Is- raelite indeed,’ and at his first conversation with Christ became a Christian indeed. He was a man of simplicity and truth, ‘in whom there was no guile.’ David describes a good man to be “one of a sound and upright heart, and in “ whose spirit there is no guile.” Jeremiah tells us, that the heart of man is “desperately “ wicked, and deceitful above all things;” let us, therefore, behold this Apostle, not only as an object of our admiration, but also as an ex- ample for our imitation. The imitation of a good man will naturally lead us to study, and follow, the more perfect example of the Son of God, of whom it is likewise said, that “ he was “free from guile, and in all things without “ spot.” 76 ST. BARTHOLOMEW. HYMN. — Ou Thou! that erst o’er each Apostle’s tongue Did’st pour Persuasion’s gift, and Wisdom’s light, ’Till trembling Nations on their preaching hung, Fled from their evil way, and chose the right ; Still tune, O Lord, the Pastor’s voice and heart, That leads thy kneeling host to praise and prayer ; The light of wisdom to his words impart, And pour the honey of Persuasion there. On high or low, that hungers for thy grace, - Listens to learn, and struggles to be good; | Let mercy fall, like sunshine, on his face, And his full heart abound with heavenly food ! ST. BARTHOLOMEW. iy: HYMN I. Bexotp, an Israelite indeed! His guileless heart the Saviour knew, And gently to the saving creed By light of pure instruction drew. The guileless heart, wherever laid, The Saviour’s eye will still survey, Will pierce the mind’s profoundest shade, And lead inquiring Love to day. ST. MATTHEW. September 21. Tuer Publicans, or Farmers of the Public reve- nue, were “the flower of the Roman Knights, “the ornament of the city, and the support “of the commonwealth.” But the Publicans mentioned in the New Testament, were subor- dinate officers to these, and in their function resembled the taxgatherers, or excisémen, of our own country. Justice and equity had little control over this office, which gave ample op- portunities to covetous men of exacting heavy demands, and amassing much wealth; and a few such individuals would suffice to fix upon the whole body contempt and hatred. But the Jews, proud of their privileges, as the peculiar people of God, questioning whether it were lawful to pay tribute at all, and full of hope that the Messiah would speedily arise to de- ST. MATTHEW. 79 liver them from the yoke of Rome, viewed the officé of a Publican with more than ordinary detestation; and subjected those of their own - nation, who exercised it, to several religious and civil disabilities. : The rank of life, therefore, from which our Saviour called Matthew to be an Apostle, may fairly be reckoned the lowest and most de- spised of any in Judea. It was not to flatter, but to destroy, the prejudices of men, that Jesus came into the world; not to confirm the high, but to raise the low. He saw, that Mat- thew’s heart was simple and sincere; and in a trying moment, when he was sitting on the cus- tom-seat. at Capernaum, and adding no doubt to the wealth which he already possessed, Jesus made him ‘arise and follow him.’ Matthew, it seems, must have heard the fame of Jesus, and of the miracles which he did; and, by compar- ing them with the ancient prophecies, must have satisfied his mind, that he was the Christ ; for he instantly arose, and followed him. Divine Grace, indeed, contributed largely to Matthew’s Conversion; but it is fair to conclude, that it 80 ST. MATTHEW. would not have been conferred so largely, if he had not in some degree prepared his mind to receive it. Two subtile adversaries of Chris- tianity have triumphantly alleged St. Matthew's obedience to the Call of Christ, as a proof of his falsehood or folly. So great a mystery, to worldly minded men, is that faith, which looks for treasures in heaven, and despises those of earth. The subsequent history of this eminent Apostle and Evangelist shows that he crowned his readiness to follow Christ, with constancy and perseverance. His heart never deserted that Saviour, for whom it had deserted all things else; but remained fixed upon him, as upon a rock, to the last. ; Little is known of St. Matthew beyond what is related in Scripture; from which we learn that he was the Son of Alpheus, (probably, not that Alpheus, who was the Father of James the Less) and that he was, also, called Levi. It is generally agreed, upon the most satisfactory evidence, that his was the first Gospel written. All ancient authors say, that it was designed for the immediate use of the Jewish Converts, ST. MATTHEW. 81 and was written in Hebrew. Some moderns, however, esteem our Greek work to be the genuine production of St. Matthew. Great dif- ference of opinion prevails also, as to it’s date ; but the eighth year after Christ seems to be the best grounded. It was certainly written before he left Judza, if indeed he did leave it, and travel into Parthia and Ethiopia, as is as- serted. But this, as well as the time and man- ner of his death, is very imperfectly ascertained. Some say, that he suffered martyrdom at Ne- dabbar, a city of Ethiopia; others, in Persia ; and a more generally received tradition is,- that he died a natural death, but at what place is unknown. The silence of the early Fathers is a strong argument for this last account. 82 ST. MATTHEW. HYMN. I sar upon the custom-seat, And piled on high my daily gain; I bade my soul repose and eat, But bade it to rejoice, in vain. For wants grew up I could not name, And all within was dark as night; Till Judah’s King in mercy came, And poured on earth the heavenly light. Then Grace Divine was sent to all, To free the bond, and guide the free ; My world-sick spirit heard the call, And sprang, O God, to follow thee. I left my gold to rust or stealth, The darling of my evil day; And won from Christ a nobler wealth, The peace that ne’er shall pass away. 83 ST. MICHAEL AND ALL ANGELS. September 29. Tue rank of Archangel is given in Scripture to none but Michael, who is represented as the guardian and protector both of the Jewish Church, and the glorious Church of Christ, in which the former merged. On this account he is celebrated by name, while the rest of the Holy Angels are praised collectively. St. Mi- chael is mentioned in Scripture five times, and always in a military view; thrice by Daniel, as fighting for the Jewish Church against Persia; once by St. John, as fighting at the head of his angelic troops against the Dragon and his Host; and once by St. Jude, as fighting personally with the Devil, about the body of Moses;* for the * It has been plausibly conjectured, that ‘the body of ‘ Moses,’ signifies the Mosaic Law, as ‘ the body of Christ,’ G2 84 ST. MICHAEL AND ALL ANGELS. very ashes of God’s servants have angelic protec- tion. It has been thought by many, that there is no other Archangel but Michael. An author of great name, who has not given his reasons or authority, inclines to this opinion; and adds, that he succeeded Lucifer in this high dignity. Others imagine, and not without strong proba- bility, that Michael is the Son of God himself. The interpretation of his name,* and the ex- pression (used by St. John) of “His Angels,” strengthen this supposition; for to whom can the Angels belong but to God, or Christ? The title, by which Gabriel spoke of him, when he required his assistance, (“‘ Michael your Prince”) is likewise brought forward, by Bishop Horsley, in confirmation of this opinion. Besides, the Jews always claimed to be under the immediate spiritual protection and personal government of God, who calls them his peculiar people. How then can Michael preside over them? This Festival will not lose any dignity by the adop- is often used for the Christian Church; and that the attempt of the Devil, which Michael resisted, was to rebuild and re- store the service of the Temple. 131 ' * Who is like unto God ?—or, so strong im battle? ST. MICHAEL AND ALL ANGELS. 85 tion of. such an interpretation, - but will demand a more conscientious. observance from. those, who celebrate in it, not only the host of friendly Angels, but, likewise (under the title of Mi- chael) Jesus Christ, the common. Lord both of Angels and men. The word Angel, in it’s primitive sense, sig- nifies a ‘Messenger,’ and is often applied to men, as well as.to the ministering Spirits of God.. The Angels of Heaven are said to be eminently wise, powerful, and holy. _'Their bu- siness is to receive the commands of God, and execute. them with inconceiveable swiftness. Their delight is to praise him, and, as far as is allowed, to imitate his goodness, by doing kind offices to man. . Dr. Gray observes, that “ there “jis nothing inconsistent with reason, in sup- “ posing a limited superintendence of superior “ Beings... We know that, under the peculiar “ circumstances of the Jewish: economy, the mi- “ nistry of Angels was manifestly employed in “ subserviency to God's designs; and that par- “ ticular personages were occasionally favoured “ with their familiar intercourse.” Every nation of old times has abounded in traditionary ac- 86 ST. MICHAEL AND ALL ANGELS. counts of Angelic Ministry. The opmion, which Jews and Pagans have alike entertamed, con- cerning the existence and peculiar. office of guardian Angels attached to every individual upon earth, seems to be countenanced, if not confirmed, by the caution which Jesus gave to his. disciples in the Gospel of this day. It is an opinion, which cannot but promote personal purity and active benevolence. A man, unable to comprehend the vastness of a general Provi- dence, may sometimes feel alone upon earth; but a sense of the peculiar tutelage. of One of the Blessed Angels can hardly im to influence both his heart, and his conduct. . As. the, nature and. economy no6! Spaniels Beings were in former times a very favourite study of learned men, a short review of the Scriptural and traditionary accounts of the Holy. Angels..is appended to this volume, .to which the curious are here referred. < ST. MICHAEL AND ALL ANGELS, 87 HYMN. eee Bricur Angels! Ye (a living wreath) That gird the heavenly throne, And purest adorations breathe To Him who sitteth there, eternal and alone ;— Embattled erst by Michael’s side, Ye smote the Arch-Apostate’s pride ; And piteous led, at God’s command, The victim pair from Eden’s land: As slow they trod her closing gate, With muffled face, disconsolate, Silent ye stood on every steep, With eyes cast down to earth, and half-com- moved to weep. But oh! what hymns of wildest joy Rang through the startled air, When Mary kiss’d her stranger-boy, Redemption’s promised seed, the Heavens’ eternal heir ! 88 ST. MICHAEL AND ALL ANGELS. The Shepherds bent on humble knee, To list th’ unearthly jubilee ; While, leading Sages from afar, Ye wheel’d along the eastern star ; Or round the cradled infant hung, Glad of heart and sweet of tongue, And told the echoing skies above The wonderful emprize of more than Angels’ love. And still, ’tis said, in holy lays Ye. sing Redemption’s plan, Delighted trace th’ Almighty’s ways, . _ And imitate his love by lending aid to man, Invisibles! ’tis yours, the art To cheer, inform, and nerve his heart; Tis yours to guard by night and day, And smooth the exile’s homeward way,— Fen I, poor penitent, will boast Communion with your blessed host; One friend will claim to guide my soul, Safe o’er the rugged course, to Faith’s eternal goal | 89 ST. LUKE. October 18. Tuts eminent Evangelist was the companion and fellow-labourer, and (it is generally thought) the convert also of St. Paul, who speaks of him with great kindness and commendation. He compiled his Gospel under the immediate in- spection of that Apostle during their abode in Greece, A. D. 63, and two years afterward he wrote a continuation of it, which is entitled, ‘The Acts of the Apostles,’ the only inspired history of the affairs of Christianity after our ~ Lord’s ascension. _ St. Luke was by birth a Jew, and a native of Antioch. St. Paul calls him “the beloved Phy- “ sician ;” and there is a tradition, that he was likewise a painter. The profession of physic was usually exercised in those times by slaves, and this has induced many to believe that Luke 90 ST. LUKE. was in that lowest condition. 'They have even placed him in the household of one of the Lucilii, a noble Roman family, from which also they derive his name. ‘They likewise account for the superior purity and correctness of his stile, from his intercourse with this family, but it is equally probable, that he may owe these to his education at Antioch, a city renowned at that time for it’s schools. In his introduction to his Gospel, St. Luke intimates, that he was not an eye-witness of the things which he was about to relate. ‘This may be considered as conclusive against the opmion, that he was one of the seventy disciples, and the companion of Cleophas m his journey te Emmaus. Nothing is recorded of him in the first fifteen chapters of the Acts of the Apostles, but inthe sixteenth he drops the third per- son, and continues the narration in the first. “Loosing from Troas we came up with a - “‘straight’ course to Samothraeia.” Using this change of person as our guide, we find that: he joined St. Paul at Troas, and accompanied him to Philippi; that he' joined him a second time, after the Apostle’s second visit to’ Greece, at ST. LUKE. 91 Jerusalem; attended him in his captivity to Rome; and, when Demas and every one else forsook him, remained his faithful friend, “a “brother born for adversity.” Paul says to Timothy, in the Epistle of the Day, “Only “ Luke is with me.” He was resolved, that nothing should separate himself from Christ, and he was rewarded in his bondage with a companion, who forsook not him. After St. Paul’s martyrdom, the accounts de- livered of St. Luke are uncertain and. contradic- tory. ‘The current tradition is, that he travelled into Africa, and preached the Gospel at Thebes. Various parts of Greece, and Italy, and Gaul are likewise mentioned as the scene of his la- bours; but these accounts prove only that he contributed largely to the propagation of Chris- tianity by his personal exertions. None of the most ancient Fathers mention the time, or place, or manner, of St. Luke’s death, but later writers have crucified him, some in Egypt, some in Greece, some in Bithynia, and others at Ephe- sus. To obtain variety for the Hymn, I have adopted that tradition which assigns Greece for the place of his martyrdom; the particulars of 92 ST. LUKE. which are, that he was seized by a party of Infi- dels, in the eightieth or eighty-fourth year of his age, and dragged to instant execution; but there being no wood at hand, whereof to make a cross, they nailed-him to the branches of an- Olive-tree which grew near the spot. This venerable Martyr, in his last moments, might well apply to himself the words ‘of his early Master and friend. “I have done the “ work of an Evangelist, and made full proof of “my ministry. I have fought a good fight. I “have finished my course. I have kept. the faith. Henceforth there is laid up for'me a * crown of righteousness, which the Lord, the “ yighteous Judge, shall give at the day of his * appearing.” ST. LUKE. 93 HYMN. ‘To heal the wounded Sinner’s pain, And woo the wretch to smile again; To bid our doubts and terrors cease, And pour o’er earth the balm of peace; If these can gild life’s weary close, And soften death into repose, These-—memory’s wealth, of stamp divine— ° Thou blessed Saint! were richly thine: And we will calmly gaze on thee, Stretched on thy emblematic tree ; Then turn unto the living dead, And weep o’er Czsar’s restless head ! 94 SAINTS SIMON AND JUDE. October 28. Tuere is some dispute about the parentage of Simon and Jude. In the twenty-fifth verse of the thirteenth chapter of St. Matthew, the Jews ask of Jesus, “Is not this the carpen- “ter’s son? Is not his Mother Mary, and his “ Brethren James, and Joses, and Simon, apd “ Judas?” But ‘ Brethren’ is a comprehensive term, and includes many degrees of kindred. The opinion generally received is, that Judas was the brother of James, the Son of Alpheus or Cleophas, by the sister of the Virgin Mary. Simon, according to the opinion of the most ancient Fathers, and many eminent modern writers, was the Son of Joseph, by a former wife. It is supposed that he lived at Cana, a city of Galilee, from which he was called the Canaanite, and there is a tradition, that at his SAINTS SIMON AND JUDE. - 95 marriage-feast our Saviour wrought his first miracle. This receives some support from the ‘verse following the relation, in which it is ca- sually noticed that “after this, his brethren and disciples went down with him to Capernaum.” Simon was, also, distinguished by the addition of Zelotes, but it does not appear, whether this arose from his being of the Sect which bore that name,* or from his subsequent zeal in the service of Christ. He preached the gospel, and suffered martyrdom, in Persia. Some extend his labours to Egypt, others (contrary to all ap- parent facts) even to Britam, where, they say, he was crucified and buried. Simon has often been confounded with Symeon, the successor of James the Less in the See of Jerusalem, who was crucified, in the hundred and twentieth year of his age, in the persecution of Trajan. St. Jude was also called Thaddeus and Leb- beeus. Lebbzeus denotes ‘ prudence; Thad- * The ‘ Zealots’ affected extraordinary zeal for the law of Moses, esteeming themselves the successors of Phineas, and assuming a right of executing immediate judgement in extra- ordinary cases ; a right, which afterward filled the city with blood and tumult, and mainly contributed to it’s destruction. 96 SAINTS SIMON AND JUDE. deus, ‘zeal in praising God.’ Thaddeus and Judas may be considered as one and the same name. The Author, who mentions the Sect of Tholmezans,* mentions also a school or syna- gogue of learned men denominated ‘ Labii,’ from a word signifying a Lion, which in allusion to Jacob’s prophecy denoted their descent from his lion-hearted son. Labius, he supposes, might easily be corrupted into Lebbzeus, but the conjecture seems to display more ingenuity, than truth. ji Except in the enumeration of the Apostles, St. Jude is only once mentioned in the Gospels ; and Bishop Tomline observes, that there is not a single circumstance recorded of him, in any ancient author, upon which we can depend. One account says, that he accompanied Simon in his travels, and suffered for the name of Christ: but he is more generally reckoned among those Apostles, who did not undergo martyrdom. A fictitious correspondence has reached us between our Saviour and: Abgarus, “a king of some nameless country on the Euphra- ~* See the notice of Bartholomew above. SAINTS SIMON. AND JUDE. 97 tes, relative to a bodily infirmity of the latter, which (according to Christ’s promise) was healed by Thaddeus, delegated after the ascension es- pecially for that purpose. St. Jude has left an Epistle addressed to all Christians, warning them against the heresies and erroneous doctrine taught by false teachers ; reminding them of the punishment inflicted upon the rebellious Angels, and Sodom and Gomor- rah, and of the predictions of St. Peter and Paul, that “ mockers should come in later days ;” and exhorting them to abide in the true faith, and “earnestly contend” for it. 98 SAINTS SIMON AND JUDE. HYMN. When worldly craft, unskill’d to teach, - Usurps the Pastor's chair, Or zeal misruled essays to preach Her doctrine of despair ; May grace Divine preserve our hearts To Christ’s appointment true, Expose the vain Seducer’s arts, And all our faith renew. Here, where our pious Fathers pray’d, Will we our homage pay ; Here, where in hope their dust is laid, Our living hearts we'll lay. The Church by Christ’s appointment fed, And nursed with martyrs’ blood, O’er human change shall rear her head And curb th’ assailing flood. SAINTS SIMON AND JUDE. 99 She stands, the mightiest’s dwelling-place, Firm on his plighted word, And ne’er shall lack the light of Grace, The presence of her Lord. 100 ALL SAINTS’ DAY. November 1. ‘Tue word Saint signifies ‘Holy, and may be applied either to men or things. When ap- plied to men, it denotes such as have proved their faith in God, by obedience to his laws. There have been Saints in all times. Moses assured the people of Israel, that “all the “ Saints of God were in his hand;’ David speaks of “the assembly of the Saints.” The prophets of “the Saints of the Most High ;” and the Evangelist relates that, at our Saviour’s death, “the bodies of such Saints which slept, “arose.” By the tenure of the Gospel, says Bishop Pearson, we shall find that those are truly and properly Saints, which are sanctified in Christ Jesus; first, in respect of their Holy faith by which they are regenerated, and se- condly, in respect of their Holy Conversation: ALL SAINTS. 101 “ For, as He which hath called them is Holy, “so are they Holy in all manner of conversa- “tion; adding to their faith virtue, and to vir- * tue knowledge, and to knowledge temperance, “and to temperance patience, and to patience “ godliness, and to godliness brotherly kind- “ ness, and to brotherly kindness Charity, that they may neither be barren, nor unfruitful, in “ the knowledge of our Lord Jesus Christ.” This Festival is not of very great antiquity: It originated in a gift of the Roman Pantheon, ‘the Temple of all the Pagan Deities, made by the Emperor Phocas, about A. D. 610, to Pope Boniface, who consecrated and dedicated it to All Martyrs, and appointed a feast in honour of them. “ Yet was there a better consecration “ afterward,” saith Dr. Donne, “ both of that “ Temple and this festival; viz., to the honour “ of the Blessed Trinity, to the memorial of all “Angels, Saints, Apostles, Martyrs, Confes- “ sors, and all elect children of God whatsoever “ that were Holy.” Our Church confines her festival to the com- memoration of Saints, but includes All Saints, 102 ALL SAINTS. those who are now militant'on earth, ag well as those who rest in hope and peace. _ She has se- lected for our meditation this day, St. John’s prophetic description of the happiness of Saints in heaven, and our Saviour’s enumeration of those blessed qualities, which shall entitle the Saints now on earth to become peaks 2 of the same hereafter. . The final condition of all Saints after judge- ment (in other words, the nature of the happi- ness of heaven) is not clearly laid down in Holy Writ, for this plain reason; because the mind of man, in it’s present limited comprehension, can- not conceive or understand it. Whenever men- tion is made of it’s positive value it is compared to what men value’ most on earth, such as thrones, crowns, and principalities; and it is negatively described as a place, wherein there shall be no more trouble, no more crying, nor weariness, nor hunger, nor thirst. In the Epis- tle of the day, the Saints are described as being clothed in white robes, bearing palms in their hands, and the seal of the Lamb in their fore- heads, and as occupied in adoring and praising ALL SAINTS. 103 God. Their Company is said to be “innumer- “ able,” and to consist of “all nations, and kin- “dreds, and people, and tongues.” “ No dis- * tinction in happiness will be awarded to parti- “ cular complexions, or languages, or forms of “worship; no distinction but what may be “likened to the beautiful variety which God “ hath given to the flowers of the field, enrich- “ ing some with different colours to delight the “ eye, some with various perfumes to gratify the “ smell.” The present condition of departed Saints is one of the most interesting inquiries that can occupy the human mind. That they will not arise until the great day, in which the glorified Jesus shall descend to judge every soul of man, is written on every page of Scripture ;* and it is impossible for any one who feels within him the divine spirit, which God breathed into his nostrils, to imagine that it will lie torpid and im- * It is revealed, through St. Paul, that the dead in Christ shall rise first, before those who are alive shall be changed. Then shall both be caught up together in the clouds, to meet the Lord in the air. 104: ALL SAINTS. passive in the dust.* Even in our nightly sleep the soul of man is busy, and seems to grudge the body it’s hours of repose. Unless it were recorded in Scripture, therefore, we cannot be- lieve that when it is freed from that imeum- brance, it will lose it’s consciousness and ac- tivity. But in a matter which so awefully inte- rests us, Scripture has not been wholly silent: It implies perpetually that during the period between their deaths and the general resurrec- tion, the Souls of the righteous shall enjoy hap- piness, and consciousness, and communion with each other. A celebrated passage of St. Peter+ * Seneca, a Heathen, says, Quid aliud voces Animum quam Deum quendam in humano corpore hospitem 2 + 1Ep.c. iii. v.18.‘ For Christ also hath once suffered “ for sins, the just for the unjust, that he might bring us to “ God, being put to death iu the flesh, but quickened by the “¢ Spirit: By which also he went and preached unto the “ Spirits in prison ; which sometime were disobedient when “ once the long-suffering of God waited in the days of Noah, “ &e.” Various opinions of Divines on this much-contested pas- sage are collected in “ Cure Philologice et Critice Wolfit in “ Eps, Jue. Pet. Jud. et Johan.” Camerarius plainly pro- fesses his inability to explain it. Budzns says, that Christ ALL SAINTS. 105 has drawn a Sermon from the learned Bishop Horsley, which appears to be singularly clear on this point, and on the place of abode, assigned to the Spirits of just men. He observes, that not only all the Sacred writers of the Old and New Testaments make mention of a common mansion of departed souls in the inner parts of the earth, but all Heathens of antiquity,* which descended into the place of torment, and preached to the Devil and all Evil Spirits his victory and their defeat. Others deny Christ’s actual descent, and interpret the ‘ Spirits in ‘prison’ to be the Jews under the bondage of the Law, or the Gentiles under that of Sin, or both. Johan. Gerhard, and others, think that he preached repentance and faith to the Spirits of the Antediluvian world. Winckelman under- stands by the ‘good angels’ the guardians of men, who were incredulous in the time of Noah. Many modern Divines earry the sense from the nineteenth to the twenty-second yerse, and include the two intervening in a parenthesis. * “If we consider the doctrines of Homer concerning the ‘ state of the Dead,and compare them with those of the Old Testament, we shall find some resemblance between the ‘notions of the ‘ancient Greeks (as also of the Egyptians) ‘¢ and their contemporaries the Hebrews, with relation to the “evocation of Spirits, the arts of magic and necromancy, ‘the apparition of ghosts, the gates of Hades, the dark re- “ gions of the dead, and thie shades dwelling together accord- “ing to their tribes and families. The difference is this, 106 ALL SAINTS. makes it more probable ‘that this doctrine ori- ginated in the earliest patriarchal revelations, than in the imagination of men or in poetical fiction. Assuming the fact, “that Christ de- “scended into Hell,” he demonstrates very forcibly, that the Hell spoken of must design some place below the surface of the earth,* and could not be a place of torment (as Calvin horribly maintains) on account of Christ’s pro- mise to the Penitent Thief; nor, consequently, the place “where the fallen angels are kept in “everlasting chains under darkness unto. the “‘ judgement of the Great day.” Hell, therefore; manifestly consists of two different places. Then ‘that the Pagans had adopted fabulous traditions of the ‘¢ state of separate souls in Hades, and the Jews or Hebrews “had no express revelation concerning it, and therefore “ knew no more of it than they could collect from some his+ “ torical facts contained in their sacred books, from the na- “ture of man, from the perfections of God, from the inequa: “ lities of providence in this life, from promises made to the “ righteous which did not receive their completion in this ‘¢ world.” —JorrTin. _* This opinion is not new. The Rabbi-Levi, in cap. 26, Johan. affirms, that Sheol (or Hades) is: absolutely below and in the centre of the earth. Nicolaus de Lyr4 maintains the same opinion. ALL SAINTS: 107 turning to his text, he shows that Christ, in his disembodied soul, being put to death in the flesh, but quick in spirit, (i. e. surviving in his soul the stroke of death, which his body had sustained) “went and preached to the souls of “men in prison” (or, in safe-keeping) “which “ sometime were disobedient” (i.e. one while had been, and therefore now were become obedient, or, had repented before their deaths). What could he preach? Not repentance or faith, for these would evidently be too late. But it is reasonable to believe that he went to publish these glad tidings, that he had actually offered the sacrifice of their redemption, and was about to ascend to heaven, in the merit of his own blood, to appear as their intercessor before the Almighty Father. The following is the ani- mated conclusion drawn by the learned Prelate. “Christ was made so truly man, that whatever “ took place in the human nature of Christ may “be considered as a model and example of “ what must take place in every man united ‘to “him. Christ’s soul survived the death of his “body; therefore shall the soul of every be- 108 ALL SAINTS. * liever survive the body’s death. ‘Christ's dis- “ embodied soul descended into Hell; thither, “ therefore, shall the soul of every believer in “ Christ descend. In that place the soul of “ Christ, in it’s separate state, possessed and “ exercised active powers; in the same place, “ therefore, shall the believer’s soul possess and “ exercise activity. Christ’s soul was not ‘left “in Hell;’ neither shall the souls of his ser- * vants there be left, but for a season. The * appointed time will come, when the Redeemer * shall set open the doors of their prison-house, “and say to his redeemed, in the prophetic * language of Isaiah, Go forth.” As the following Hymn teaches, especially, that we shall recognise each other in a future state, I would recommend a perusal of Arch- deacon Paley’s thirty-fourth Sermon, wherein he shows that St. Paul cherished this opinion, as one of much personal importance and com- fort, The Apostle seems to have expected, not only that he should recognise his converts, but that the relation between them would con- tinue, and he should personally present them to ALL SAINTS. 109 Jesus. Few motives to holiness can be more powerful than this well-grounded hope, that we shall enjoy hereafter the society of those whom we have here loved; and I cannot con- ceive more engaging incitements to mutual cha- rity, or more certain consolation for the bed of death. 110 ALL SAINTS, HY MN. Wuen nature lifts her latest ery, All earthly comfort dead, What thought may sooth her misery ? What hope may raise her hear; and eye Up from her dying-bed ? The thought, that friends she loved the most Are joyful now in heaven; The hope, that her departing ghost Shall join at length that saintly host, Accepted and forgiven. Her own of earth she loves to trace With Faith’s unclouded eye, Delighted views ‘the robe of grace,’ ‘ The palm,’ ‘the seal-illumined face,’ ‘And sinks content to die. 111 ST. ANDREW. November 30. Tus Saint was a disciple of John the Baptist, by whom he was directed to Jesus. It is re- corded by St. John the Evangelist, that he was the first man who came to Christ, the first who acknowledged him to be the Messiah, and the first (with Peter) who was officially called to the work of the ministry. For these reasons, our Church has placed him the first of the Saints in her Common Prayer-book. It is an interesting anecdote, and displays the heart of Andrew in a very amiable light, that as soon as he had be- come acquainted with the Saviour, and heard his words, “such as man never spake,” he instantly thought of his brother Simon, and hastened to communicate to him the glad tidings, “« we have found the Messiah.” ' “It is the na- “ture of grace to be diffusive of it’s own ex- - 112 ST. ANDREW. “ cellencies,” and we may well imagine the plea~ sure with which Andrew viewed the gracious reception that Simon met with from Christ. His piety was shown in the stile of his address to the Lord, and Charity is never far behind piety. “ Thou,- being converted, strengthen “ thy brethren,” is an Apostolic injunction. It appears, that Andrew and Simon did not at this time abide with Jesus; for St. Matthew relates that it was not till after his Temptation in the wilderness and John’s imprisonment,(that is, about a year after his baptism) that Jesus began to preach, and to say “Repent, for the “kingdom of heaven is at hand.” The next verse records the Call of these eminent Apostles, as they were exercising their calling; and we © may glean a volume of instruction from the sim- ple verse which tells us that “they straightway “ left their nets and followed him.” Their obe- dience was the more meritorious; for sharing in the popular notion that the Messiah would bea temporal prince, they would naturally be under some consternation at the execution of their first master, the forerunner. of the Messiah. But Andrew, says. an old Divine, “ was a right ST. ANDREW. 113 owner of his name, “ which signifies ‘ fortitude,’ “as Simon does ‘obedience.’ Whence Beda “frames this handsome descant, that without “¢ obedience’ no disciple enters the school of “ Christ, and without ‘ fortitude’ none per- “ severeth in it.” After the Ascension of our Saviour, and the subsequent dispersion of his disciples into all quarters of the world, St.. Andrew travelled northward, and preached the gospel among the barbagous tribes and countries, which lie around the Black Sea and were then comprehended under the general name of Scythia. It is said, that he founded a church at Constantinople, and ordained Stachys to be it’s Bishop, whom St. Paul calls “his beloved Stachys.” He preached also, with undaunted courage, in se- veral parts of Greece; until Aigeas, the Roman Governor of Patrz (a city of Achaia) arrested, and scourged him, and soon afterward put him to death. Two peculiarities are related in the mode of his crucifixion. The cross upon which he suffered was not, as usual, an upright beam with arms branching from it at right angles; but a cross decussate, consisting of two pieces I 114 ST. ANDREW. of timber crossing each other in their centres, in the form of the letter X*. It bears the name of the Saint to this day. The usual method of fastening a criminal to the cross was (as in the case of our Redeemer) by driving a large spike, or nail, through his hands and feet. St. Andrew _ was only tied to his cross, and this was done in the wantonness of cruelty, that his sufferings might be prolonged, and death be delayed to the utmost. The following is given as an abridgement of the speech which th oly Martyr addressed to his cross: ‘ Now methinks *“ thou seemest not common wood, but as it “were consecrated with the body of my Master “ Christ, and by his extended limbs all over “ ornamented with pearls and diamonds. Be- “ fore our Blessed Lord ascended thee, thou “wast somewhat of a formidable aspect, of “some terror unto human eyes; but now thou “ lookest like a tree of paradise, bearing celes- * Mr. Southey says that this description of St. Andrew’s cross is erroneous ; on the authority of some ecclesiastical historians, who affirm that the Apostle suffered on the com- mon cross, while it rested on it’s foot and arm, instead of being fixed upright. "ST. ANDREW. 115 “ tial fruit, so that thou art now much desired. “ Rejoicing, therefore, and secure, I come unto “Thee. I would have thee joyfully receive his “ disciple, whose master first devoted thee, hav- ‘“ing ever since been'a lover of thee. “O! take “me hence, remove me from: this® evil world, “ and restore me to my Lord and Master, ‘that “by thee He may receive me, who by ‘thee did “redeem me!” His body, honourably interred by Maximilla, a lady who had espoused’ Chris- tianity, was afterward removed ‘to Constantimo- ple by Constantine the Great, and buried in the Church which he had pha to the honour of the Apostles. Undaunted courage and eenstztue seem to have been distinguishing features in the cha- racter of St. Andrew. | It'is very improbable, that Christians of the present day should be called to follow him through persecution and death; but ought we not on that account to feel the more dshamed; when we shrink from the slighter trials and temptations that befall us? Alas! if we deny our Redeemer in small matters, how should we find courage to “ resist “unto blood,” and rather endure infamy and 12 116 ST. ANDREW. death than depart from the hopes to which Jesus hath called us? It will not be out of place to observe here, that all the Apostles were summoned to a mi- nistry, very different from’that of modern Chris- tians. They were commanded to quit their se- cular employment, and go about into every city ; we, to abide in our respective callings, to “study “to be quiet, and to mind our own business.” Man is of a proud nature, more eager to teach, whatever his qualifications may be, than ready to learn. But Christ has made ample provision for the instruction of his Church in most civi- lized countries; and those who undertake to go about, and preach dissension from established tenets that have their root in the gospel, or from established forms whose origin lies in a reasonable regard to good order, yet imagine by some strange perversity of reasoning that they are treading in the steps of the Apostles! Those men would do well to remember an important fact common to all the Apostles: namely, that they remained at home, “ working “ with their own hands,” until the Lord Jesus for a sufficient purpose, and in a way which ST. ANDREW. 117 could not be misunderstood, especially called them to ‘leave all, and follow him.’ To de- ceive themselves, in such a matter, is danger- ous. If Christ has not called, he will not go forth with them, and-whosoever is not with him, is in fact against him. 118 ST, ANDREW. HYMN. For Truth’s long-promised stream athirst, Nor slow to mark the signal given, An humble Fisher comes, the first To seek and find the Lamb of Heaven. | His bark is rotting on the sand, His nets are buried in the tide; But honour’d with his first command, St. Andrew keeps the Master’s side. Ah! true in life, and firm in death, Thy soul shall ne’er from Jesus sever, The cross he bore hath proved thy faith ; Go! reign with him, in bliss, for ever! 119 ST. THOMAS. December 21. Tuomas, an Hebrew, and Didymus, a Greek word, signify ‘a Twin.’ The Apostle bore, after the common custom, both of these names, or rather the same name in both languages. We have no account of his parentage, or coun+ try; but it is probable that he was a Galilean, as St. John casually mentions that he was occu- pied, with Peter and other disciples, in fishing. The three first Evangelists relate nothing parti- cular in the conduct of St. Thomas; but a cir- cumstance occurs in the eleventh chapter of St. John’s Gospel much to his credit. When Jesus proposed to return into Judea, the-rest of the disciples, fearing lest his enemies should put him to death, sought to dissuade him from it;) but Thomas stood forward, and said, “Let “us also go, that we may die with him.” The 120 ST. THOMAS. principal feature, however, in his history, is the doubt, which he expressed of our Saviour’s re- surrection. This forms the subject of the ~ Hymn. A double guilt herein. has been al- leged against St. Thomas, absence and incredu- lity. On the day’of Christ's resurrection, the first Lord’s day that was ever kept, all the Apostles were gathered together, except only Thomas; from which Dr. Sparke exhorts his readers to be diligent in frequenting the congre- gation of the faithful, lest they also fail of Christ's presence and remain under infidelity. “ Alas!” he adds, “ thou art deceived, Thomas, “if thou thinkest to see Christ out of his church “and college of Apostles: He seeketh no “ corners, no conventicles; but standeth, like “ Virtue, in the midst of his temple, of his “ disciples.” Another Divine lays down two reasons, which ought to have cleared the Apos- tle’s mind of all incredulity ; first, his intimate knowledge of the simplicity and truth, which distinguished each and all of his ten Brethren in the ministry, who declared with one accord that they had seen and conversed with the Lord; and, next, his knowledge of the miracu- ST. THOMAS. . 121 lous power by which Jesus had raised up Lazarus from death; for Thémas was undoubt- edly present at that wonderful display of di- vinity, and must have heard the intimation of his own resurrection which Jesus delivered on that occasion. We are however highly benefited by the gracious means wherewith our Saviour conde- scended to remove the incredulity of his Apos- tle; and Thomas may say to us, in the words of his Blessed Master, “ I am glad for your sakes “that I was not there, to the intent ye may “believe.” We cannot but admire the readi- ness of his mind to receive conviction, and the noble simplicity of his confession. ‘“ My Lord “and my God!” Dr. Hales observes, that this is the most signal and important confession of faith in Christ to be found in the Gospels, for it clearly recognises his proper sovereignty and divinity. Our Saviour, by receiving this con- fession without censure, and admitting himself to be stiled God, has virtually admitted that he was justly and. properly so stiled. This is an argument for the divinity: of Christ, which ‘has never been answered. Our Lord was pe- 122 ST. THOMAS. culiarly tender of his Father's glory, refusing to be called even “ good” while on earth in compa- rison with him; and doubtless he would have answered Thomas on this occasion, “ Why call- “est thou me God?” if he had been addressed improperly. Little is known of St. Thomas’s ministry after Christ’s Ascension. He is said to have tra- velled eastward from Judea, and to have pene- trated into India, where he was put to death by the Brahmins. One of the Ancients informs us that he ‘met with the Magi, who came to worship the infant Jesus, and having baptized them, he took them along with him, as his as- sistants in propagating the gospel. A saying of St. Chrysostom, “’Thomas hath whitened the “«’ AEthiopians,” has led some to suppose that he preached in Africa: but the borders of Arabia are probably meant, to which ancient authori- ties give the name of Aithiopia. ; . “The Portuguese, who first settled in India, “partly from old monuments and writings, and “ partly from tradition, have brought together “the following particulars of St. Thomas’s mi- “ nistry in India.. That he built a church at ST. THOMAS. 123 “ Malipur, a city not far from the influx of the “Ganges into the gulf of Bengala, and con- * verted Sagano, the Prince of the country: “and that he was killed in a tomb, where he “ had retired to pray, by a thrust from a lance. “ These same settlers likewise affirm, that they “ found proofs of his ministry, and fifteen or six- * teen thousand Christian families, called after “his name,* which differed but little in their “rites and customs and ecclesiastical. govern- “ment from the Western churches. Their “ Priests were shaven in fashion of a cross, and “ have leave to marry once, and no more.-° St. “ Thomas, of course, was an object of much ve- “ neration with them. —-Pilgrimagés to his se- “ pulchre were frequent, the earth whereof was “‘ considered an inestimable treasure; and.a so- gé yerelgn's cure gor Hliseasey * For an account of the St. Thomas’ Christians, see the Asiatic Researches, 124 ST. THOMAS. HYMN. Hz did not quench the sceptic eye, He did not chain the faultering tongue, That still on bloody Calvary Amazed and disappointed hung. He came, with pierced hand and side, Victorious from the gates of death ; And bade the Doubter’s test be tried, And raised his soul to-loftier faith. It must not be, that human ire Should chide the doubt which Christ forgave. *T were meeter, with the Angel-choir, To sing his triumph o’er the grave; ’T were meeter, thus, in homage bow’d,. To raise th’ Apostle’s alter’d cry, To tell the Saviour’s power aloud, And swell the ranks of victory ! 125 SAINT STEPHEN. December 26. Ip would’be idle to eulogise this first Christian Martyr, and presumptuous to detail the circum- stances of his death. His eulogium is in Scrip- ture, and his martyrdom is there depicted in the most beautiful and affecting manner. Nothing has been done, therefore, in this no- tice of St. Stephen, but transcribing the sub- stance of some well-known comments, which may contribute to the edification and comfort of humble-minded Christians. Stephen was “a man full of faith and of the “ Holy Ghost,” before he was presented to the Apostles for ordination. These prayed, and laid their hands on him (a mode of ordination, preserved in the Church to this day): after which, full of power as well as faith, “he did “‘ oreat wonders and miracles among the peo- 126 ST. STEPHEN. 6c ” . ple.” His sermon, for which he suffered, bears strong marks of the holiness and intre- pidity of his character; and the burst of manly indignation, which abruptly concludes it, has yarely been equalled. Such fearless testimony was gloriously rewarded by the appearance of the Lord Jesus, standing at the right-hand of God, and the triumph of Stephen was decisive. “ His “ victory was not only of mighty consequence “ to himself, as the foremost of that noble army “ which resisted unto blood in defence of the “ faith ; but to all the souls, who were to engage “in the contest after him. The religion, which “brought. life and immortality to light, was “ then in it’s infancy, and an instance of those “regions of immortality opening themselves to “one, who had so steadily fixed his eyes upon “them, and in the strength of that vision “triumphed over death’ and malice in their “ ghastliest form, proved the force, as well as “ certainty, of those hopes and that faith in- “ spired by the Gospel.” The last prayers of Stephen must not pass unnoticed. “ Lord Jesus, receive my Spirit!” and again; “ Lord, lay not this sin to their ST. STEPHEN. 127 “charge!” Dr. Hales observes, that this is so express an act of worship addressed to Christ, that it can neither be denied, nor evaded, by any but such bigots in infidelity, as “stopped “their ears and stoned Stephen.” And Bishop Burnet farther says, “If Christ was not the “ true God, and equal to the Father, then this, “his first martyr, died in two acts, which seem * not only idolatrous but also blasphemous ; “ since he worshipped Christ in the same acts, “im which Christ had worshipped the Father.” The death of Stephen is told under a beauti- ful metaphor. “He fell asleep.” He had com- mended his spirit to the careful love of Him, who “neither slumbereth nor sleepeth ;” and like a weary labourer he laid himself down, in charity and peace, to take his rest; secure of a glorious morrow, on which the righteous shall rise up—not to renew his labour, but to eat the fruits of it; not to suffer with Christ, but to reign with him. Finally, the example set before us this day should instruct us, “ that a firm belief and per- * suasion of another life is the great support of “ eyery good man under the sufferings of this: 128 ST. STEPHEN. “ that when malice and cruelty combine to deter ‘“men from the profession of the truth, the “ good providence of God often makes them “ ineffectual, by assisting his faithful servants “ with an extraordinary communication of his “ orace: that we should be ever ready to for- “ give the injuries, which we receive from “ others: and, if we would distinguish our- “ selves as the disciples of Jesus, we must ‘love “ our enemies, bless them that curse us, and “ pray for them that despitefully use and perse- *‘cute us:’ a perfection of charity peculiar to “ the Gospel-institution, which St. Stephen in “ the noblest manner displayed in his. last mo- “ ments.” ork; The Stoning of this distinguished Saint has given rise among the Schoolmen to an endless play upon words. One says, that the Jews were the only Deucalion race of men; running to stones upon every occasion, from Moses till the time when they could not find one stone left upon another.* A second accounts for their passion for stoning, by their stony hearts. A * Non lapis super lapidem inter lapidatores. ST. STEPHEN: 129 third says, their flinty conduct has turned their memory into a Niobzean monument of shame. A fourth observes, that stones prostrated Stephen on the corner stone.* A fifth com- pares his death to Jacob’s sleep on his stone- pillow. A sixth says, that every stone flung at him turned to a precious stone, and the whole formed for him a crown of jewels. * Et per tot lapides Petre conjungitur uni: 130 ST. STEPHEN. HYMN. W uen struggling with the tide of woe That furious beats on all below, Or fainting in the sickly strife: Where Death invading wars with life ; Oh! grant that we, as Stephen true, May turn to Christ our steadfast view, And strong in faith, our sins forgiven, Shine in th’ approving smile of heaven. And Thou! that on the right of God Hast fix’d eternal thine abode, Leave not thine own, on that dread day, To human strength, to props of clay ; But all thy loving grace impart, To gild the brow and cheer the heart : Say to th’ uprising soul, “ Be free!” “Lo; thrones are set! Come, reign with me!” 131 ST. JOHN THE EVANGELIST. December 27. Homan imagination cannot devise a more ho- nourable title, than that which the Evangelists have conferred upon St. John, “ The Apostle “whom Jesus loved;” the personal friend of Him, who knew the heart, and in whom was neither spot nor blemish ; the welcome tenant of that bosom which beat with unmixed and di- vine love. It is but reasonable to believe, that some congeniality of feeling existed between them; and we have proof, in all his writings, that the heart of John abounded with the milk of human kindness. Love is the favourite topic, on which he never grows weary; and, during our Lord’s abode on earth, Love seems to have supplied this Apostle with a courage and fidelity, which neither faith nor hope were able to communicate to his brethren. He did K 2 132 ST. JOHN THE ‘EVANGELIST. indeed desert his Lord upon his arrest, that Prophecy might be fulfilled; but he was the last who deserted, and the first who returned to him. Ancient writers affirm, that he was the young man, girt with a linen-vest, (probably, the loose garment used at supper) who followed, as they led Jesus away, till the soldiers laid hold on him also; when he left the linen cloth, and fled away naked. Instantly, however, he te- turned, and being acquainted with the High- Priest, went into the palace along with Jesusi Nor did his love pause here. - He alone, of alh the Apostles, stood by the side of his Lord as he hung expiring on. the cross, “ despising the “ shame” of being counted the friend of one so degraded. And he had his reward in that af- fecting bequest, which at once so wonderfully illustrates the tenderness of Jesus, and the fide- lity of his disciple. He was rewarded also with one of the first communications of Christ’s Resurrection, which he believed without hesi- tation; though incredulity might have been’ ex- pected from him, rather than from the rest of the Twelve, inasmuch as he had witnessed the death, which they had only heard of. ST. JOHN THE EVANGELIST. 133 - John also was admitted together with his brother James, and Peter, to many manifesta- tions of Christ, from which the other Apostles were excluded. He was certainly the youngest Apostle, and was probably one of the first that eame to Jesus. There is a tradition that he was a disciple of the Baptist, and the compa- nion of St. Andrew, when John first pointed out to him the Lamb of God. He seems like- wise to have been intimate with Peter, with whom he was associated in several offices dur- ing their Master's life, and with whom he travelled, preached, and suffered imprisonment, after the Lord’s Ascension. Nothing is related of St. John in the Acts of the Apostles after their dispersion; but it is the general belief that he continued to preach in Asia, where he planted several churches, including the Seven mentioned in his Apocalypse. His activity and success in propagating Christianity attracted the notice and resentment of the Emperor Do- mitian; by whose command he was sent a pri- soner to Rome, and there (according to a tradi- tion not very well supported) plunged into a 134 ST. JOHN THE EVANGELIST. cauldron of boiling oil, before the Porta La- tina. There, however, he was: miraculously preserved ; and, like the intended victims of Ne- buchadnezzar, came out of the trial unhurt. After this he was banished to Patmos, one of the Greek islands, where he was wow with his Revelation. oe On the accession of the Emperor Nerva; . A. D. 96, he was released, and returned to Ephesus, where Timothy had just’ suffered martyrdom. He seems to have taken upon himself the care of this church; and finding that» many heresies had sprung up, all arising from erroneous opinions concerning the person of Christ, and the creation) of the world, he composed what St. Clement of Alexandria calls a “spiritual Gospel” thats, a Gospel, whose chief object it is to teach the true doctrines de- livered by Christ, not to relate his history. This Gospel, therefore, is invaluable as a test of opinion. It’s stile is incorrect ; ‘but it is'un- equalled for the simplicity and: clearness, ‘with which it expresses the:divinest truths, ©) © In the faithful government of the church’ of ST. JOHN THE EVANGELIST. 135 Ephesus, St. John continued during the re- mainder of his long life, unwearied in his duty, and with his last breath enforcing the practice of that divine love which had characterised his whole life. When the feebleness of old age prevented him from doing more, he was daily led to church, and repeated continually “ Little “ Children, love one another.” At length, in the reign of Trajan, and at a very advanced age (on the lowest computation fixed at above ninety, and carried by St. Chrysostom and others to one hundred and twenty years) he _ Sunk to sleep. There have not been wanting some writers, who affirm that he died a martyr, and others who deny that he ever died at all. This last opinion was founded upon our Saviour’s reply to Peter’s question concerning the destiny of John, which (as he himself intimates) was thus misinterpreted during his lifetime. Those who held it asserted, that “one soul was taken up “ into heaven, alive, under each of the three “ dispensations: Enoch, under the Law of Na- “ture; Elijah, under that of Moses ; and John, “under that of Christ.” Many impostors have 136 ST. JOHN THE EVANGELIST. assumed the person of John, in consequence of this tradition; but none have succeeded thereby. in doing much general mischief, St. John was never married, and it is obsery- able of him, that he is the only man who united. in himself the offices of Apostle, Evangelist, and Prophet.* Bishop Atterbury has made the following observation, which is applicable here both with respect to St. John, and the propriety of compiling hymns. Speaking of the influence of Sacred Music on the passions, and especially on “that most heavenly passion “of Love, which is the surest and most inse- “ parable mark of true devotion,” he says, that — “the Apostle, in whose breast this divine qua- “lity seems most to have abounded, has also. “ spoken the most advantageously of vocal and * instrumental harmony, and afforded us the “best argument for the lawful use of it.. The “ devotion of Angels and Blessed Spirits, per- * Qsorius adds to these titles, Virgin, and Martyr; adopt- ing St. Bernard’s distinction of martyrs in will, though not in fact. ~ Dr. Jortin says, ‘‘ John is called a Martyr by some “¢ ancient Christians ; and so he was, when he was banished “ to an island, and suffered penam vapitalem.” ST. JOHN THE EVANGELIST. 137 formed by harps and hymns, whether the de- “scription be real or metaphorical, certainly “implies thus much, that whatever is said to “be made use of there may now, under the “ Gospel, be warrantably and laudably em- “ ployed.” 138 ST. JOHN THE EVANGELIST. HYMN. « Ler heart and voice combine to greet ‘ The loved Disciple’s Day ; ‘ And, Stranger, rest thy weary feet, ‘ And cast thy griefs away : ‘ For see! thy swelling brows are fraught ‘ With jealous care and sickly thought.’ He thinks perhaps of good St. John, Call'd from his lonely sea, To share the feast and lean upon The Prince of Galilee, Then wanders to his own estate, So fearful, sad, and desolate ! ‘Oh! deem not on the Saint alone, ‘ Christ turns a friendly eye. ‘ He, piteous, looks on every son ‘ Of want and misery, ‘ And every pious heart may rest * Secure on the Redeemer’s breast.’ ST. JOHN THE EVANGELIST. 139 ‘Go; by the cross of suffering stand, ‘ Faithful when many flee ; ‘ Abound in love, his new command, ‘ And Love shall dwell with thee. ‘ His arm, his breast, are freely given, ‘ Thy staff on earth, thy rest in heaven!’ 140 THE INNOCENTS’ DAY. December 28. Tue Children under two years of age, “ the “ primroses of martyrdom,” who were slain by King Herod the Great, in the hope of cutting off the promised Messiah among them, are ce- lebrated this day under the title of ‘The In- ‘nocents. The Festival is of great antiquity. The circumstances, which excited Herod’s fear and jealousy, are related at large by St. Matthew. At the time of our Saviour’s birth, there was a great and general expectation that a Mighty Prince would arise, who should as- cend the throne of David, deliver the chosen people from the yoke of their enemies, and ex- tend the dominion of Jerusalem, to the ends of the earth. Herod undoubtedly participated in these false notions of the Messiah, and, conse- quently, expected that he would prove his rival THE INNOCENTS DAY. 141 and personal enemy.* When therefore he had privily ascertained the time and place of his birth, he did not hesitate to secure his own throne by the murther of that whole infant po- pulation, which it was his first duty, as a king, to succour and protect. There was a “voice in “ Ramah,” as the Prophet foretold, “ lamenta- “ tion and woe ;” but Joseph, being warned in a dream, secured Jesus and his mother by flight, and brought them safe into Egypt. From this flight Divines have concurred in deducing the propriety of avoiding evil by all just and natu- ral means. The number of children, who suffered in this massacre (for Herod had used much cunning and precaution in bringing them together) is stated by the Greek Church in her calendar, and by the £thiopian missals, at fourteen thou- sand. Some, however, have to our comfort con- tended, that they were much fewer. Nothing could arrest Herod’s cruel policy. He even - caused his own child, which was then at nurse * Josephus says, that Herod fancied himself to be the Messiah, and claimed a celestial right to his kingdom, in which he was supported by his Sect, the Herodians. 142 THE INNOCENTS DAY. near Bethlehem, to be bled to death, upon which the Emperor Augustus said, that in Herod’s house, it was better to be his swine than his son; because the custom of the nation secured the swine, but not even it’s religion could save the child. The cruelty of Herod’s design has a fit parallel, in the hypocrisy with which he con- cealed it from the wise men. “Go, and search * diligently for the young child, and when ye “ have found him, bring me word again; that I “ may come, and worship him also.” Thus do wicked men too often make religion a cloke for compassing evil. But the remembrance of Herod’s disappointment should teach them, that God cannot be deceived, though man may; and that it is as idle, as it is perilous, to resist his Providence. The death of this monarch, which " soon followed his massacre, holds out a dread- ful example of retributive justice. He was smitten by a complication of plagues, as un- paralleled, as the crimes which drew them down upon him. My infant readers will not in these times be alarmed. to hear, that it was anciently a custom, THE INNOCENTS’ DAY. 143 both in these realms and in others, “ to whip “ up the children on this morning, that the story “ might stick the closer:” but my authority gravely adds, “ this is to act it over again, in “ kind, by a moderate proportion.” Processions of children, decked with flowers, were customary on this day (which was com- monly called ‘ Childermas Day’) before the Re- formation, but these were forbidden by a pro- clamation of King Henry VIII, A. D. 1540. 144. THE INNOCENTS DAY, HYMN. In Herod's day the Barren sang ; For all through Ramah’s gory vale, Mix’d with the stroke of murther, rang The Infant’s shriek, the Mother’s wail- Lo! every Mother, bending low, Replies to Rachel’s deep despair ; Close strains her own, and weeping now, Now self-consoling, smiles in prayer.: Aye, let her smile, and let her pray, And lift to heaven her darling boy ; Zhat ' For One escap’d thy bloody day, To guide her seed to life and joy. 145 A SHORT REVIEW OF THE SCRIPTURAL AND TRADITIONARY ACCOUNTS OF THE HOLY ANGELS. As men have been found, in all ages, hardy enough to controvert the existence of God, it is not surprising that they have been found to deny the existence of his Angels. But it is de- monstrable from analogy, that “as there is a “ scale of Beings below us, there is one above us. “ At least the conclusion has been pretty gene- - “rally drawn, and the belief.almost universal, of “ such a scale, ascending from us to God, though “the uppermost round of it be at an infinite “distance from His throne. But the direct, L 146 THE HOLY ANGELS. * indeed the only solid, proof of it’s existence is “the Revealed Word, which speaks of angels “and archangels; nay myriads of them, dis- “ posed in different ranks, and rising above each *“ other with a wonderful harmony and propor- “ tion.”* That Angels do never appear to men now, is no just reason for disbelieving their existence. Miracles are not worked now. They and the visible ministry of Angels ceased together, and from the same cause; because the Church had no longer need of them. But — though ‘the Church has no longer need of the visible appearance of the Holy Angels, it has as much need of their ministry as ever. Indeed, a visible communion would not be so safe as what we have. It would lessen the value of our faith, and lead us into superstitious and im- proper worship. The pious and learned Bishop Hall says, in his “ Meditations and Vowes,” “There is no man, nor no place free from “ spirits, although they testifie their presence * Mr. Baxter, in his “ Certainty of the World of Spirits,” wonders that Angels are so little taken notice of, and says he hath counted, in Newman’s Concordance of the Bible, the word “ Angel,” in above three hundred places. THE HOLY ANGELS. 147 “ by visible effects but in a few. Every man *is an Oast to entertaine Angels, though not “in visible shapes, as Abraham and Lot.” “Though many evil are against us, the good “are more. The consideration of the first “ shall keep me cautious; of the last, shall com- “ fort, and keep me ashamed of evil. What, “ though I see them not? I beleeve them. I “were no Christian, if my faith were not as ** sure as my sense.” The Economy of Angels was, in former times, a favourite subject among divines and Jearned men; and to glean historical truths from the voluminous mass of fiction and controversy, still extant, is no easy labour.* Much will be found in them that is traditional and fanciful and curi- ous, as well as what is Scriptural and probable and true; but no one, I trust, will have any dif- ficulty in drawing the line between them. Immaterial Beings are designated by the com- mon name of “Spirits.” Those, who deny the * In the arrangement of the following pages, I have chiefiy followed two rare books, the Angelocratia of Mr. Briscow, and the Militia Spiritualis of Mr. Laurence, the friend of Milton. L2 148 THE HOLY ANGELS. existence of immaterial spirits, must either deny that God exists, or that he is a Spirit, which Christ affirms. In the class of intellectual Spirits are comprised One uncreated, which is God, and two kinds of created, Angelic and Human. The immateriality of Angelic spirits must be understood in a qualified sense. The second Council of Nice adopted the opinion of John, Bishop of Thessalonica, “that Angels “ are corporeal, and either aerial, or igneous ;” having regard, probably, to the text which saith, “he maketh his angels spirits, and his “ ministers a flaming fire.” Though the mate- riality of Angels was in old times zealously con- tested, it seems clear that they have bodies; because Scripture reveals that Christ has a body, and that the Saints, who are to be their companions, shall have bodies, also, like his. Mr. Laurence takes a middle course between the two opinions, and observes, “It will be safe “to say, that in comparison with God they are “bodies, in comparison with men, pure and “ mighty Spirits.”* * Angelus est unimal rationale, hymnisonum, immateriale.— AQUINAS. THE HOLY ANGELS. 149 Angels have appeared to men in dreams, visions, and assumed bodies; and whether these bodies were delusory or real has been another fertile topic of dispute. _ In some instances, they certainly were real. The Angels, who appeared. to Abraham and Lot, ate and drank and washed their feet; which actions seem to prove, that their bodies were substantial. Sometimes, Angels entered into known terrestrial bodies ; as the Serpent, Balaam’s ass, and the Demo- niacs. Aquinas says, that they generally as- sumed human bodies, to show that Christ would do the same. Angels are immortal and immutable. Por- phyry held all spirits to be mortal, and none to endure above a thousand years. Rabbi Avot Nathan, a learned Jew, affirms that Spirits have three things in common with men; pro- creation, food, and death. This however is no doubtful point ; for our Saviour has said, that “in heaven the Angels neither marry, nor are “given in marriage; neither can they die.” All the Angels of Scripture have masculine names. The ancient tribes of Arabia’ wor- shipped female Angels, which they called, 150 THE HOLY ANGELS. “ Daughters of God.” The Jews also he- lieved in a sort of Demons called Shedim, whom they fancied to have been begotten by two Angels, Aza and Azael on Naamah. (the daughter of Lamech) before the flood. The Shedim agree in three things. with the minister- ing Angels; they have wings, transport them- selves from one end of the world to the other, and possess some knowledge of futurity: and in three things they agree with men; they eat and drink, propagate their species, and die. Some of these believe in the Law of Moses, and consequently are good; others are infidels, and. reprobate. Angels know very much, but are not omni- scient. They knew not the mystery of man’s Redemption until it was accomplished; and they know not now the Day of Judgement. They “excel in strength,” but are not infinite in. power: They cannot create, nor work mi- racles.. God divided the Red Sea; which was a miracle; an Angel slew the first-born, which was none: God stopped the Sun in his:course, an Angel gat Joshua the victory. They are in- finitely swift, and. described in Scripture, on THE HOLY ANGELS. 151 that account, as being full of wings. An old Divine calls them “ God’s regiments of horse,” and the Saints on earth his “ regiments of foot.” They are innumerable, according to the testi- mony of David, St. John, and St. Paul: Cal- met suggests that their numbers, with respect to man, are as the ninety and nine sheep, to the one that went astray. They are perfectly holy, and pure, in language. They see the face of God in heaven, who is “too pure to behold “ iniquity ;” and “bring not railing accusation” eyen against the evil ones, which withstand them. How Sin entered into Lucifer, is inex- plicable; but the fact seems to prove that An- gels, as well as men, have a free-will. These Angelic properties are all demonstra- ble from Scripture. A tradition, which may originate in the sacrifices of a sweet savour offered to God, reports that good Angels are peculiarly delighted with sweet-smelling odours, and offended with bad ones; and evil Angels, on the contrary, affect the bad, and cannot en- dure the good. Hence Cedar-wood was plenti- fully used in temples, to drive away these and allure the former. They were even to be dis- 152 THE HOLY ANGELS. tinguished by their own odour, and a tender- nosed Saint could at once detect the presence of an invisible Angel. The strange mystic Jacob Behmen tells us, that Angels are of va- rious colours, brown, purple, green, red, yel- low, blue.* * “ As the flowers in the meadowes do every one receive it’s “ colour from it’s quality, and is named also according to it’s “ quality, so are the Holy Angels also: some are strongest in “ the astringent quality, and those are ef a brownish light, “and are nearest of quality to the cold. And so when the “ light of the Son of God shineth on them, then are they like “a brownish, or purple flash of lightning, very bright and “ clear in their quality. Some are of the quality of the “¢ water, and those are light, like the holy heaven; and when ‘“¢ the light shineth on them, then they look like to a crystal- ; “line sea. Some are strongest in the bitter quality, and “ they are like a green precious stone, which sparkleth like >“ a flash of lightning ; and when the light shineth on them, “then they shine and appear as a greenish red ; as if a car- “ buncle did shine ferth from it, or as if the life had it’s ori- “ ginal there. Some are of the quality of heat, and they are “ the lightest and brightest of all, yellowish and reddish; “ and when the light shineth on them, they look like the flash “ or lightning of the Son of God. Some are strongest in the “¢ quality of love, and those are a glance of the heavenly joy- “ fullnesse, very light and bright; and when theJight shineth | “on them, they look like light-blew, of a pleasant glosse, © ‘ glance, or lustre. Some are strongest in the quality of the THE HOLY ANGELS. 153 In the Old Testament, Angels are called “ Elohim,” which is a name applied to God, and expressive of great dignity. Job calls them “The Morning Stars.” Isaiah uses once the name “Seraphim,” which signifies “burning.” ** Cherubim” is often used, which denotes “ ve- “locity.” The title of “ Watchers,” and “Sons “ of God,”* are, also, applied to them. In the “tone or sound, and those are light or bright also; and ‘¢ when the light shineth on them, they look like the rising of “ the flash of lightning, as if something would lift itself aloft “there. I have reckoned up only some few of the forms “ and colours of them; but there are a great many more that “ might be written down, which I omit for brevity’s sake. “ For as the Deity presenteth itself infinitely in it’s rising “‘ up, so there are insearchable many varieties of colour and “ forms among the Angels.” * Angels are not designed by this title in the sixth chapter of Genesis, as most ancient writers imagine: ‘‘ The Sons of “ God saw the daughters of men, that they were fair; and “ they took them wives of all which they chose.” Jurieu, and after him Whiston, do understand Angeis in this place; and think that St. Jude alludes to the fact here related, when he says they “‘kept not their first estate.” Dallonius inter-- prets these “Sons of God” by “The Chiefs of the Tribes, “€ who were sent by Moses to spy out the land of Canaan.” Some understand “the Rulers and Nobles of the country,’’ and “ the daughters of the Poor and Low.” Others, “the > 154 THE HOLY ANGELS. New Testament, Angels have anid appella- tions beside these. Some of the Jews and early Christians main- tain that there are seven Chief Angels. The Author, who has assumed the name of Diony- sius the Areopagite, asserts that there are three Hierarchies, and three orders of Angels in each. In the first Hierarchy he classes Sera- phim, Cherubim, and Thrones; in the second, Dominions, Mights, and Powers; in the third, Principalities, Archangels, and Angels.* Hence, observes Lord Bacon, the distinction is evident, which God makes between works of wisdom and works of power. We see that in the ranks of Angels, the Seraphim. (the Angels of love) “< male descendants of Shem, and the female of Cain.” It is not improbable that this passage may have given rise to the Mahommedan fable of Harat and Marat, which Mr. Croly has lately wrought into a beautiful poem. The Jews have a similar traditionary fable of the debauchery and punishment of the angel Shamhoza?. * Nine classes of Devils are also reckoned and named. The whole number, which fell, was supposed by ancient writers to be a third of thie creation, because the Dragon in St. John’s Revelation drew down a third part of the stars with his tail) ‘The modern interpretation of Prophecy ap- plies this to the Roman Empire, a third part of the earth, THE HOLY ANGELS. 155 hold the first place; the Cherubim (the Angels of illumination) the second; but that the third and following places are given to Thrones, Prin- cipalities, and the other Angels of power, and ministerial office. These orders, however, are devoid of Scrip- tural warrant; and Bishop Hall takes an op- portunity to censure them in commenting on the Angel’s reply to Manoah: “ Why dost “thou ask after my name, which is secret?” Dr. Sparke is equally severe in his censure of such trifling, justly observing that “in the deep “ silence of the Holy Ghost, our inquiries are “but boldness, and our determinations but “ rashness and presumption.” Nevertheless, it is clear that there is a distinction and subordi- nation among them, from the variety of titles given them in both Testaments; from a passage in the prophecy of Zechariah, wherein one Angel gives command to another ; from the fre- quent expression of “ Hosts and Armies,” which imply a leader; and from Analogy, Beelzebub being called the “ Prince of Devils,” and the rebel Angels a “kingdom,” that is, a governed 156 THE HOLY ANGELS. body. “ That there are degrees of Angels” - saith St. Austin, “I firmly believe, and that “they differ in some sort; but how I know “not, nor do I think myself disparaged by that “ jonorance.” The Angels were created by Jesus Christ, the begotten Son of God. Lactantius teaches that the Nature of the Son and of the Angels is the same, that both are Spirits sent forth from the substance of God, with this difference, that the Son proceeded out of the mouth, the Angels out of the nostrils of God; he with a voice and sound, they silently. This doctrine is justly stiled by Bishop Bull, “insipid, ridi- “ culous, absurd, and manichzism.” The time of their creation has occasioned infinite discus- sion. It has been argued that they were created after the heavens, (the place of their habita- tion) which were the work of the second day, and before the earth, which was the work of the third: but some think that Moses describes only the creation of the visible heavens, and that the Highest heavens existed previously. The word of God, “ Let there be light,” ac- THE HOLY ANGELS. 157 cording to Rupertus, signifies, Let there be Angelic Nature.* St. Augustine thinks, that Angels and incorruptible souls were created on the first day; and that Heaven and Earth mean Spiritual and Corporeal nature. Why Moses did not relate the creation of Angels, is an- swered at once by Photius; because he was not about to give laws to Angels, but to men. He knew also the weakness of his brethren, and rationally concluded, that if they could not be kept from the worship of a Calf, or a Ser- pent, they would not hesitate to give to Angels that worship, which is due to God alone. Manoah’s address to the Angels shows how correctly he judged in this matter. The Talmudists say, that the names of the Angels were brought from Babylon. Tobit is the first, who mentions an Angel by name. This was Raphael. Daniel has taught the names of Michael and Gabriel,+ the only ange- * At talis Triadis natura est undique pure, Ex illo puro certissima lucis origo Cetibus Angelicis, mortali lumine cerni : Qui nequeunt.— GREG. NAZIANZ. + Mahomet says, in the second chapter of The Koran, 158 THE HOLY ANGELS. lic designations occurring in the New Testa- ment. The second book of Esdras, which is generally held to be of a later date than Chris- tianity, speaks of Uriel. 'The Jewish Cabba- lists name some particular Angels as preceptors of the Patriarchs: Raziel, of Adam; Zedekiel, of Abraham; Seliel, of Jacob; Metator, of Moses; Malushiel, of Elias; Cerviel, of David. These names, however, are mere fictions ; and the names of Scripture refer to the nature of the missions, upon which the Angels were sent. Thus Raphael signifies “to heal.”* Gabriel, “‘ Whoever is an enemy to Gabriel or Michael, verily God is “ an enemy to the unbelievers.” Gabriel was “ the Angel of “ Revelations,” as the Persians call him; whence, it is pro- bable, that Mahomet pretended to receive the Koran from him, The spurious gospel attributed to Barnabas feigns that, when the Jews came to apprehend. Jesus, these four Angels, Gabriel, Michael, Raphael, and Uriel, snatched him up into the third heaven, and substituted Judas in his place, who was made to resemble his master and suffered for him. A trick worthy of a modern pantomime. * It would seem that Raphael still follows the same call- ing from the following curious account, which is quoted from Aubrey’s Miscellanies. ‘‘ Dr. Richard Nepier was a “ person of great abstinence, innocence, and piety: He ‘“‘ spent every day two hours in family-prayer. When a THE HOLY ANGELS. 159 “the power of God;” Michael, “who is like “unto God; or so strong in battle.” Zan- chius conjectures, and many Divines agree with “ patient or querent came to him, he presently went to his “ closet to pray ; and told to admiration the recovery or “‘ death of the patient. It appears, by his papers, that he ‘< did converse with the Angel Raphael, who gave him the re- “sponses. Elias Ashmole, Esq., had all his papers, where is *¢ contained all his practice for about fifty years, which he « (Mr. Ashmole) carefully bound up according to the year of “ our Lord, in — volumes in Folio, which are now reposited “in the Library of the Museum in Oxford. Before the re- *€ sponses stands this mark, viz., R. Ris. which Mr. Ashmole “ said was Responsum Raphaelis. In these papers are many *« excellent Medicines, or Receipts for several diseases that “ his patients had, and before some of them is the aforesaid “mark. Mr. Ashmole took the pains to transcribe fairly “ with his own hand all the receipts ; they are about a quire “and half of paper in folio, which since his death were “ bought of his relict by E. W., Esq., R.S.S. The Angel “ told him, if the patient were curable or incurable. There ‘are also several other queries to the Angel as to Religion, “ Transubstantiation, &c., which I have forgot. I remember “one is, Whether the good spirits or the bad be most in “number? R. Ris. ‘ The Good.” “ This Dr. Richard Nepier was Rector of Lynford in “ Bucks, and did practise physick, but gave most to the poor ‘that he got by it, He was nearly related to the learned ** Lord Nepier Baron of Merchistoun in Scotland. Ihave “ forgot whether his Brother.” 160 THE HOLY ANGELS. him, that the Angels do not bear these names in Heaven, where they know each other in- tuitively ; and that the names are not appro- priate, but merely transferable names of office. The occupation of the Blessed Angels in heaven may be thus simply described. It is, to praise God, and to do his will. The first act of their ministry to man, on record, is an hostile one, to drive him forth from Paradise. But they are now reconciled to him through Jesus ‘Christ, who is the mystic ladder seen by Jacob, and is described as having incorporated Angels and men into one family. Christ is stiled the Lord of Angels, who are all commanded by God to worship him. Some imagine, that Angels were mutable and imperfect creatures before the rebellion of Lucifer; but by the grace of Christ were confirmed, and favoured with clearer knowledge and the beatific vision of God. The reconciliation of these heavenly habitants is a blessing, for which we are in- debted to our Redeemer, and how must. it exalt our ideas of his dignity, to reflect, that all that glorious order of Beings above us, not only veil their faces before him: in his divine, but THE HOLY ANGELS. 161 humbly worship him in his human nature! Macarius has taken occasion, from the homage paid by Angels to Jesus Christ, to elevate in general human above angelic nature; and, to support his doctrine, he denies that Angels were created in the image of God. Others sub- scribe to this, understanding however human nature, not as it is, but as it will be in the New Creation. Their arguments are, that He that overcometh by faith shall sit upon the throne of Christ, a station above that of Angels; that men, as Christians, are the very Heirs of salva- tion, but Angels, only ministering spirits; and how shall the very first minister of a State, be equal to the Heir to the Crown? To these may be added Saint Paul’s question to the Saints: “ Know ye not, that we shall judge * Angels ?”* * Mahomet makes all the Angels worship even the clay, whereof man was made. ‘‘ We created man of dried clay, “ of black mud formed into shape, and we had before “‘ created the devil of subtile fire. And remember, when “thy Lord said unto the Angels, ‘ Verily I am about to “create man of dried clay, of black mud wrought into “shape; when therefore I shall have completely formed ““him, and shall have breathed of my spirit into him, do ye M 162 THE HOLY ANGELS. The ministry of Angels on earth was sup- posed, by the Jews, to extend to countries and churches, as well as to individual persons. Many of them went still farther. Achiba says, that there are Spirits in all things; in rivers, hills, plains, trees, &c.: that when they agree, earth yields her stores, trees bring forth fruit, the air is temperate, and the sea calm; and the reverse takes place when they disagree. Angels are, also, placed by the Cabbalists over the four winds ; over the planets, the signs of the Zodiac, and the elements: Seraphim over fire, Cherubim over air, Tharsis over water, and Ariel over earth. It seems certain, that God makes Angels his instruments in working na- tural effects. Evil Angels blew down the house of Job. The Rabbies, Abram Avenzora and Azariel, account for antipathies by the ministry of evil Angels. St. Augustine gives them do- minion over wild beasts. ‘fall down and worship him,’ And all the Angels wor- “ shipped Adam together, except Eblis (the Devil) who re- “‘ fused to be with those who worshipped him.” The adoration of Adam by the Angels is, also, mentioned in the Talmud. . THE HOLY ANGELS. 163 But to. return to Scripture, Angels watch over particular countries and churches. Michael is stiled “Prince of the Jews,” by the Angel Gabriel, in the book of Daniel, who also speaks of the Angels of Persia and Greece. The man. of Macedonia, who appeared in a dream to St. Paul, is supposed to have been the Angel of that country. . The voice of the Angel of the Temple, which cried, “Let us depart,” before it’s final destruction, is mentioned. by Josephus ; and it is conjectured, that places of Christian’ worship, like the old tabernacle, are ornamented with carved Cherubim to denote their real pre- sence. ‘They are immediately interested in the welfare of the Christian church ; for it’s Founder is their Lord, and they were employed both to announce his advent, and to celebrate his vic- tory. St. Paul makes the presence of Angels in churches a reason why women should be covered therein; a veil being a token of subjec- tion and respect, and a bare head among the Jews a mark of shame.* But of this obscure * Adultery was punished by shaving the head. M2 164 THE HOLY ANGELS. text (in Corinthians xi. 10.) many are the inter- pretations. The chief end of the Ministry of Angels, is the promotion of the honour of God in the Salvation of Man, and in this ministry they are indefatigable. Dante compares good Angels with bees for their industry and diligence, and evil Angels with hornets: and Dr. Sparke says likewise ; “ Thousand thousands of Angels are “daily winging it betwixt heaven and earth, “like Bees betwixt their hives and flowers; “transporting, and as it were merchandising, “‘ God’s blessings and man’s prayers.” It was the ancient opinion, that every indivi- dual had a guardian Angel attached to him.* This notion is much strengthened by our Sa- viour’s caution in the Gospel of St. Matthew, that we should not despise little children, “ for “in heaven their Angels do always behold the “face of his Father which is in heaven.”+ * The Mahommedans believe, that two guardian Angels attend on every man to observe and write down his actions ; being changed every day, and therefore called Al Moakkibat, or, The Angels which continually succeed each other. + This text, and Christ’s saying of little children, that “ of THE HOLY ANGELS. 165 Some writers give a company of guardians to every man. Many Angels, they say, accom- panied Lot; many were encamped around Eli- jah; many attended on Jesus; many carried Lazarus to the grave.* “such is thé kingdom of heaven,” have furnished. Jacob Behmen, with an answer to his Query, “ To whom shall I “liken the Angels” “I will liken them to little children, which walk in tHe “ fields in May, among the flowers, and pluck them and make ‘ curious garlands and poseys, carrying them in their handss “ sejoicing, and alwayes talk together of the several forms or _ “ shapes of curious flowers. And when they come home “¢ they shew them to their parents, and they also rejoice in “ their children, and are merry and cheerly with them. So “do the Holy Angels, likewise: they take one another by “ the hand, and walk together in the curious May of Heaven, “ and parly or talk of the pleasant and fair spring, or fruits, *‘in the heavenly pomp, and feed on the delicate blessed « fruits of God, and make use of the beautifull heavenly “ flowers for their play or sport, in their scenes, and make “curious garlands, and rejoice in the delicious pleasant «¢ May of God.” This may be contrasted with the brief sim- plicity of Scripture. * An account of the ascent of St. Macarius the Egyptian to heaven is given by the Translator of his Homilies from an inedited Greek Manuscript. ‘ This then informs us, from “ Paphuutius the Great (one of our Macarius’s disciples, and “¢ who himself had under him the care of others) that in that 166 THE HOLY ANGELS. Different periods have been named for the commencement of a guardian Angel's care; Conversion, Baptism, Birth, Conception. David * Holy night, in which the Blessed soul of Macarius was taken “ from among men, some of them who were favoured with “divine gifts were present; and as they were singing the “ night-service, lo! all on a sudden there shone out upon “the Holy Fathers an exceeding great light, in brightness “ above the Sun. But together with that light there ap- “ peared a multitude of Angels, and the sweet melody of “ heavenly songs was heard. And in the midst of them that * sung, was that particular Cherub, that was sent by God at- “ the begiuning to be a guide to Macarius, outshining all by “ prerogative, excelling in beauty, and carrying off the ‘“ truly-blessed soul of Macarius in his Arms.” ‘The Saint however, was way-laid by three bodies of Devils, who tempted him to self-confidence by their congratulations ; but he made such answer as this, “ But with your leave I have “not at all made a clean escape, but am still in fear.” When however he was safe within the gates of heaven, he an- swered the demons triumphantly, who were scourged back by invisible whips. The Translator observes of this story ; “T do verily believe it to be so far true, as that (to speak “ with the Greek Menologies) that he not only made an * happy exit, but more particularly, that he escaped all the “bands of demons, and arrived to the encampments of “ those Angels, whose life he so closely imitated. And for ¢¢ any thing I dare imagine to the contrary, his soul probably '« was conducted up to it’s respective lot of bliss and glory, “ by a peculiar guard of Angels.” THE HOLY ANGELS. 167 seems to have understood the last to be the true one, and Bishop Hall adopts the same, probably on his authority. The words of St. Paul, “ Are they not all “ ministering spirits, sent forth to minister for “them who shall be heirs of salvation?” have generated an opinion, that Angels are not sent, but to the Elect, that is, to good persons. But this construction is not fairly warranted. Paul says elsewhere, “ All things are for your sakes ;” meaning “chiefly for your sakes ;” and chiefly are Angels sent to the Elect, or, the end of their ministry is accomplished in the Elect only. This accords with God's general provi- dence. He sends his sunshine and his manna to all alike, and vouchsafes Angelic ministry to Balaam, as well as to Abraham his chosen. St. Paul himself presses this argument for impartia- lity, in his first Epistle to Timothy. God may indeed withdraw his Angels, both from countries and persons, which rebel against him; for they are promised only to the faithful, and it is cer- tain that when good Angels depart, evil ones will come. Men are instructed, admonished, or comforted ee 168 THE HOLY~ ANGELS. by Angels (who always, in these days, act in- sensibly) either immediately, by suggesting good thoughts and awakening their fears, or me- diately, by providing teachers for them. “I “am come to teach thee,” said the Angel to the Prophet Daniel. An Angel directed Cor- nelius to send for Peter, and provided a teacher for the Syrian Eunuch in Philip the Deacon: How was Moses troubled when God declared that Israel should not have his presence! He esteemed the people, though under the con- duct of an Angel, as left destitute. The good, therefore, which Angels do is tobe attributed to God, they being only the instruments of his hand. To the question, “Why God makes “use of the ministry of Angels?” . Mr. Law- rence gives this satisfactory answer, “ forthe “good of both Angels and men.” It is good for Angels to co-operate with God. It is good, that a reciprocal love should be formed between those who are to live together, and it is suffi- ciently shown between a parent and a child, that love has no surer cement, than the practice of kimd offices. It is recorded that Hagar, Elijah, and Daniel, with others, under the Law, s THE HOLY ANGELS. 169 received comfort from God’s Angels; and our Saviour also himself, and St. Paul, were solaced by their attendance. They must needs be the best comforters: for they have access to us at all times, and know the best sources and oppor- tunities of consolation. “ Next to my God and “my Saviour,” says the devout Bishop Hall, “I “ shall ever place my greatest comfort and confi- “ dence in the Angels of God.” But the good offices of Angels are not confined to the soul. They defend the body from danger and sick- ness, as in the cases of Elisha and Lot; they provide food, as for Hagar and Elijah; they deliver from prison, as in Peter’s case; and go forth with us, as with Abraham’s servant, to promote our general prosperity. Their vigi- lance never ceases. ‘They lead the feet of the ' righteous by day, and encamp around them by night. It is no where however stated in Scrip- ture, that they assist us with their prayers, as men are exhorted to assist one another ; and to desire their prayers seems to argue a distrust of the efficacy of that intercession, which is made continually before the throne of God, by the One Mediator between God and man. 170 THE HOLY ANGELS. In general, it appears that Evil Angels are permitted to punish men. St. Paul had a mes- senger of Satan to buffet him, and the Devil worked tribulation to the Church of Smyrna. But sometimes chastisement has comesfrom a good Angel, as the dumbness of Zacharias. This we must needs esteem a great mercy. «“ Let me fall into the hands of God,” said David, when he chose a pestilence; and again, “ Let the righteous smite me, and it shall be a “ mercy.”* Thus much for the ministry of Angels during * Later times abound with legends of chastisement ex- ecuted by good Angels. “ An anonymous writer of the se- “cond century, says that Natalis, a Confessor, having ac- “cepted of a Bishopric among the heretics, was severely *¢ scourged all night by Angels, and the next morning re- “ pented and returned to the Church, The testimony of “ this unknown writer cannot be of great authority, but the “ story seems to have given the hint to Jerome, to feign that “ he also underwent the same discipline for studying profane “ authors ; Cicero, Virgil, &c. Upon which one of the Ita- “ Jian Ciceronians hath observed, that if Jerome was whip- *¢ ped for being a Ciceronian, i. e., for writing altogether in “ the stile and manner of Cicero, he suffered what he did “not deserve, and might have pleaded ‘not guilty,’”— JORTIN. THE HOLY ANGELS. 171 our lives. The Angel of Death, whom some name Duma, was supposed by the Jews to be an Evil Angel. The Rabbins, as Calmet in- forms us, maintain that he stands at the head of a death-bed, holding a naked sword, with three drops of gall on it’s point. These he lets fall successively into the mouth of the dying man, who gasps at the sight of him. The first drop kills him, the second makes his body pale and livid, and the last prepares it for decomposition. All, however, is not over yet. The dead man revives in the grave, when the Angel strikes, and separates the body with an iron chain, half of which is burning hot, and half cold as ice. This ceremony being concluded, Good Angels come, and reunite the parts of the body, and replace it in the grave.* * The Mahommedans call the Angel of death “ Azrail,” and give the following traditionary account of his appoint- ment to that office. ‘“ When.God designed to create man, “ he sent Gabriel and Michael and Israfil, one after another, “ to fetch seven handfuls of earth for that purpose, of diffe- “ vent colours: (whence they account for the difference of “¢ complexion among men). But the Earth, desiring them to “ represent her fear to God, that ‘the creature he designed “to form would rebel against him, and draw down his 172 THE HOLY ANGELS. But to turn from fable to truth: We have reason to believe that the Angels care for us to the last, and show us most love, when we most need it, viz., on our death-bed. ‘They comfort the good, and shed a composure over the de- parting spirit, which has often astonished look- ers-on; and they keep off evil spirits, whose business at such a time is to terrify, and restrain “ curse upon her,’ they returned without performing God’s “command. Whereupon he sent Azrail, who executed his *< commission without remorse; for which reason God ap- “ pointed that Angel to separate souls from their bodies.”— SALE. A story, which in some respects resembles this, is told by Calmet, out of the book concerning the assumption or the death of Moses. “The honr of Moses’ death being come, *¢ the Lord required Gabriel to command his soul out of his “ body, but he excused himself: St. Michael likewise de- ‘¢ sired to be dispensed with in this particular, as did also “ the Angel Zinghiel, who said, that having been Preceptor “¢ to Moses, he could not resolve with himself to take away “ his life. Samael made his approaches to him with a design “ of forcing the soul of this Conductor of God’s people out “ of his body, but was so struck with the lustre of his counte- “ nance, and the virtue of God’s name written on the rod “ which Moses made use of in performing miracles, that he ‘¢ was obliged to retire. So that God himself came to sepa- “ rate the soul of his Prophet by giving him a kiss.” THE HOLY ANGELS. 173 from repentance. Many holy Martyrs both of ancient and modern times, have declared that Angels stood by, and relieved their suffer- ings. I doubt not, that all experienced visi- tants of the sick and dying have seen beds of . death turned to beds of rapture; none of these will deny that Beings of another world may haye sung a requiem to the fainting soul, un- heard by all besides; some, perhaps, may have caught the half-uttered name of Angel, in the last faint expressions of the dying Saint. This inestimable comfort, which almost literally takes away “the sting of death,” was obtained for us by our Blessed Saviour; but he was himself destitute of it. He did not in this sense “ die “ the death of the righteous ;” but, being laden with our sins, he endured the most terrible as- sault of death and Hell in his own person, that those who should believe in him might be spared from it. This it is necessary that we should deeply impress on our minds, if we would at all enter into that agony of spiritual desola- tion, which forced even the long suffering and patient Jesus to cry out; “ My God, my God, “ why hast thou forsaken me?” When the soul of man is at length released 174 THE HOLY ANGELS. from the burthen of the flesh, Angels conduct it to Paradise. Whether they hold communion with it in it’s disembodied state is not recorded.* But it is revealed in Scripture, that they shall All attend the Lord Jesus, at his second coming to judge the world; shall witness his justice and mercy, and his final triumph over Sin and the Devil; shall execute the sentence of wrath upon the wicked; but gather the Elect together, and usher them with unspeakable joy and trium- phant love into their own eternal heavens, into the presence of their common Maker and pre- server. It only remains for us to consider, what re- turn we ought to make to the Blessed Angels, for the care, which they take of us. What de- gree of honour is their due? “What is alike proper for us to pay, and for them to receive ? Not positive adoration or worship, certainly, as offered by the Essenes and other Jewish sects ; nor that minor degree of worship, which the Church of Rome offers to them at this day. “ See thou do it not,” twice said the Angel to St. John, when he fell down at his feet to wor- * See some considerations on the state of the soul after death, in the notice prefixed to All Saints’ Day. THE HOLY ANGELS. 175 ship him; “ for I am thy fellow-servant. Wor- “ship God!” And St. Paul warns the Colos- sians, “ Let no man beguile you of your re- “ward, in a voluntary humility and worship- “ping of Angels, intruding into those things “ which he hath not seen.”* Dr. Jortin truly remarks on this subject, that “the worship, “which so many Christians pay to Angels and “ Saints and Images and Relics, is really a false “ worship, hardly distinguishable from idolatry. “ When it is said, in excuse, that ‘they worship “these only as Mediators,’ that alters the case “very little; since to apply to a false Mediator “is as mucha departure from Jesus Christ, our “ only advocate, as to worship a fictitious deity “is withdrawing our faith and allegiance from “ the true God.” * Lord Bacon’s interpretation of this passage is marked with his usual judgement :—Aétamen si hoc monitum diligenter perpendas, duo duntaxat in eo vetita reperies ; adorationem scilicet, qualis Deo debetur, Angelorum ; et fanaticus de iis opi- niones, vel ultru creature sortem eos efferentes, vel ampliorem de tis cognitionem quam quis reverd adeptus sit, venditantes 2 Caterum sobria circa illos inquisitio que vel per rerum corpo- rearum scalam ad eorum naturam pernoscendam, ascendat, vel in anima humana, veluti in speculo, eam intueatur, neutiquam pro- hibetur. 176 THE HOLY ANGELS: ss . From a careful review of the Angelic minis* ~ try, and the condition of Man, the Honour due to the Holy Angels will appear’ to be this: thankfully to acknowledge their good:offices ; to love them, because they love God and us ; to be careful not to offend them by. sin and unclean- ness, or evil speaking; to promote our commu- nion with them by holy and obedient lives, doing the will of God on earth, even as they do it in heaven; by looking for their countenance and society with the eye of faith, in those times of trouble when the soul even of the righteous seems to be “‘ left alone in the earth ;” by quick repentance whenever we do amiss, for our Sa-. viour tells us that “they rejoice over the sinner _ “that repenteth ;” and lastly, by following the example of their holy desire to look into the : Mysteries of Divine Love, and their active and harmonious praise, singing with them, “ Holy, holy, holy, is the Lord God of Hosts, “ Heaven and Earth are full of his glory !” THE END. J. M‘Creery, Tooks-Court, ; Chancery-Lane, London. DATE DUE DEMCO 38-297 S | piv.s. 283.42092 B259 P967 1822 Barnard Protestant Beadsman _ is LULeoOt or $$ DURHAM, NORTH CAROLINA 27706 wi d68ere INN IVT -\ \ —