^  /  .li/.o 
 
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 in  ^emori^  of 
 
 3ubge  ^amuef  (gUiffer  QSrecftinribge 
 
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•  %cn/ilie</  in  /A/ ''//ar/c/.     flEsd  C.llfK:  4^-.  ?<c. 
 
A 
 
 COMPANION 
 
 FOR    THE 
 
 Festivals  and  Fasts 
 
 OF      THE 
 
 Church  of  England: 
 
 WITH 
 
 COLLECTS  and  PRAYERS  ' 
 
 For  each  SOLEMNITY. 
 By    ROBERT  'NE  LSON,   Efq. 
 
 The  Twenty-Seventh  Edition. 
 
 The  Righteoui fuiU  be  in  everiifling  Remembrance.     P  .cxii.  6. 
 
 Seeing  we  are  compajjid  about  witbfo  great  a  Cloud  of  Witnejjes,  let  us  lay 
 afide  every  Weight,  and  the  Sin  which  dolhfo  eafily  befet  us,  undid  us  run 
 with  Paiience  the  Race  that  is  Jet  before  us.     Heb.  xi..  I. 
 
 Deo,  BcnLficiorum  ejus,  folemnibus  feflis  &  diebus  ftatutis,  di- 
 camus  fdcramufque  mcmoriain  ;  nc  volumin'^  temporura  iu- 
 grata  fubrcpat  ublivio. 
 
 S.AuguJi.  deCiiit.  Dei,  lib.  x.  c.  4. 
 
 Grandis  Labor,  fed  grande  Prseinium,  effc  quod  Martyrcs,  eflc 
 quod  Apolloli,  eflJc  quod  Chrillus  t(l. 
 
 5.  Hieron.  ad  Eujlach.  de  Cajt.  Virg. 
 
 LONDON: 
 
 Printed  forS.CROwBF.R,T.L()\GMAN,  B.  Law  and  Son, 
 C.  CoRBETT.  G.  G.J. and  J.Ruhi  nsons,  S.  Bladon, 
 R.  Baldwin,  J.  Hayes,  W.Stuart,  J  Nichol, 
 T.  Evans,  F.  and  C.  Rivington,  R.  Faulder, 
 W.  Lowndes,  G.  and  T.  Wilkie,  H.  Gardner., 
 }.  Walker,  J.  Scatcherd  and  J.  Whitaker,  and 
 E.  Newbery. 
 
 MDCCXCV. 
 
ROBERT  NELSON,  Efq.   the  pious  Author 
 ot  this  excellent   Book,   was  born  the   22d 
 o{'Jnnr,    1656,  being  the  Son  of  Mr.  John  NelJ'on^ 
 a    coniideniblc  Turkey  Merchant  of  London^  and 
 Deicia\\\'s,  V/ife,  Sifter  to  Gabriel  Roberts^  a  Turkey 
 Merchant  alfo    of  the   fame    City.     His  Father 
 dying  when  he  was  young,  he  was  left  to  the  Care 
 of  his  Mother,  and  her  Brother  Sir  Gabriel,  who 
 being  made  his  Guardian,  was  very  careful  of  the 
 Education  of  this   his   Nephew,  who  was  indeed 
 beloved   by   every  one,  being   a    moft   beautiful 
 Youth,  and  of  fine   natural  Parts.     He  was   for 
 fome  Time  at  St.  Paul's  School,   m  London;   but 
 the  principal  Part  of  his  Education  was  under  a 
 private  Tutor  in  his  Mother's  Houfe,  from  whence 
 he  went  to    Trinitv  Colle^ey  in  Cambrid;!;e^  where  he 
 was  entered  Fellow-Commoner.     He  married  the 
 Lady  Tbeophila  LucVy  Relict  of  Sir  Kinsman  Lucy, 
 and  Daughter  of  John ^  late  Earl  of  Berkley-     His 
 Lady  enjoyed  but  an  ill  State  of  Health  ;  for  the 
 Recovery  of  it  he  palTcd  over  with  her  into  France, 
 and  went   to   Aix  la  Chapelle^   where  he  contined 
 fome    Time,   and   afterwards   proceeded   on    his 
 Travels  throuf^h  France^  IlalVy^wvA  Germany.  Never 
 was  any   EngUJhman   known  to  be    more  careffed 
 in  all    the    foreign   Courts   which  he   vifited,   as 
 the  many  Letters   written  to   him  from    Princes, 
 Miniftcrs  of  State,    and   Perfons   of  Diftinction, 
 do  abuntly   tcllify.     Nor  was  he    lefs   eflcemcd 
 in   England^   his    Acquaintance    being    generally 
 among  fuch  as  were  mod  remarkable  for     Piety 
 and  Learning,  of  whom  the  good   Mr.  Kettlewell 
 was   one ;  1  here  particularly  mention   him,  be- 
 caufe  to  hiin  we  owe  Mr.    Neljon's  firfl:  engaging 
 in  this  ufeful    Work :    Which   whofocver    reads, 
 will   find  it  no  fmall   Addition  to  the  Pleafure 
 and  Advantage  he   fhall  reap    by  it,   to  conlider 
 that  it  is  the  Work   of  a    line   Gentleman,   and 
 
 A  2  one 
 
one   who  never  entered  into  holy   Orders;  be- 
 caufe  this  will   fhevv  what   Injuflice   thofe  Men 
 do  to  our  moft  Holy   Religion,  who  reprefent  it 
 as  a  morofc,  narrow-fpirited  Inftitution,  fit  only 
 to  be  pradifed  by  Hermits  and  Reclufes.     Mr. 
 Nel/ons  other  Qualifications,  of  a  comely  Perfon- 
 age,  a  genteel  Deportment,  and  a  fair  Fortune, 
 were   fo  far  from   being   inconfiftent  with  that 
 genuine  Spirit  of  Piety   which  always  Ihewed  it- 
 felf  in  him,  that  they   were  no  fmall  Ornaments 
 to  it :   Thcfe  external  Edowments  of  Nature  and 
 Fortune  ferved    to  i^Ql  off,  and  make   his  Virtue 
 the  more  amiable  and  captivating;   as  his  Virtue 
 made  thofe,  which  are  by  themfelves  unworthy  to 
 be  efteemed,  appear  as  real  Accomplifliments. 
 
 His  Corpfe  was  depofited  in  the  New  Burying 
 Ground  in  Lamb's  Conduit  Fields,  then  firfl  con- 
 fecrated  on  that  Occafion.  A  fquare  Monument 
 was  afterwards  ereded  over  him,  containing,  on 
 the  four  fides  of  it,  the  following  Infcription, 
 drawn  up  by  George  Smalridge,  Lord  Bifliop  of 
 BriJ'loL 
 
 H.  S.  E. 
 
 Robert  us     Nelson,  Armiger. 
 Qui, 
 
 Patre  ortus  Johanne  Cive  Londlnenfi, 
 
 Ex  Societate  Mercatorum  cum  Turcis  commerclura 
 
 Habentium,  Matre  Delicits  Sorore 
 
 Gab?-iel!S  Roberts  Equitis  auratijCX  eadem 
 
 Civitate  &  eodem  Sodalitio,  uxorcm  habuit 
 
 HcnoratilTimam  Dominam  TheophUam 
 
 Lucy^  Kl)igS7nanm  Lucy  Baronnetti  viuuam, 
 
 Praenobills  Johannis  Comitis  de  Berkeley 
 
 Filiam,  quam  Aquifgranum  ufque  valetudinis 
 
 Recuperandas  caufa  proficifcentum  lubentur 
 
 Comitatus,  ad  extremum  vitse  terminum 
 
 Summo  amore  fovit  morte  divulfam 
 
 Per  novem  annos  fupciftes  plurimum  defideravit. 
 
 3  Literis 
 
Literls  Grscis  &  Latmis, 
 
 Q_uas  partim  in  Schola  Paul  In:?, 
 
 Partlm  intra  domefticos  parietes  didicerat, 
 
 Linguarum  Gallicae  &  Italicse  peritiam 
 
 Lutetiae  &  Roma^  agens  facile  adjunxit. 
 
 In  omni  fcrc  Literarum  gcnerc  verfiitus, 
 
 Ad  Theologize  fludium  animum  prxcipuc  appnlif : 
 
 Et  fclici  pariter  memoria  atque  acri  judicio  pollens, 
 
 Anciqiiitatiim  Ecclcfiafticarum  fcientia 
 
 Inter  Clericos  enituit  Laiciis. 
 Pcragrata  feme!  atque  itcrum  Europa, 
 Poflquam  diverfas  Ctvitatum 
 Et  Religionum  formas  cxploraverat, 
 Nullam  Reipublica:;  adminiflrandx  rationem 
 Monarchiic  domi  conftituae  prxpofuit, 
 Caeteras  omnes  Ecclefias  Anglicanas  Icnge  pofthabuit 
 Hanc  ipfi  femper  caram 
 Beneficiis  auxit. 
 Vita  exornavit, 
 Scriptis  defendit, 
 Fillus  ipfius  obfcquentifllmus, 
 Et  propugnator  imprimis  ftrenuus. 
 Nulla  erat  bonorum  Virorum  communitas, 
 Aut  ad  pauperum  libcros,  fumptu  Locupletiorum 
 Bene  inftruendos, 
 Aut  ad  augendam  utilitateni  publicam 
 Aut  ad  promovcndam  Del  gloriam  inftituta, 
 Cui  non  fe  libenter  focium  addidit. 
 
 Hi  fee  ftudiis  Sc  temporls  &  opum 
 
 Partem  longe  maximam  inipcndit. 
 
 Qiiicquid  Facultatum  lupererat, 
 
 Id  fere  omne  fupremis  tabulis 
 
 In  eofdem  ufus  legavit 
 
 Dum  id  fibi  ncgotii  unice  dedit,  Deo  ut  placeret, 
 
 Sevcram  interim  Chriftianae  Religionis 
 
 Ad  quam  fe  compofuit,  difcipliiiam 
 
 A  3  SuavilUma 
 
Suavlfiima  morum  facilitate  ita  tefnperavit, 
 
 Ut  hominibus  perraro  difpliceret : 
 
 In  illo  enim,  fi  in  alio  quopiam  mortalium. 
 
 Forma  ipfa  Honefti  mire  elucebat, 
 
 Et  amorem  omnium  facile  excitabat. 
 
 Cum  Naturae  fatis  &  Gloriae, 
 
 Bonis  omnibus  &  Ecclefiae. 
 
 Pansm  diu  vixiiTet, 
 Fatali  Aftiimate  correptus 
 Kenfingtoniae  animam  Deo  reddidit. 
 Vitas  jam  ad^e  recordatione  Isetus, 
 Et  futuras  fpe  plenns. 
 Dum  Chriftianum  Sacrificium  rite  celebrabitur, 
 Apud  San61:ae  Coenae  participes, 
 Nelsoni  vigebit  memoria. 
 Dum  folennia  recurrent  Fefla  &  Jejunia, 
 
 Nelsom  Faflos  jugiter  revolvent  Pii : 
 Ilium  habebunt  inter  Hymnos  &  Preces, 
 Ilium  inter  facra  gauiia  &  fufpiria 
 Ccmitem  pariter  &  adjutorem. 
 Vivit  adhuc,  &  in  omne  asvum  vivet, 
 Vir  pius,  fimplex,  can-Iidus  urbanus  : 
 Adhuc  in  Scriptis  poft  mortem  editis, 
 Et  nunquam  morituris, 
 Cum  nobilibuf.  &  locupletibus  mifcet  colloquia  ; 
 Adhuc  eos  fermonibus 
 Multa  pietate  &  eruditione  refertis 
 Delegare  pergit  Sc  inftruere. 
 Ob.  i6,  Jan.  Ao.  Dom.  1714, 
 yEtat.  fuae  59. 
 
 THf: 
 
THE 
 
 PREFACE. 
 
 J  "THINK  myfelf  Jo  far  obliged,  by  that 
 '*'  RefpeB  that  is  iifually  paid  to  the  candid 
 and  chaiitable  Reader,  as  to  acquaint  hiniy 
 before  he  engages,  with  what  he  may  expeSl 
 from  the  following  Treatife :  The  Defign 
 whereof  is  an  Attempt  to  refcue  the  Feftirals 
 rzA/^Fafts  of  the  Church  o/' England,  not  only 
 from  the  Prejudices  of  thofe  who  have  not 
 yet  reconciled  the mf elves  to  Her  conftitution  : 
 but  chiefly  from  the  Contempt  ajid  Negleft 
 (f  fuch  as  profefs  themfelves  Her  obedient 
 Members,  who  own  Fler  Authority  in  indiffe- 
 rent  Things,  and  who  upon  all  Occajions,  praife 
 and  extol  the  Piety  and  Ufefulncfs  of  fuch  In- 
 fitiitions.  And  farther,  humbly  to  of  er  fuch 
 Aid  and  AJJiflance  to  well-difpofed  Minds, 
 that  they  may  be  efiabled  to  improve  all  thefe 
 holy  Seafons,  to  the  Advantage  of  their  hn-\uh.\v,<i. 
 mortal  Souls,  and  to  the  fccuring  that  Eternal 
 Reft  that  remains  to  the  People  of  God. 
 
 In  order  to  this  Purpofe,  I  have,  in  the 
 Preliminary  Inftru6lions,  endeavoured  to  clear 
 the  Obfervations  of  the  Feftivals  and  Fafts 
 from  tkofe  Obje^lions  they  were  fnofl  expofed 
 to ;  and  have  made  it  my  Bufmefs  to  fit  them 
 in  fuch  a  Light,     as     may    bef    difcover  their 
 
 A  4  Beauty 
 
ii  PREFACE. 
 
 Beauty  and  Excelle?2cy.  And,  indeed,  except  we 
 will  acknowledge  fome   Power    in  the   Church, 
 
 to  determine  the  Modes  and  Circumftances  oj 
 Pubhc  Worfhip,  and  to  oblige  us  in  indiffe- 
 rent Matters,  //  is  impojjible  there  fhould  be  any 
 
 fettled  Frame  of  things  in  any  Chriftian  Society 
 in  the  Worlds  T^he  Rule  that  is  laid  down  by 
 St.  Paul,  for  the  CondvM  of  all  Chriftian 
 jCor.xiv.  Churches,  is,  that  all  things  be  done  decently, 
 *^'  and  in  order  5  in  which,  as  it  fuppofes  a 
 Power  in  our  Governors  to  determine  thefe 
 decent  Things,  and  to  prefcribe  the  necefjary 
 Order,  and  is,  moreover,  a  Meafurej^r  them 
 to  proceed  by  in  efiablifmng  their  Injunctions  5 
 
 fo  it  mufi  necefjdrily  imply  an  Obligation  in  us 
 that  are  governed  to  fubmit  tofuch  Determi^ 
 nations,    and    to    obey  fuch    Regtdations ;     not 
 
 from  any  binding  Power  in  the  Nature  of  thofe 
 'Things  that  are  enjoined,  but  by  virtue  of  that 
 Obedience  we  owe  to  lawful  Authority, 
 which  is  fo  plainly  and  pofitively  inforced  upon 
 us  in  the  holy  Scriptures.  For  thofe  Things 
 that  the  Lav^s  of  God  have  not  made  necefjary 
 Duties  by  being  commanded,  or  Tranfgreffions 
 by  being  forbidden,  are  indifferent  iri  their 
 own  Natufe,  and  may  be  determined  either 
 Way  by  lav^ful  Authority  ;  and  thofe  that  are 
 SubjeBs  ought  to  yield  Obedience  to  fuch  De- 
 termnation,     becaufe   they    are     commanded  to 
 
 obey 
 
PREFACE.  iii 
 
 obey  thofe  that  have  the  Rule  over  them,  and  n.b.  xUi, 
 to  fubmit  themfelves.  '^' 
 
 Thus    it   is  the   Duty  of  all    Chri/iians^   to 
 humble  themfelves  before  God  with  Fafring  and 
 Prayer:    Frequently    to    admire   and  adore  the 
 infinite   TVifiom    and  Goodnefs    of  God  in    the 
 Myfteries  of  our  Redemption :  T^hankfuily  to 
 acknowledge  thofe  Advantages   we  ha'ue  receive 
 edfrom  the   Labours   of  the  Apoftles,  wh-o  by 
 miraculous  Gifts    and   Graces^     were  fitted  to 
 convert    the    World.      But   as   to    the    certain 
 Seafons  when  thefe   Duties  are  publickly  to   be 
 perfor?ned,    and  as  to  the  Way  and  Manner   of 
 difcharging    them^     that    mu[l   be     left  to  the 
 Determinations  of  our  lawful   Governors  ;  for 
 what  we  are  obliged  to  perjortn   at  fome  TimeSy 
 cannot  be  lefs  a  Duty  wheii   lawful  Authority 
 enjoins  a    certain  Time  for  the  performing   it. 
 And  if  we  confider  that  the  Foreign  Churches 
 have    preferved   in    their     Communion  f ever al  co^i.^oh, 
 Fefiivals^  and  that  the  Remaijis  of  ChrijUanity,  ..v,?;,',di7p. 
 which  Jim  fubf/i  in   the   Greek  Church,    are  iC^l':';^^ 
 very   much  owing    to    the  folemn  Obfervation  f/^f"'^*^ 
 of  their  Fealls  and  Fafts,    there  is  not  the  leq/i  ]^.J^!^'^ 
 Reajon    we  fould    refufe    Obedience     to    fuch  i'-  ^5- 
 hifitutions  as   are   owned    by  the    Proteltant 
 Churches    abroad^    and  have   had   fo  good  an 
 EffeSl  in  a  Church  otherivays  over-run  with  Ig- 
 norance under  the  OpprefTion  ^y^Inhdels. 
 
 As 
 
IV  PRE  F  ACE. 
 
 As  for  thofe  ivho  profefs  thefe  Principles, 
 they  ought  to  attend  to  the  true  ConfequeJ2ces  of 
 them,  which  would  oblige  them  to  pay  fuch  Re^ 
 gard  to  Dsiys  fef  apart  by  the  Church  /or  Holy 
 Ufes,  as  to  frequent  the  Public  Ailemblies, 
 and  to  join  all  the  ABs  of  Public  Worfliip, 
 and  to  make  them  ferviceable  to  thofe  ^vAs  for 
 which  they  were  inflituted.  It  is  highly  pro- 
 bable, from  Ail  Sandays  in  the  Tear  being 
 placed  at  the  Head  of  the  Feftivals,  that  it 
 was  the  Intention  of  thofe  that  compiled  the 
 Liturgy,  that  they  flzould  alt  be  obferved  after 
 the  fame  Manner,  not  only  with  Prayers  and 
 an.xui,  'j'l^j^j^j^fgjyjj-jgs^    })iii  cii^j^jj  ReRyrc;;/  ordi?iary 
 
 Labour.  Ajtd  this,  I  think,  farther  appears 
 fmm  the  Words  of  the  Thrteenth  Canon, 
 wherein  all  Manner  of  Perfons  within  the 
 Church  of  EngLnd  are  enjoined  to  keep  the 
 Lords- Day,  commonly  called  Sunday,  and 
 other  Holy-days,  according  to  God's  holy 
 Will  and  Pleafure,  and  the  Orders  of  the 
 Church  oi  England,  preferibed  in  that  Behalf; 
 that  is,  in  hearing  the  Word  of  God  read 
 and  taught,  in  private  and  public  Prayers  ; 
 in  acknowledging  their  Offences  to  God, 
 and  Amendment  of  the  fame ;  in  reconciling 
 themfelves  charitably  to  their  Neighbours, 
 where  Difpleafure  hath  been ;  in  oftentimes 
 receiving  the  Communion  of  the  Body  and 
 Blood  of  Chrijl,  in  vifiting  the  Poor  and  Sick, 
 
 ufing 
 
PREFACE.  V 
 
 iifing  all  godly  and  fobcr  Converfation.  And 
 that  the  People  might  not  negleB  their  Duty  in  ^'"-  *'"' 
 this  Particular^  every  Parfon,  Vicar,  or  Curate, 
 is  obliged  to  give  Notice  every  Sumhiy,  whe- 
 ther there  be  any  Holy-days,  or  Fafting-days 
 the  Week  following  ;  and  if  he  fhould  wit- 
 tingly offend,  being  once  admoniflied  thereof 
 by  his  Ordinary,  he  is  to  be  ccnfurcd  ac- 
 cording to  Law,  until  he  fubmit  himielf  to 
 the  due  Performance  of  it.  Tet  CiiJJom, 
 which  in  I'ime  comes  to  be  a  Law^  or  the 
 Interpreter  of  it,  hath  made  this  Reft  frotn 
 ordinary  Labour  upon  all  Feftivals  impraBi- 
 cable  J  Jo  that  the  beji  People  content  themfehes 
 only  loith  more  folemn  De^jotions  on  mojl  of 
 the  Holy  Days,  and  think  they  Jatisfy  their 
 Obligatiotis  at  Jiich  Times  by  ferioujly  attend- 
 ing the  Divine  Service,  and  JQinmg  in  all  the 
 ^(^j  o/"  Public  Worfliip  J  it  7Wt  being  evident 
 that  more  is  expelled  by  our  Governors. 
 
 But  thus  much  we  certainly  owe,  not  only 
 to  the  Jufticc  of  our  Principles,  but  out  of 
 RefpcB  to  thofe  that  are  not  Friends  to  the 
 Conflitution  of  the  Church  ;  for  how  can  we 
 fuppofe  they  will  be  prevailed  upon  to  obferve 
 Days,  when  we  pay  no  Regard  to  them  our^ 
 f elves ;  or  if  when  we  dijlinguijh  them  from  other 
 Days,  it  is  only  by  our  Vanities  and  Follies, 
 by  our  Excefs  and  Intemperance,  by  dedi- 
 cating them  to  Pkafure   and  Divcrfion,    when 
 
 Piety 
 
vi  PREFACE. 
 
 Piety  and  Devotion,  the 'great  End  and  Defgn 
 of  their  Inftitution,  isfo  negleSied? 
 
 Upon  this  Occafwn^  I  thijik  it  a  great  Piece  of 
 Juftice  to  ackfiotvledge  and  cotnmend  the 
 Pious  and  Devout  Practices  of  the  Religious 
 Societies ;  who  in  this  Pointy  as  well  as  in 
 many  others,  dijlinguifd  themfehes  by  their 
 regular  Conformity  and  Obedience  to  the 
 Laws  of  the  Church  ;  for  they  conjlantly  at- 
 tend the  public  AfTemblies  upon  fuch  holy 
 Seafons.  And  till  they  can  communicate  re- 
 gularly in  their  own  Parifh  Churches  upon 
 ^t.Mary  fuch  Days,  they  embrace  thofe  Opportunities 
 and^sai.  t  that  arc  pronjidcd,  there  being  two  Churches 
 Sc""^S.'"  ^^  London  employed  for  that  Purpofe  ;  where 
 they  as  duly  receive  the  BleJJ'ed  Sacrament 
 iipoifall  Feflivals,  as  they  perform  all  the  other 
 ABs  oj  public  Worfiip.  How  they  fpend  the 
 Vigils,  in  preparing  their  Mi?ids  for  a  due 
 Celebration  of  the  enjidng  Solemnity,  is  more 
 private,  but  not  lefs  commendable.  And  the 
 great  Care  they  take  to  fupprefs  the  T) awnings  of 
 Enthufiafm,  end  to  difcountenance  the  firji 
 Appearance  of  any  vicious  PraBices  amongfi 
 their  Members-,  and  the  Methods  they  impofe 
 before  Delinquents  are  entirely  reconciled,  or 
 totally  rejeBed,  is  fuch  a  Preparation  of  the 
 Minds  of  the  Laity,  for  the  Reception  of  that 
 Dilcipline  which  is  wanted  in  the  Church,  that 
 if  ever    we    are  blejfed  with  what  good  Men 
 
 'wijh 
 
PREFACE.  ^'^ 
 
 wififory  and  bad  Men  fear,    thefe    Religious 
 Societies    ivill  be   "oery   infirumental    in   intro- 
 ducing  it,     by    that     happy  Regulation  ''^hich  ^^_^^^^ 
 prevails  amofigfi  them.       And  'while  they    P^y  ^^^^ 
 that    Deference  they  profefs  to  their   Parochial  ord.  Vu. 
 Minifters,    and  are  ready  to  be  governed  by 
 their  Rules   and  Orders  to   the   Judgment   of 
 the  Reverend  Clergy  j  I   cajinot  apprchefid  but 
 that   they   muft  be  very  ferviceabk  to  the   In- 
 tereft  of  Religion,    and  may  contribute    very 
 much  to  revive  that  true    Spirit  of  Chriftia- 
 nity,    v/j/V/j   was  fo  much    the    Glory   of  the 
 Primitive  Times.     And  I  fee  no   Reafon  ivly 
 Men   may  not  meet  and  confult  together,    to 
 improve  one  another   in  Chriftian  Knowledge 
 and  by  mutual  Advice  take  Meafures   how   bejl 
 to    further    their  own   Salvation,    as   well  as 
 promote   that   of  their   Neighbours  ;    when   the 
 fame  Liberty  is  taken  for  the   Improvement  of 
 Trade,  and  for  carrying  on  the  Pleafurcs  and 
 Diverfions  of  Life.     And  ifatfuch  Meetings 
 they  f  jail  voluntarily  fubfiribe  any  certain  Sums 
 to  be   difpofed  of   in  fuch   Charities    as  fiall 
 feem    moji    proper    to    the   Majority  of  their 
 Members,  I  cannot  imagine  how   this  can  de- 
 ferve  Cenfure,    when  the  liberal  Cov.iributions  of 
 Gentlemen  tofupport  a  Horfe-Race  or  a  Mu- 
 fic-Meeting,    have  Jicver  been  taxed  with  the 
 
 leaf  Illegality. 
 
 And 
 
viii  P  R  E  F  A  C  E. 
 
 Can.  xli. 
 73. 
 
 And  as  for  thofe  ObjeBiom  which  arc  urged 
 againfl  thefe  Societies  from  fonie  Canons  of 
 the  Church  ;  they  feem  to  he  founded  upon  a 
 Mifundejfanding  of  the  Senfe  of  thofe  Canons ; 
 the  firji  whereof  was  defigned  againjl  the  per- 
 nicious Opinions  of  the  Anabaptills,  and  the 
 latter  only  againji  fuch  Meetings  and  Conful- 
 tations  as  tended  to  the  impeaching  or  deprav- 
 ing of  the  Do(5trine  of  the  Church  oi  England^ 
 of  the  Book  of  Common-Prayer,  or  any  Part 
 of  the  Government  and  DifcipHne  nov^  efla- 
 bliflied  in  the  Church  o{  England  -,  neither  of 
 which  Confequences  can  jujily  be  charged  upon 
 Religious  a  Body  o/'Men,  who  ?nake  it  a  chief  Quali- 
 fication, in  the  eledling  their  Members^  that  they 
 be  fuch  as  ov^n  and  manifefl  themfelves  to  be 
 *  of  the  Church  of  England^  and  frequent  the 
 public  holy  Exercifes  of  the  fame. 
 
 /  have^,  for  the  Sake  of  ihfe  who  not  only 
 own  the  Principles  of  the  Church,  but  are 
 rcfoked  to  give  'the  hcji  Froof  of  it  by  their 
 regular  conforming  to  the  Laws  of  that  So- 
 ciety whereof  they  are  Members^  endeavoured  to 
 give  feme  fjort  Account  of  each  Feitival  ajid 
 Faft,  and  have  offered  fuch  Pleads  ^Medita- 
 tion, as  ?nay,  if  throughly  digefled,  coJitribute 
 to  their  Improvement  in  moft  of  the  Virtues 
 of  a  Chriftian  Life. 
 
 They  that  are  acquainted  with  Ecclefiallica! 
 Hilfory,     know  what   imperfcdi  Sketches    wc 
 
 have 
 
PREFACE.  ix 
 
 haw  of  many  of  the  bleffed  Apoftlcs,  and  that 
 zoe  are  left  to  guefs  at  their  indefatigable  La- 
 hours  by  the  happy  Effecls  of  them  :  Chri(lianiiy 
 having  by  their  Means  been  diffitfed^  in  the  Space 
 of  about  thirty  Tears  after  our  Saviours  Deaths 
 not  only  through  the  greatefl  Part  of  the  Roman 
 Empire^  but  having  extended  itfelf  as  far  as 
 Parthia  and  India.  All  the  Sacred  Remains 
 of  that  Kind  are  collected  iiithfo  much  Learning 
 and  Judgment  by  my  worthy  Friend  the  Reve- 
 rend  Dr.  Cave,  that  whatever  I  have  advanced 
 2ipon  their  Feflivals,  without  ^otations^  may 
 be  found  in  his  Lives  of  the  Apoftles;  y;w7; 
 whence  I  have  taken  the  Liberty  to  borrow  what 
 1  thought  might  contribute  towards  the  perfeB- 
 ing  tny  Defign  ;  the  Criticifms  of  their  Hiltory, 
 which  are  omitted^  are  more  proper  to  entertain 
 the  Curiofity  of  the  Learned,  than  the  Devo- 
 tions of  well-difpofed  Minds. 
 
 And  indeed  what  Arguments  can  prevail 
 upon  Meny  to  engage  them  to  keep  a  Conlcicnce 
 void  of  Offence,  that  may  not  be  deduced 
 from  the  frequent  Meditation  of  the  Myfteries  of 
 our  Redemption  ?  Wlmt  Means  fo  proper  to  per- 
 fect our  Natures  y  as  toft  before  ourfelves  the  Ex- 
 amples of  the  Primitive  Saints,  who  excelled 
 in  the  trueft  Wifdom  ?  //  is  the  unhappy  Me- 
 thod of  the  World  to  form  Chrijiian  Heroes 
 zipon  Pagan  Models,  which  fjould  make  it  no 
 Wonder  that  fo  few  Chrijiian  Princes   dijlin- 
 
 guiJJ: 
 
3c  PREFACE. 
 
 gidfi  themfehes,  by  ivhaf  is  properly  their 
 Glory  y  hut  if  we  defign  to  attain  that  Happi- 
 nefs  the  blejjed  S2in-\\.s  now  enjoy,  we  jjiuji  tf^ead 
 m  their  Steps  -,  and  to  acquire  time  Fiiinnefs 
 ^  and  Refohition  of  Mind,  we  muft  propound  for 
 cur  Imitation  the  Examples  ajid  Patterns  of 
 thofe  lioly  Men  gone  before  us,  who  in  their 
 reJpeBive  Ages,  have  given  remarkable  Tcfti- 
 inonies  of  their  Faith  in  God,  a^id  confant  Ad- 
 herence to  his  Truth. 
 
 Among  thofe  crying  Abominations,  which 
 like  a  Torrent  have  over /pre  ad  the  Nation, 
 this  Age  fcems  to  dif  ingulf o  itfelf  by  a  great 
 Contempt  of  the  Clergy,  than  which,  I  thinks 
 nothing  can  be  a  greater  Evidence  of  the  de^ 
 cayed  State  of  Religion  among  us.  'This  bar- 
 barous a?id  unchrifia?i  PraSiice,  fitting  all 
 particidar  Reafons  afide,  can  be  refolved  into, 
 nothing  fo  furely,  as  into  that  great  Loofenefs 
 o/' Principles,  <^;?i/ Corruption  0/ Morals,  which 
 have  too  much  infeBed  all  Ranks  and  Orders 
 of  Men  J  for  though  it  may  pafs  for  a  current 
 Maxi?n  amongfome,  tloat  Priefts  of  all  Religi- 
 ons are  the  fame;  yet  I  am  of  the  Opinion, 
 it  will  appear  a  fmich  truer  Obfij^vation  by 
 'Experience,  That  they,  of  all  Religions  that 
 contemn  the  Priefthood,  will  be  found  the 
 fame,  both  as  to  their  Principles  and  Prac- 
 tice ;  fceptical  in  the  one,  and  diffolute  m  the 
 other.      'Jo  remedy,  if  pofible,   this  great  Evil, 
 
 I  have 
 
PREFACE.  xi 
 
 I  have  endeavoured'  upon  the  Ember  Fails  to  ex- 
 plain the  Nature  of  the  fevcral  Offices  in  the 
 facred  Fun6tion,  toJJ:cw  the  Authority  of  their 
 Commifilon,  the  Dignity  of  the  Priefthood, 
 and  thofe  Duties  the  Laity  owe  to  their  fpiri- 
 tual  Superiors.  If  thefe  Subjcds  make  any 
 Impreffions  upon  Mens  Minds,  as  they  ivill  mofi 
 certainly^  if  cahnly  andfcrioufly  confdered,  it  will 
 ftartle  the  boldejl  Simier^  to  find  that  in  contemn- 
 ing this  Order  of  Men,  he  affronts  his  Maker ; 
 and  in  defpifing  the  Minifters  of  the  Gofpel,  he  L"kex..6. 
 defpifeth  him  that  fent  them. 
 
 If  ever  a  Convocation  fioidd  think  fit  to 
 revife  the  Catechifm  of  the  Church,  to  ii'ljofe 
 Authority  and  Judgment  an  Affair  of  that 
 Nature  ought  to  be  e?itircly  Jubmitted^  it  is 
 poffible  they  may  find  it  necefiary  to  add  feme 
 Queftions  concernifjg  thofe  who  have  the  Power 
 of  adminillering  Sacraments,  and hozu  they  re^ 
 ceive  fuch  an  Authority,  andivhat  Duties  are 
 owing  by  God's  Words  to  our  ipiiitual  Guides. 
 Bccaufe  fuch  Sort  of  Inftrut^tions,  early  in/lilled 
 into  tender  Minds^  might  in  the  next  Generation 
 retrieve  that  Refpe6l  to  the  facred  Order  which 
 we  fo  fcandaloully  want  in  this^  and  iby  would 
 have  this  further  Advnntage,  that  they  'iL^uld 
 be  a  Means  of  keeping  Men  fiedfafi  to  the 
 Communion  of  the  Church,  and  of  prejerving 
 them  from  falling  into  Schifms,  even  in  a  State 
 of  Pe?fecution ;  from    the  PoJJibility  of  which 
 
 a  710 
 
xii  PREFACE. 
 
 no  human  Eftablijhment  can  fecure  the  Church 
 ^God,  while  Jhe  is  Militant  here  upon  Earth. 
 And  till  this  can  be  effeBed,  it  is  to  be  wified 
 the  Reverend    Clergy    would  more  frequently 
 inflruB  the  People  infuch  Duties  •  the  Want  of 
 which  ?z^<:^^ry  Knowledge  makes  the  Princi- 
 ples o/'Church-CommunionyS  little  imderjloody 
 ^p''-  ^^-    that  Men  are  tolled  to  and  fro,    and  carried 
 about  with  every  Wind  of  Doctrine,  by  the 
 Slight  of  Men,  and  cunning  Craftinefs  where- 
 by they  lay  in  wait  to  deceive.     I  am  ijery 
 fenfible  great   Modefly    hath    prevailed    upon 
 them  to  di'Vert  their  Thoughts  from  this  SubjeB, 
 left   it  Jloould  be  interpreted  a    preaching  up 
 themfelves ;    but  the  fame    Fears  jnay  as  well 
 prevent  Parents yro;?2  infruBing  their  Children, 
 ^W  Mailers  /i'f/V  Servants,  in  thofe  Duties  that 
 relate  to  themfelves  j    and  fmce  the  Reafon  does 
 not  hold  good  in  one  Cafe,    it   cannot  he  thought 
 concluflve  in  the  other.      And    if^     after  ally 
 People  will  mifinterpret  the  Difcharge  of  their 
 Duty  though  7iever  fo  necejaty,  I  hope  they  will 
 think  fit  ^  with  St.  Paul,  to  approve  themfelves  the 
 Minifters  of  God,  by  evil  Report,  as  well  as 
 good  Report,  as  Deceivers  and  yet  true,  rather 
 than  negleB  what  may   have  fo  great  an  hiflu- 
 encc  upon  the  Welfare  of  thofe   Souls   committed, 
 to  their  Charge.       And  I  dare  undertake  for 
 thofe   whofe  Modefty,    as  before    obferved^  to9 
 often  with-holds  them  from  magnifying  their 
 
 1  OfSce 
 
 4  Cor.  vi 
 
P  R  E  I'  A  C  E.  xiii 
 
 Office  as  they  juftly  might-,  that  they  would 
 not  o?dy  be  content,  but  ^cery  muck  rejoice  to 
 ajjift  in  all  fpiritual  Alrairs,  fuch  as  Jhall  make 
 Application  to  them  on  thofe  Accounts ;  and 
 take  it  for  a  great  Comjort  and  Encouragement 
 to  their ^  Labours,  ij  they  could  find  their  Pariflii- 
 oners  ready  upon  all  Occafions  to  confult  them 
 in  the  Concerns  of  their  Souls,  either  for  the 
 Inftruclion  of  their  Ignorance,  for  the  Refo- 
 lution  of  their  Doubts,  for  Direftion  in  order 
 to  the  avoiding  or  ivithflanding  Temptations, 
 for  their  Confolation  under  Trials  a>id  Afflic- 
 tions, or  for  the  bejl  Method  of  obtaining 
 Pardon  of  their  Sins,  and  quieting  their  Con- 
 fciences. 
 
 /  have  long  thought  a  De/ign  of  this  Nature 
 might  be  ferviceable  to  the  Intereft  c/' Religion, 
 and  might  contribute  fomething  towards  reviving 
 the  Piety  and  Devotion  of  the  Primitive  Timesj 
 to  which  I  wijh  we  were  as  conformable  in  our 
 Pra61ices,  as  I  am  well  fatisfied  we  are  in  our 
 Dodrines.  //  is  for  this  Reafon  1  have  ven- 
 tured to  make  this  EiTay^  not  kmwing  how  bet- 
 ter to  employ  that  Leifure  and  Command  of 
 Time  which  the  good  Providence  of  God  has 
 entrufed  me  with,  than  by  conjccrating  it  to 
 this  Service  ;  depe7iding  upon  the  fame  good 
 Providence  that  fuggcftcd  the  Thought,  to 
 enable  and  fupport  me  in  the  Execution  of  it. 
 And  I  hope  a  Layman  may  be  allowed  at  leaft 
 
 a  2  to 
 
xiv  PREFACE. 
 
 to  exprefs  his  Defire  to  fee  Religion  fimnfh, 
 iiohen  jo  ?nany  in  the  fame  Rank  make  bold  At^ 
 tempts^  in  thcfe  vile  and  wicked  Pamphlets 
 that  daily  abound  among  us^  to  undermine  the 
 Chriftian  Friefthood,  ajidto  ridicule /i)^  Myf- 
 teries  of  our  Redemption  :  The  mifchieiwus  Con^ 
 
 fequcfices  whereof  the  State,  as  well  as  the 
 Church,  may  feel:,  if  not  timely  prevented. 
 
 I  cm  not   7nuch  concerned  for  thofe  jufl  Cen- 
 fures  the  WoHd  may  fix  upon  the  Meannefs  of 
 this  Performance;  the  T)Qi\gn  of  it  will^   with 
 good   People y     atone  for    many  ImperfeBions : 
 BefideSy  a  Man  of  moderate  Attainments  7nay  be 
 
 ferviccable  to  thofe  that  have  leffer  Degrees  of 
 Kpi  owl  edge,  as  alfo  tofuch  who,  though  they 
 may  have  Capacity,  yet  have  not  Leifure  nicely 
 to  enqidre  into  thofe  Matters.  And  provided  I 
 can  but  tn  the  leaf  Manner  promote  a  Senfe  of 
 'Religion  among  thofe  that  want  if,  or  contri- 
 bute to  the  Increafe  of  it  where  it  is  already 
 entertained,  Ifhall  be  much  better  pleafcd  than 
 to  defcrve  the  Praifes  of  the  moft  accomplified 
 Critic. 
 
 TJp07i  this  Account  I  have  chofe  to  th^c^w  the 
 whole  SuhjeB  ofthefe  Papers  into  a  catechetical 
 Form ;  hoping  thereby  they  may  become 
 more   univerfally   inllrvi6live ;  for  many  can 
 
 judge  of  the  Force  of  an  Anfwer  who  are  very 
 much  puzzled  to  follow  Reafon  through  a  Chain 
 oj  Confequences, 
 
PREFACE;  w 
 
 And  if  there  be  any  fuch  Readers  ai  Jkall  he 
 prevailed  upon  by  my  weak  Endeavours  to  become 
 more  carefid  and  folicitous  about  the  one  Thing 
 neceflary  ;  andjlmll  be  perfuaded  or  enabled  to 
 improve  the  Holy  Seafons  of  the  Church  to 
 the  Advantage  of  their  Souls ;  let  God's  holy 
 Name  have  the  Glory,  ivho  was  pleafcd  to 
 hlefs  the  meanejl  Inftrument  in  Jo  great  a  Work. 
 Let  me  only  beg  the  Favour  of  their  Prayers, 
 that  ivhen^  upon  fuch  OccafonSy  they  projlrate 
 themfelves  at  the  Throne  ^'Grace,  and  approach 
 the  holy  Altars  of  God,  they  would,  in  the  Fer- 
 vour of  their  Devotions,  offer  up  a  Petition/or 
 the  unworthy  Author;  that  among  all  the 
 Changes  and  Chances  of  this  mortal  Life,  his 
 Heart  may  furely  there  be  fixed  where  true 
 Joys  are  to  be  found  ;  and  that  while  he  is 
 folicitous  about  the  Salvation  of  o^hers^  he  may 
 not  fall  Jlxrt  in  fccuring/j/V  own. 
 
 All  Saints   X7C3.  J^q^      NELSON, 
 
 Prmoudoticct. 
 
 RUT  '^ 
 
RULES  to  know  when  the  Moveable 
 
 Feajis  and  Holy-Days  begin, 
 
 VASTER-Dfl\\  on  uhich  the  reft  depend^  is 
 always  the  firft  Sunday  after  the  firft full  Moon, 
 which  happens  next  after  the  One  andTwen- 
 iielh  Day  of  March.  And  if  the  Full  Moon 
 happens  upon  a  Sunday^  Eajler-Day  is  the 
 Sunday  after. 
 
 Jidvait -Sunday^  is  always  the  nearefl:  Sunday  x.o  the 
 Feaft  of  St.  Andrew,  whether  before  or  after. 
 
 Rogation  Sunday '\       r  Five  Weeks   -» 
 AJcenfion  Day      I  .  J  Forty  Days      I      After 
 Wbitjunday  C      |  Seven  Weeks  |      hajlcr,, 
 
 "J^rmty  Sunday  J       t  Eight  Weeks  J 
 
 A  TABLE 
 
A  TABLE  of  all  the  Feajls  that 
 arc  to  be  obferved  in  the  Church  of 
 England  throughout  the  Year, 
 
 A 
 
 LL  Sundays  in  the  Year. 
 
 S? 
 
 O 
 
 o 
 
 Q 
 H 
 
 f  The  CirCLimcifion  or  our  Lord  Jefiis  Cbrijf, 
 
 The  Epiphany. 
 
 The  Coiivcrfion  of  St    Paul. 
 
 The  Purification  of  the  BlefTcd  Virgin. 
 
 St.  Matthias  the  Apoflle. 
 
 The  Annunciation  of  the  Blefled  Virgin. 
 
 St.  Mark  the  Evangelifl. 
 
 St  Philip  and  St.  Jacob  the  Apoftles. 
 
 The  Afccnlion  of  our  Lord  Jcfus  Chrifl- 
 
 St-  Barnabas. 
 
 The  Nativity  of  St.John  Bapliji. 
 
 St.  Peter  the  Apoflle. 
 
 St.  Ja?ncs  the  Apoftlc. 
 ^  St.  Bartholomew  the  Apoflle. 
 
 St.  /V/:-z///v7C' the  Apoflle. 
 
 St.  Michael dixA  all  Angels. 
 
 St.  Luke  the  Evangelifl:. 
 
 St.  ^V;/io;/and  St.  J7''^i/^  •^he  Apoflle s. 
 
 All  Saints. 
 
 St.  ylndrew  the  Apoflle. 
 
 St.  Thomas  the  Apollle. 
 
 The  Nativity  of  our  Lord. 
 
 St.  Stephen  the  Martyr. 
 
 St.  y:>hn  the  Evangelifl:. 
 LThc  Holy   Innocents. 
 
 Monday  and  Ttiefday  in  EaCier  Week. 
 Monday  and  rue/day  in  IVhitJan  Week. 
 
 A   TABLE 
 
A  TABLE  of  the  Vigils,  Fnjls,   and  Days  of  Abjii^ 
 nencc,  io  be  obfei^ed  in  the  Tear. 
 
 rThe  Nativity  of  our  Lord. 
 The  Purification  of  the  BlelTcd  Virgin  Mary. 
 The  Annunciation  (3f  the  Blcffed  Virgin. 
 Eafer  Day. 
 Afcenfion  Day. 
 Penticofi, 
 St.  Matthias. 
 
 a 
 
 to 
 
 > 
 
 w 
 
 St.  fohn  Baptifl. 
 i  St.  Peter. 
 
 St.  James. 
 
 St.  Bartholomew. 
 
 St.  Matthew. 
 
 St.  tS/OTo/^and  St.  fude. 
 
 St.  Andrew. 
 
 St.  Thojnas. 
 \^h\\  Saints. 
 
 iV?/^,  That  if  any  of  thefe  I^eafl-days  fall  upon 
 a  Monday,  then  the  Vigil  or  Fall-day  fliall 
 be  kept  upon  the  Saturday,  and  not  upon  the 
 Sunday  next  before  it. 
 
 T)ays  of  Fafiing  or  Ahftinence, 
 
 I.  The  Forty  Days  of  Lent. 
 
 II. The  En^iber-Daysat  the^  r  theifl6';/«.inLent. 
 
 four  Seafons,   being  the  M  thcFeallof/'^w/*?^:. 
 
 Wednefday,    Friday,  and  j  ]  September  14. 
 
 Saturday  after  J  X^Decemher  \';i^. 
 
 IIL  The  three  Rogation-Days,  being  the  Monday, 
 Tuefday,2iX\d  H^'edncfday  h&ioYt Holy  Thurf day,  or 
 the  Afcenfion  of  our  Lord. 
 
 IV.  All  the  Fridays  in  theYear,  except  Chriftmas 
 Day. 
 
 Preliminary 
 
Preliminary  Inftruclions 
 
 CONCERNING 
 
 FESTIVALS. 
 
 Qucfl.  TTTIIA  T  do  you  mean  by  Fcftivals  ? 
 
 yy  Anfiv.  Days  fet  apart  by  the 
 Church,  cither  for  the  Reinem- 
 brancc  of  fonic  fpccial  Mercies  of  God,  fiich  as  the 
 Birth  and  RcfurrcCtion  of  (.hrij]^  the  Dcfcent  of 
 the  Holy  Ghoft,  i£c.  or  in  Memory  of  the  ^reat 
 i/^rod-jof  theChrirtian  Religion,  tlic  iileil^jd  Apof- 
 tlcs,  and  other  Saints;  who  were  the  happy  In- 
 ftrumcnts  of  conveying  to  us  the  knowledge  of 
 Chrijl  Jcjui^  by  preaching  his  Gof]:)el  through  the 
 World ;  and  mofl:  of  them  atterting  the  Truth  of 
 it  with  their  Blood. 
 
 Q^  Ofzvhat  Authority  is  the  Obfo-vation  of  iheje 
 Fcftivals  ? 
 
 A.  They  nreof  Ecclcfiaftical  Inditution;  agree- 
 able to  Scripture  in  the  general  Dclign  of  them, 
 for  the  promoting  of  Piety  ;  confonant  to  the 
 Practice  of  the  Primitive  Church,  as  appears  by 
 the  joint  Confcnt  of  Antiquity. 
 
 Q^/Ire  not  Holy-Days  enforced  by  the  Laws  cf 
 the  Land? 
 
 A.  When  upon  the  R'^formatinn  the  Liturgy  w^as 
 fettled  and  elhiblilhed,  fuch  Days  were  enjoined  to 
 be  obfervtd  ;  as  plainly  appears  by  the  Sratutes  of  ^ 
 EdivcirdW.  and  though  thefeLaws  were  abrogated  vi.c^.  i! 
 by  Q^iW^rv,  yet  they  were  reviewed  in  the  firll  Year  ^^^ 
 oi    i^Elizahe'b,  and  continued   in   the   firif  ofvi.«p. 3! 
 K.  James.      And  when  upon  the  RelToration,  K. 
 CbarltsW.  iflliedouta  CommifTion  for  the  reviewing 
 of  the   Liturgy,  and  making  fuch  Alterations  as 
 
 B  Ihould 
 
DCMt 
 
 xviii. 
 
 10. 
 
 Lev. 
 
 >i 
 
 ;ix. 
 
 s6. 
 
 Gal. 
 
 iv 
 
 10,    1 
 
 11, 
 
 Preliminary  InJlriiBtons, 
 
 fliould  appear  to  be  fit  and  nccelTary ;  the  Altera- 
 tions made  by  the  Commiffioners  were  brought  to 
 the  Convocation  then  fitting,  wherethey  werciSjy/w- 
 dicaily  agreed  upon,  and  the  King  and  Parhament 
 confirmed  all  thcfe  Proceedings  as  the  A^s  of  VnU 
 formily  tcflifics  :  In  v.hich  the  Rubric  and  the 
 Rules  relating  to  the  1  turgy  are  eftablilhed  by 
 Royal  Authority,  as  well  as  the  Liturgy  itfelf, 
 
 Q^  Bui  is  not  ihe  Oblervation  of  Days  fijperlli- 
 tious  ? 
 
 A.  There  is  an  Obfervation  of  Days  certainly 
 fijperftitious,  if  not  idolatrous,  fince  in  Deutero- 
 nomy an  OhferveyofTimesx^  declared  an  Abomina- 
 tion to  the  Lord  :  And  it  is  one  of  the  Provoca- 
 tions for  which  the  Gentiles  were  driven  out  of  the 
 Land.  And  the  GiiUilions  are  reproached  by  St. 
 Panly  for  obferving  Days  and  Months ^  and  Times  and 
 7ears;  which  appeared  to  him  i'o  criminal,  that 
 upon  his  Account  he  feared  the  Labour  he  had 
 beftow'ed  upon  them  had  been  in  vain. 
 
 Q^  li'bat  Kind  of  Days  are  they  whofe  Obferva- 
 tion IS  here  condemned? 
 
 A.  Such  as  were  dedicated  by  the  Heathens  to 
 their  falfe  Gods  or  fuch  as  were  obferved  by  them 
 as  lucky  or  unlucky  Days  ;  thefe  being  the  Abomi- 
 nations of  the  Heathens  condemned  in  Df/z/dTowo/wj: 
 Or  thole  of  the  JevoSy  which,  though  abrogated, 
 the  Judaizing  Chriftians  attempted  to  impofc  upon 
 the  Galatians,  as  neceffary  to  Salvation  ;  contrary 
 to  the  Apofile's  Endeavours  of  fetting  them  at 
 Liberty  in  the  Freedom  of  the  Gofpel ;  and  to  the 
 Dodlrine  of  Salvation  by  Chriil  alone,  which  might 
 julily  make  him  afraid  of  them. 
 
 Q^  Is  the  Obfervation  of  fuch  Days  as  ate  in  Ufe 
 amow^  Chiii}hiis  forbidden  in  Scripture  i* 
 
 A.  No:  Bccaufe God,  who  had  in  Abomination 
 the  Obferver  of  T'imeSy  doth  himfclf  ordain  fcveral 
 Feaftsto  be  obferved  in  Memory  of  paft  Benefits; 
 as  the  Feaf  of  the  Paffover,  of  Weeks,  and  of  Ta- 
 
 I  bernacks. 
 
concerning  Fejlivals. 
 
 lernades.  Belidcs,  our  Saviour  kept  a  Fcafl  ofche 
 Church's  Inrticution,  viz.  the  F.Sjl  of  Dedicalion  : 
 And  the  common  Pradiccof  all  Chrillian  Churches 
 and  States,  in appointiiiL;  and  keeping  D.iys  of  pub- 
 lic I'lianklgiving  and  Humiliation,  is  Argument 
 fufficicnt  to  prove,  that  in  the  common  Senfe  of 
 Chrillians  it  is  not  forbidden  in  Scripture. 
 
 Q^  li'bat  may  be  pleaded Jor  fuch  Days,  from  the 
 Dclign  of  their  In  flit  itt  ion? 
 
 A.  It  being  not  only  good,  but  a  great  duty  to 
 be  gratclul,  and  to  give  Thanks  to  God  for  the 
 Blcifings  we  receive  Irom  him,  it  mud  be  not  only 
 lawful,  but  commendable  upon  the  Account  of 
 Gratitude,  to  appoint  and  obferve  Days  for  the 
 particular  Reincmbrance  of  fuch  Blelfuigs,  and  to 
 give  Thanks  for  them  :  The  fandifying  fuch  Days 
 being  a  1  oken  ol  that  Thankfulnefs,  and  Part  of 
 that  public  Honour  which  we  owe  to  God  for  his 
 inellimablc  Benciits. 
 
 Q^  But  do  not  thcfe  Feftivals  rejlrain  the  Praifes 
 of  God  to  certain  Times,  which  ought  to  be  extended  to 
 all  Times  ? 
 
 A.  No  Duty  can  be  performed  without  theCir- 
 cumrtance  of  Time:  And  that  there  is  a  certain 
 Time  allotted  for  this  Duty,  tends  only  to  the  fe- 
 curing  of  Ibme  Time  for  the  Evercife  of  the  Duty, 
 againll  the  Frailties  of  Menand  the  Dilhirbances 
 of  the  World,  which  otherwife  might  fuppkmt  and 
 rob  it  of  all.  And  though  the  Days  of  Solemnity 
 which  are  but  few,  molt  quickly  finilh  that  out- 
 ward Exercifeof  Devotion  which  appertains  to  fuch 
 Times ;  yet  they  increafe  Men's  inwartl  Difpolitions 
 to  Virtue  for  the  prefent,  and  by  their  frequent 
 Returns,  bring  the  fame  at  length  to  great  Per- 
 fedion.  Wnat  the  Gofpel  enjoins,  is  a  conllant  Dif- 
 pofition  of  Mind  to  practife  all  Chrillian  Virtues, 
 as  often  as  Time  and  Opportunity  require;  and 
 not  a  Perpetuity  of  Exercife  and  Avition,  it  being 
 B  2  impoflible 
 
(  preliminary  InftruBioi^s 
 
 impofTible  atone  and  the  fame  Time  to  difchargc 
 Variety  of  Ducics. 
 
 Q^  Is  not  the  hallowing  unto  God  more  D:ty^  than 
 en-:  aiainj]  the  Mi-aniuir  of  the  fourth  Commandment^ 
 Six  Days  Ihalt  thou  labour  -^whence  fome  argues  that 
 it  is  no  more  lawful  for  human  Authority  to  forbid 
 Tcorkiu^^  any  of  the  fix  Days,  than  to  forbid  the  holy 
 Obfervation  of  the  Seventh  ? 
 
 A.  By  the  Solemn  Feafts  which  were  efVabliilied 
 by  God  himfclf,  each  of  them  at  leafl:  of  a  Week's 
 "  Continuance,  it  is  manifeft  that  [Six  Daysf/jalt  thou 
 labour']  is  no  Commandment,  but  cxpreifcs  only 
 an  ordinary  Permiffion  of  Working  :  For  it  could 
 not  be  but  that  fome  Days  of  thefe  holy  Feafts 
 niuft  beof  the/zA".  And  it  is  not  to  be  thought  God 
 would  contradidl  his  own  Commandment,  by  a 
 contrary  Inltitution.  And  therefore,  when  hccom- 
 Dcut.  xiv.  mandcd  that  men  ihould  give  the  Tenth  of  their  In- 
 22, 28.  creafe,  he  forbad  not  Free-ivill  Offerings  ;  fo  when  he 
 commanded  one  Day  in  ^cvtn  to  be  kept  Iioly^  this 
 hinders  not  the  Church  from  hallowing  to  God 
 other  Daysof  they/Ar;  As  the  Church  of  the  Jezvs^ 
 ro  whom  the  Commandment  was  given,  did  in  the 
 Dedication  of  the  Temple,  the  Fcafl:  oi  Purim.^Q, 
 
 Q^Is  n-jt  the  ChuYohof  England' s fymbolizing  with 
 the  Church  r/Rome,  /«  hallowing  o/'Days,  an  Ob- 
 je&ion  againjl  //:>f  Obfervation  of  them  f 
 
 J.  1  apprehend  it  is  not ;  becaufe  Conformity 
 to  any  Churchy  in  fuch  Inftitutions  as  tend  to 
 promote  Piety,  and  are  agreeable  to  Scripture  ^nd 
 -prmnt'w'c  Antiquity,  and  no  way  deferves  Cenfure  : 
 Neither  is  the  Church  o{  Rome  blamablc  for  hallow- 
 ing of  Days,  but  for  grafting  upon  them  fuch  er- 
 roneous andfupcrlliiiousPraCticcsas  are  unknown 
 to Scr/pture-y^nd  tothe  pureli  Ages oi'ihc Church:  For 
 which  Renfbn,  and  many  more  very  fjbflantial,  we 
 were  forced  to  fcparate  Irom  her  Communion. 
 
 Q^  Bat  doth  not  the  Abufc- of  Vc\!i\y?iU  to  Intem- 
 perance 
 
concerning  Fefha/s, 
 
 peranre  end  Luxury  make  it  uccejfdry  to  Ikive  th.m 
 abolilhed  ? 
 
 A.  I  think  this  a  very  terrible  Objcclion,  fome- 
 W'hat  of  the  Nature  of  tliat  of  the  fcandalous  Lives 
 of  Cliril'^ians  againfl  the  Efrvjacy  of  the  Chri(Haii 
 Religion:  But  asthat  is  an  Objection  not  fo  Itrong 
 againfl  Chriltianity,  as  it  is  Ihanieful  lo  Chrillians  ; 
 fo  this  perverting  ot  Iloiy  Seafons  Hiews  only  the 
 greatcft  Depravity  of  Mankind,  and  turning  their 
 Food  into  Poifon;  and  no  way  reflevfts  upon  the 
 Prudenceand  Piety  of  the  Inftitution.  I'orasthey 
 wjio  are  inteniperatelydifpofcd,do  uponthcfe  Oc- 
 caiions  turn  /r<7y//>;t(, dcligning  lor  Hofpitality  and 
 Charity,  into  L/zv/zrv  and  A\r6/j  ;  fothe  fame  Men 
 treat  the  Lord's  Day  with  ai  liitle  Kefpctt,  and 
 make  the  Advantage  of  Rclland  Leifure  from  their 
 worldly  Artliirsonly  aninllrunient  to  promote  their 
 Pleafures  and  Diverfions.  But  1  wi!h  Chrillianf? 
 would  lay  this  feriouily  to  Heart,  and  retrieve  the 
 Honour  of  fuch  Holy  Seafons  by  the  Exercifcs  of 
 Piety  and  Charity  ;  kit  our  fpiritual  Governors 
 fliould  be  forced  to  lay  ihcfc  Fellivals  afuie,  as  it  is 
 certain  the  ancient  Church  was  to  abolilh  even  fome 
 Apoltolical  Rites,  i-iz.  the  A^ap.e  and  KifsofCba-^ 
 rity  through  Men's  obltinate  Abjfe  of  them. 
 
 Q^  H'bence  aroj'e  tbofe  Feftivals  in  the  Primitive 
 Cbiirrhivhichzverekcpt  in  Commemoration  o/Mart)  rs  ? 
 
 A.  This  Practice  leems  to  be  founded  upon  the 
 Exhortation  of  St.  Paul  to  the  Hebrezvs^  who,  to 
 encourage  ihcm  to  Conltancy  in  the  Faith,  advifes 
 them  to  be  mindfLil  of  theiri)'.//'^/).>-, and  Governors, 
 who  had  preached  to  them  the  Gofpcl,  and  had 
 fcalcd  it  with  their  Blood.  Rtmor.b-rr  tbcm^  faith  he, 
 "jjbieb  have  tbc  Rule  over  you,  ivho  baie  Jpoken  un:o  \ 
 you  tbe  JVord of  God;  icbofc  Faitb  follozv^  conjidering 
 the  End  of  their  Converfaticn.  And  it  is  not  without 
 Reafon  that  St.  Paul  is  thought  thereby  chicHy  to 
 hint  at  the  Martyrdom  of  St.  James  the  Bijb-jp  of 
 B  3  Jerujalem, 
 
 Hcb.    xiii» 
 
'6i  Preliminary  InJIruBions 
 
 Jerufakm,  who  not  long  before  had  laid  down  his 
 Life  for  thcTeftirnony  of  Jcfus.     Hence  proceed- 
 ed the  great  Reverence  People  then  had  for  thofe 
 who  futfered  for  the  Profefjion  of  Chriftianity,  and 
 laid  down  their  Lives  for  the  Confirmation  of  it  : 
 m^.  Lib.  Thus  the  Church  oi Smyrna  profefTed  they  worthily 
 4-  c- 15-    loved  the  Martyrs,  as  the  Difciples  afid  Followers  of 
 our  Lord ;  and  becaufe  of  their  exceeding  great  Af^ 
 fe^ion  to  their  King  and  their  Mafier.     Upon  this 
 Account  they  thought  it  reafonable  to  do  all  pof- 
 fible  Honour  to  their  Memories  ;  partly  that  others 
 might  be  encouraged  to  the  fame  Patience  and 
 "Fortitude,  and   partly  that  Virtue,  even  in  this 
 World,  might  not  lofe  its  Reward. 
 
 Q^  How  did  they  ufe  to  obferve  tbeje  Vejlivah  f 
 A.  They  were  wont  once  a  Year  to  meet  at  the 
 Graves  of  tbeMartyrs;  there  folemnly  to  recite  their 
 Sufferings  and  Triumphs,  to  praife  their  Virtues, 
 to  blefsGodfor  their  pious  Examples,  for  their  holy 
 Lives,  and  their  happy  Deaths.  Befides,  they 
 celebrated  thefe  Days  with  great  P2xpreO"ions  of 
 Love  and  Charity  to  the  Poor,  and  mutual  Re- 
 joicing with  one  another,  which  were  very  fober 
 and  temperate,  and  fuch  as  became  the  Modcfty 
 and  Simplicity  of  Chriftians. 
 
 Q^   H^'ere  thefe  annual  Solemnities  early  prac- 
 tifed  in  the  Church  ? 
 
 A.  It  is  certain  they  were  very  ancient,  though 
 when  they  firll  began  is  not  exactly  known.  In  the 
 Aft,  Mar.  A6ls  of  the  Martyrdom  of  St.  fnatius^  we  find 
 ^^°"'  that  thole  that  were  Eye-witneflls  of  his  Sufferings, 
 for  this  Rcafon  publilhed  the  Day  of  hi>i Martyrdom ^ 
 (which,  according  to  learned  Men,  happened  about 
 the  year  1 10,)  that  the  Church  of  Antiocb  might 
 meet  together  at  that  Time  to  celebrate  the  Memory 
 of  fuch  a  valiant  ComluHant  and  Martyr  rf  Chriji. 
 After  this  we  read  of  the  Church  of  Smyrna' ■s,  giving 
 an  Account  of  St.  Folycarp's  Martyrdom,  {which 
 
 was 
 
concerning  Fejiivals.  7 
 
 was  A.  C,  i6S)  and  of  the  Place  where  they  had  Eurcb. 
 entombed  his  iiones,  and  withal  profcffin^,  that  "''^^  '•  •*• 
 they  would  ailemblc  in  that  Place  and  celebrate 
 the  B/r/b-Duy  of  h\s  MaUyvd.vi  u  ith  Joy  and  Ghd- 
 nefs  ;  both  in  Mcir.ory  ot  what  he  futfercd,  and  for 
 the  Exercifc  and  Pieparation  of  thofe  that  might 
 hereafter  fiificr.     Tn-tidlifin,  who  is  very  careful  in  DrCor. 
 recounting  the  Practices  ot  the  Primitive  Church,  •"  3- 
 artirms,    that   Chriftians  were  wont  to  celebrate 
 yeaily  the  Days  of  thcA///r/vri  J5/r//;.f,  that  is-,  their 
 Suj/( nui^s.as  a  CuUom  received  fromthc  Tyudilion 
 of  their  Anceftors.     Jn   Cotiftanime'^  Time  thefe 
 Days  were  commanded  to  be  obferved  with  great  Con  i.'^. 
 Care  and  Stridnefs  ;  and  it  was  thou^jht  a  Piece  of*  23- 
 Profanenefs  to  be  abfent  from  the   Meetings  of 
 the  Chriltians  at  liich  Times.     And  St.  Auguftine 
 makes  it  a  Charader  of  a  Son  of  the   Churci\  to  dc  Temp, 
 obfcrve  the  h'tJJivuls  of  the  Church. 
 
 Q^  iri.y  did  they  call  the  Days  of  their  Death 
 therr  Birth-Days  ? 
 
 A.  Bccaufe  they  looked  upon  thofe  as  the  true 
 Days  of  their  Nativity,  wherein  they  were  freed 
 from  the  Pains  and  Sorrows  of  a  troublefomc 
 World,  placed  out  of  the  Reach  of  Sin  and  Tcm- 
 tation,  delivered  from  the  Valley  ot  Tears,  thefe 
 Regions  of  Death  and  iVlifery;  and  born  again 
 unto  the  Joys  and  Happinefs  of  an  endlefs  Life, 
 an  Inheritance  incorruptible,  that  fadeth  not  awav. 
 
 Q^Hozv  ought  zve  to  obja-ve  the  Felfivals  <5/"//>^ 
 Church? 
 
 A.  In  fuch  a  Manner  as  may  anfwer  the  Ends 
 for  which  they  w  ere  appointed :  That  C»od  may 
 be  gloritied  by  an  humble  and  grateful  Acknow- 
 ledgment of  his  Mercies,  and  that  the  Salvation 
 of  our  Souls  maybe  advanced,  by  lirmly  believ- 
 ing the  Myllcries  of  our  Redemption  ;  and  by 
 imitating  the  Example  ot  thofe  Patterns  of  Piety 
 that  are  let  before  us.  • 
 
 B4  Q^Jllai 
 
S  Preliminary  hiJlru5iions 
 
 Q^  JVhat  Manner  of  keeping  ihefe  Days  anfwers 
 theje  Ends  ? 
 
 A.  We  fliould  conftantly  attend  the  Public  Wor^ 
 Jhip  and  partake  of  the  bleiTed  Sacrament,  if  it  be 
 adminiftered.  In  private  we  fhould  enlarge  our 
 Devotions  and  fuiTer  the  Affairs  of  the  -World  to 
 interrupt  us  as  little  as  may  be.  We  Ihould  par- 
 ticularly exprefs  our  Rejoicing  by  Love  and  Cha^ 
 rity  to  our  poor  Neighbours.  If  we  commemorate 
 any  MyJIery  of  our  Redempfion,  or  Article  of  our 
 Faith,  we  ought  to  confirm  our  Belief  of  it,  by 
 confidering  all  thofe  Reafons  upon  which  it  is 
 built;  that  we  may  be  able  to  give  a  good  A.e- 
 countof  the  Hope  that  is  in  us,  We  fnould  from 
 our  Hearts  offer  to  God  the  Sacrifice  of  Than\ffiving^ 
 and  refolve  to  perform  all  thofe  Duties  which  re- 
 fult  from  the  Belief  of  fuch  an  Article.  If  we 
 commemorate  any  Saint,  we  fnould  conlider  the 
 Virtues  for  which  he  was  mofl:  eminent,  and  by 
 ■what  Steps  he  arrived  at  fo  great  Perfedion  ;  and 
 then  examine  ourfelves  how  far  we  are  dcfedive 
 in  our  Duty,  and  earneftly  beg  God's  Pardon  for 
 our  paif  Failing,  and  his  Grace  to  enable  us  to 
 confirm  our  Lives  for  the  Tmie  to  come  to  thofe 
 admirable  Examples  that  are  fct  before  us. 
 
 Q^  What  Command  /.;'  ihere  concerning  the  Man- 
 ner ofobjerving  Feftivals  under  the  Law  ? 
 Deut.  xvi.  •^'  ^'"^^^  thty  Jhould  not  appear  befoye  the  Lord 
 16,17.  empty.  Every  man  JhouU'  ^ive  as  he  is  able,  &ic. 
 Wherein  is  contained  a  fpecial  Duty  of  all,  when 
 they  came  to  worfnip  God  at  thefe  Feafls.  viz.  to 
 bring  a  prefcnt,a  Heavc^offering;  which  wasa  Kind 
 of  Tribute  of  Thankfulnefs  unto  God,  and  withal 
 an  Acknowledgmentofhisfupreme Dominion  over 
 all.  According  to  this  Rule,  at  the  Feail  of  the 
 Pajfovery  the  JdTf'j  brought  a  Sheaf  of  the  Firjl-fruils 
 of  their  Harvcft  unto  thcPriefi:,  and  he  was  wwavc 
 it  before  the  Lord  ;   and  until  this  was  done,  they 
 
 might 
 
concerning  FeJJhals.  ^ 
 
 miglit  eat  no  Corn  in  the  green  Ear.     And  at  this 
 Feaft  they  paid  their  Firjllmgs  and  Tithes  of  Cattle. 
 At  the  Feaji  of  Pentecofl,  when  Harveft  was  ended,  Lev.xxiii. 
 they  brought  tivo  zvave  Loaves  of  their  new  Corn,  *7'^=' 
 at  which  Time  alfo  they  paid  Tithes  of  Corn,  fo 
 much  as  was  threflied ;  and  a  Tribute  alfo  of  a  Free- 
 will OfferiiJg  of  their  Hand.  To  this  may  be  referred 
 the  Precept  of  not  gathering  their  Land  clean^  but 
 that  fomething  fhould  be  left  to  the  Poor  to  glean  ; 
 ■which  was  a  fecondary  Olfering  to  God  himfelf. 
 At  the  Feajl  of  Tabernacles  they  offered  Firft-fruits 
 and  Tithes  of  Wine  and  Oil,  which  was  the  Offer- 
 ing of  that  Scafon.    And  in  the  Commandment  of 
 this  F'-aJ],  we  alfo  find  a  Precept  (7/w/j[^///jrn//^'//^^  d^,,^ 
 Grapes  and  Fruit  clean^  in  Behalf  of  the  Poor.  xxiv.*2i. 
 
 (^  Flozv  far  are  Chriftians  obliged  to  any  Imita- 
 tion in  this  Particular? 
 
 A.  They  are  certainly  bound  not  to  appear  before 
 the  Lord  with  empty  Hands.  It  is  not  enough  to 
 give  at  other  Times,  but  it  is  a  proper  Piece  of  the 
 IVorJhip  to  be  pracftifed  at  holy  Scafons.  For  the 
 Adions  of  Men  in  holy  Affemblies  are  not  like 
 their  private  Adfions  at  other  Times;  for  all  the 
 Adlions  in  Public  are  to  be  accounted  as  one  Ac- 
 tion of  the  whole  Body,  every  Prayer,  the  Prayer  of 
 all  as  one.  Whatfoever  Worfhip  God  requiiesof 
 any  one  alone,  the  fame  he  requires  alfo  of  all  met 
 together  as  one,  being  God  of  the  Body  as  a 
 Church,  as  well  as  of  any  one  Member  as  a  Chrif- 
 tian.  In  reference  to  Offerings  in  holy  Affemblies, 
 thus  St.  Paul  ordains,  thus  the  primitive  Chriltians  i  Cjr.xvi. 
 pradi fed, as  is  plain  fromy/(///;/iV/(2r/jir,and  Irenceus.  '^^ 
 
 Q;_  Hoiv  are  Feftivals  profaned? 
 
 A.  VVhen  they  are  not  re^j^ardc d  \^or  diftinguillied 
 from  common  Days ;  when  they  are  made  inftru- 
 mentsof  Vice  and  Vanity  ;  when  they  are  fpcnt  in 
 Luxury  and  Debauchery  ;  when  our  Joy  degene- 
 rates into  Scnfuality,  and  we  exprcfs  it  by  Intem- 
 perance 
 
to  Preliminary  InfiruSlions 
 
 perance  and  Excefs.  And  it  is  a  very  great  Ag- 
 gravation of  our  Sins,  at  fiich  Times,  to  abufe  the 
 Memory  of  the  greateft  Bleffings,  by  making  them 
 Occafions  of  offending  God. 
 
 Q^  What  are  the  Advantages  oj  ajeiious  Ohfer^ 
 vat  ion  of  Feftivals  ? 
 
 A.  It  teftifies  our  great  Regard  to  the  Injlitiu 
 lions  of  the  Churchy  and  our  Obedience  to  our  fpi- 
 Heb.  xiii,  ritual  Superiors,  to  "whom  we  ought  to  Jiibynit  as  to 
 7-  iho/e  that   watch  for  our  Souls.     It  fixes    in    our 
 
 Thoughts  the  great  Myfteries  ot  our  Redemption. 
 It  fills  our  Hearts  with  a  thankful  Senfe  of  God's 
 great  Goodnefs.  It  raifes  our  Minds  above  the 
 World,  and  inures  us  to  a  fober  Frame  and  Tem- 
 per of  Soul.  It  kindles  a  prudent  Zeal  and  Fer- 
 vour in  performing  the  Offices  of  Religion  ;  and 
 is  very  apt  to  produce  a  Readinefs  to  do  or  fuffer 
 any  Thing  for  the  Name  of  Jefus. 
 
 The    PRAYERS. 
 
 I. 
 
 Tor  a  right  A  Lmighty  God,  who  hafl  eftablijfhed  in  thy 
 ^^I'lY-  /\  Church  Paftors  and  Teacher?,  and  Gover- 
 Hoiy-  nors,  for  the  perfe^ing  of  the  Saints^  for  the  Work  of 
 EpiKiv.  ^^^  Minijlryy  for  the  edifying  of  the  Body  of  Chrifl ; 
 12.  make  me  careful  to  obferve  all  thofe  Inftitutions, 
 
 which  are  enjoyed  for  thefe  admirable  Ends  ;  and 
 always  to  efteem  Days  fet  apart  for  thy  Worfhip, 
 and  dedicated  to  thy  Service,  as  a  great  Relief  to 
 the  Infirmity  of  my  Nature,  which  is  not  capable 
 of  an  uninterrupted  Contemplation  of  thee.  LeC 
 the  Affairs  of  this  Life,  nor  my  Eagernefs  in  ob- 
 taining the  good  Things  of  it,  fo  far  engrofs  my 
 Thoughts,  as  to  make  me  negledt  thofe  happy  Op- 
 portunities of  v/orking  out  my  own  Salvation.  Let 
 not  the  Love  of  Pleafure  prevail  upon  me  to  con- 
 fume  them  in  fenfual  Enjoyments ;  but  grant  that 
 
 my 
 
concernwg  Fejlivals,  1 1 
 
 my  Rejoicing  may  be  accompanied  with  Tempe- 
 rance and  Moderation,  and  difpofe  my  Mind,  by 
 all  the  Refrefhments  of  my  Body,  to  fervc  thee  with  , 
 greater  Diligence  and  Cheerful nefs  ail  my  Days. 
 Make  me  conftant,  at  thefe  Holy  Seafons,  in  attend- 
 ing thy  public  Worfhip,  and  let  me  enter  thy 
 Houfe  with  rccolledled  Thoughts,  compofcd  Be- 
 haviour, and  with  a  thankful  and  devout  Temper 
 of  Mind.  Let  me  hear  thy  Word  with  fcrious  At- 
 tention, and  with  a  particular  Application  of  it  to 
 the  State  of  my  own  Soul.  Let  me  approach  thy 
 Altar  with  fervent  and  heavenly  Aifedions,  and 
 with  firm  Rcfolutions  of  better  Obedience.  Let 
 me  commemorate  the  Myfteriesof  thy  Redemp- 
 tion with  profound  Humility,  with  exalted 
 Thoughts  of  thy  wonderful  Goodnefs,  and  with 
 thankful  Acknowledgments  of  thy  great  Love  de- 
 monftrated  to  the  Sons  of  Men.  Let  the  morti- 
 fied Lives  of  the  Saints  raife  me  above  the  Plca- 
 fures  of  Senfe  ;  and  let  the  Pattern  of  their  Piety 
 and  Devotion,  their  Humility  and  Charity,  their 
 Meeknefs  and  patient  SuiTerings,  be  always  fo 
 lively  imprinted  upon  my  Mind,  that  I  may  tran- 
 fcribe  their  Example  in  my  Life  and  Converfa- 
 tion  :  That  thus  obferving  thefe  Days  of  Reft  here 
 below,  I  may  celebrate  an  Eternal  Rcif  with  thee 
 hereafter  in  thy  Heavenly  Kingdom,  through 
 Jr/iis  ChriJJ  our  Lord.  Amen. 
 
 IL 
 
 ^~\  LORD  God,  in  whofc  Sight  the  Death   of  Fir  the 
 
 ^^  thy  Saints  is  precious,  and  though  their  De-  J,^"^,','^""'* 
 parture  is  taken  for  Mifery,  yet  is  their  Hope  full  LmJ. 
 of  Immortality  ;  and  having  been  a  little  chalHfcd 
 they  are  now  greatly  rewarded,  let  the  Memory  of 
 what  they  endured,  fupport  thy  Servants  who  arc 
 engaged  in  Combatsand  Trials  here  helow.  Abate 
 the  Power  and  Malice  of  their  Enemies;  that  all 
 
 thofc 
 
I^  ne  Lord's  Day: 
 
 thofe  who  hate  and  pcrfecute  thy  Church,  may  be 
 brought  to  Repentance,  mifcarry  in  their  cruel 
 Defigns  againft  it ;  that  thy  Name  may  be  ccle-» 
 brated  to  all  Generations ;  that  thy  Kingdom  and 
 thy  Coming  may  be  haftened  ;  that  thy  Saints  may 
 obtain  the  Confumrnation  of  their  Bhfs,  by  the  Re- 
 furredlion  of  their  Bodies,  and  receiving  the  Crown 
 of  Righteoufnefs,  which  thou  had  prepared  for  all 
 that  put  their  Truft  in  thee  ;  and  that  I  with  them 
 may  praife  thy  Name  for  ever  and  ever.  Amen. 
 
 CHAP.     I. 
 
 Q^JJ/HAT  Part  of  our  Time  hath  God  appropri- 
 ated to  his  immediate  Service  ? 
 
 A.  One  Day  in  Seven^  which  he  hath  com- 
 manded to  be  kept  Holy.  And  we  ought  the 
 rather  to  pay  Obedience  to  Divine  Authority  in 
 this  Particular,  becaufe  it  hath  liberally  indulged 
 the  remaining  Part  of  our  Time  to  our  own  Ufc. 
 
 Q^  IVbat  do  you  viean  by  ikecping  a  Day  holy<' 
 
 A.  Setting  it  apart  for  the  Exercifcs  of  Religi- 
 ous Duties,  both  in  Public  and  Private;  abilain- 
 ing  from  their  Works  of  our  ordmary  Calling,  or 
 any  other  worldly  Affairs  and  Recreations,  which 
 may  hinder  our  Attendance  upon  the  Worlbip  of 
 God,  and  are  not  reconcileable  with  folcmn  Af- 
 femblies,  and  may  defeat  thofe  Ends  for  which 
 the  Day  was  feparated  from  common  Ules. 
 
 Q^lVhat  Day  was  anciently fet  apart  to  this  Purpofe  f 
 
 Gen.  ii.  3.      ^'  The  Seventh  :  For  God  having  in  fix  Days 
 
 made  Heaven  and  Earth,  and  Sea,  and  all  that  in 
 
 them  is,  he  reftcd  thefeventh  Day,  and  hallowed  it. 
 
 Q^  IVhat  mean  you  by  God's  reftmg /rt?;//  his 
 IForks  P 
 
 A.  That 
 
The  Lord's  Day.  13 
 
 A.  That  the  Creation  of  all  things  was  finifli- 
 cd,  and  the  World  entirely  made ;  this  rrfting  of 
 Cod  being  fpokcn  after  the  Manner  of  Men  ;  and 
 implieth  not  any  Wearincfs  of  him,  for  the  Crca-  ifaiahxl. 
 tor  of  lie  Ends  of  the  Earth  faint  eth  not ,-  m  it  her  is  "' 
 wearv.    It  was  by  the  Anci'-nfs  made  the  Symbol  oi 
 the  Rrjl  of  the  jujl  from  all  their  Labours  ;  when 
 all  Grief,  Sorrow,  and  Sighing  fhall  fly  away,  and 
 Godlliall  beall  inall. 
 
 Q^  IP^'hy  zvas  the  feventh  Z)jv,  called  Saturday, 
 commanded  to  be  obfervrd by  the  Jews? 
 
 A.   To  be  a  Sign  to  tellify  what  God  they  wor-  Ezek.  xx. 
 fhiped,  whereby  they  profcfTcd  that  Jehovah^  and  *''• 
 no  other,  was  the  God  oi  Jfraely  and  confequently 
 was  an  admirable  InRiluiton  to  fecure  them  fromf'^^.'^v, 
 Idolatry.       For,  by  fandifying  the  Seventh  Day, 
 after  they  had  laboured  lix,  they  avowed  tl%em- 
 felves  Worfhippers  of  that  only  God,  who  creat- 
 ed the  Heaven  and  the  Earth,  and  having  fpent 
 fix  Days  in  that  great  Work,  relied  the  Seventh 
 D:iy ;      and    therefore   commanded   this    fuitable 
 Diltribution  of  their  Time,  as  a  Badge  that  their 
 religious  Service  was  appropriated  to  him  alone. 
 And  by  fandifying  that  Scv^iith  Day^  namely  Sn-- 
 turday^  they  profeflcd  themfclves  Servants  of  Jc^ 
 hovah  their  God,  in  a  Relation  and  Refpedl  pecu- 
 liar and  proper  to  themfelves,  Z'iz.  that  they  were 
 Servants   of    God     who    redeemed    IJrael    out    <?/Dcut.v. 
 iht  Land  of  Egypt ^  and  out  of  the  Hotife  of  Bondage.  i5- 
 For   upon    the  Morning-watch  of  that  very  Day 
 they  kept  for  their  Sab/at h,  he  overwhelmed  iV.'j- 
 raoh,  3.ud  all  his  Moll,  in  the  Red  Sea,  and  faved 
 Jfrarl  that  Day  out  of  the  Mand  of  the  F.^vptians. 
 
 Q^  Hozu  far  and  in  -what  Manner,  dotb^tbe  Ob- 
 fervation  bind  Chrillians? 
 
 A.  The  ChriJIiau,  as  well  as  the  JcXi\  afrer  fix 
 Days  fpent  in  his  own  Works,  it  is  to  fandify  the 
 Seventh^   that  he  may  profefs  himfelf  thereby  a 
 
 Servant 
 
14  ^he  hordes  Day, 
 
 Servant  to  God,  the  Creator  of  Heaven  and  Earthy 
 as  well  as  the  jezv ;  but  in  the  Defignation  of  the 
 Day  they  differ.  The  Chriftian  chufeth  for  his 
 Day  of  R(:f}  the  firj}  Day  of  the  IVeck,  that  he 
 might  thereby  profefs  himfelf  a  Servant  of  that 
 God,  who  on  the  Morning  of  that  Day  vanquifh- 
 ed  Satan^  and  redeemed  us  from  our  fpiritual 
 Thraldom,  by  r<7/,'//z^Jefus  Chrifl:  our  Lord  from  the 
 Dead,  begetting  us,  inftead  of  an  earthly  Canaan, 
 to  an  Inheritance  incorruptible  in  the  Heavens. 
 
 Q^  What  authority  have  ive  for  the  change  of 
 this  Day  from  the  fcventh  to  the  firfl  Day  of  the 
 Week? 
 A6ISXX.7.      ■^'    '^^^   Authority   and  Pradlice  of  the  holy 
 1  Cor.xvi.  ApopeSy   the   lirft    Planters  of  Chriftianity,  who 
 ^'  therein  followed  the  moral  Equity  of  the  fourth 
 
 Commandment.  For  the  Deliverance  of  Ifrael 
 out  of  Egypt  by  the  Miniftry  of  Mofes^  was  intend- 
 ed for  a  Type  and  Pledge  of  a  fpiritual  Deliver- 
 Coioff  ii  ^"ce  which  was  to  come  by  Chrijl.  Their  Canaan 
 16, 17.  alfo,  to  which  they  marched,  being  a  Type  of  that 
 heavenly  Inheritance  which  the  Redeemed  by 
 Chriji  do  look  for.  Since,  therefore,  the  Shadow 
 is  made  void  by  the  coming  of  the  Subftance,  the 
 Relation  is  changed,  and  God  is  no  longer  to  be 
 worfliipped  and  believed  in  as  a  God  forelliewing 
 and  alluring  by  Types,  but  as  a  God  who  has  per- 
 formed the  Subftance  of  w  hat  he  promifed. 
 
 Q^  Why  is  the  firji  Day  of  the  Week  called  the 
 Lord's  Day  ? 
 
 A.  Not  only  becaufe  it  is  immediately  dedicat- 
 ed to  his  Service ;  but  becaufe  on  that  Day  our 
 Lord  Jefus  Chrijl  arofe  from  the  Dead,  and  refted 
 from  the  Work  of  our  Redemption  ;  which  he 
 completed  on  that  Day  by  his  Refurredion. 
 
 Q^  Hozv  did  the  Apoftles  and  the  Chriftians  at 
 firji  obferve  this  Day? 
 
 A.  It  plainly  appeared  from  the  Scriptures,  that 
 
 the 
 
The  Lord*s  Day.  1 5 
 
 the  firH-  Day  of  the  Week  was  their  ftatcd  and  fo- 
 lemnTimc  of  Meeting  for  public  Worfliip.     On 
 this  Day  the  Apoftles  were  affembled  when  ihcHo^y  aas  u.  », 
 Gbo/J  came  down  fo  vilibly  upon  them  to  qualify 
 them  for  the  Converfion  of  the  World.     On  this  ^x.  j. 
 Day  we  find  St.  /*i7«/ preaching  at  Troas,  when  the 
 Dl'fciples  came  lo^e/her  to  break  Bread;  whereby  is  un- 
 derftood  the  Celebration  of  the  Sacrament,  or  their 
 Feafts  of  Charity,  which  were  always  accompanied 
 with  the  Eucharill.    And  the  Diredions  the  fame 
 Apollle  gives  to  the  Corinthians,  concerning  their  iCor.xvU 
 Contributions  for  the  Relief  of  their  poor  fulfcring  *• 
 Brethren,  fccm  plainly  to  regard  their  religious 
 Aflemblies  on  the  fir  ft  Day  of  the  VVcek. 
 
 Q^  How  was  this  Day  ohjerved  in  the  Primitive 
 Church  ? 
 
 A.  It  appears  from  Juflin  Martyr y  an  early  Con-  Juft.Mar. 
 vert  to  Chriftianity,  and  Pliny  2in  Heathen,  that  the  ^l^^y.^^ 
 Chriltians  of  thofe  Times,  both  in  City  andCoun-  10  Ep.97. 
 ty,    had  their  public  Meetings   on  Sundays.     In  ^"c^oiltl" 
 ■which  AlFemblics  the  Writings  of  the  Apojlles  and  cdf. 
 Prophets  were  read  to  the  People,  and  the  Dodrines 
 of  Chriftianity  were  farther  prellcd  upon  them  by 
 the  Exhortations  of  the  Clergy.     Solemn  Prayers 
 were  offered  up  toGW,and  Hymns  fung  in  Honour 
 of  our  Saviour;  the  blelfcd  Sacrament  was  admi- 
 nirtered  to  thofe  that  were  prcfcnt,  and  the  confe^ 
 crated  Elements  fent  to  thofe  that  were  abfent. 
 CoUeclions  were  made  for  the  Relief  of  the  Poor, 
 wheiherWidows  or  Orphans,  Prifoners  or  Strangers, 
 or  others  labouringunderSicknefsoranyNeccffitics. 
 
 Q^  Though  the  mojl  proper  Name  of  this  Day  of 
 public  IVorJhip  is,  as  St.  John  himf  If  calls  it.  The 
 Lord's  Day,  did  the  primitive  Chrijliansfcruple  to  call 
 it  Sunday  ? 
 
 A,  No:  Jujlin  Martyr  ^wATertuUian  both  call  R^^-'-'- 
 it  fo  ;  bccaufe  it  happened  upon  rhat  Day  of  the  Apoi.  i. 
 Week  which  by  the  Heathens  v\  as  dedicated  to  the 
 
 Sun ; 
 
1 6  ^h^  Lord's  Day. 
 
 "^Tv^ad  ^^^  •  ^^^  therefore,  as  being  bed  known  to  them. 
 
 Nation,     and  the'Fathers  commonly  made  ufe  of  it,  in  their 
 
 *•  *•         Apologies  to  the   Heathen  Governors :    And  it 
 
 feldom  palTcth  under  any  other  Name  in  the  Im^ 
 
 perial  Edicts  of  the  firft  Chriftian  Emperors.    He- 
 
 iides,  it  may  properly  retain  that  Name;  becaufe 
 
 dedicated  to  the  Honour  of  our  Saviour^  who  is 
 
 Mai.iv.  8.  by  the  Prophet  called  the  Siin  of  Right eoujnejs  that 
 
 was  to  arije  with  Healing  in  his  Wiiigs, 
 
 Q^  In  zvhat  Senfe  may  the  Lord's  Day  he  called 
 the  Sabbath  ? 
 
 A.  In  that  we  reji  on  that  Day  from  the  Works 
 of  our  ordinary  Callings,  and  all  other  worldly  Em- 
 ployments, and  dedicate  it  to  the  immediate  Wor- 
 ship of  God,  whofe  Service  is  pcrfecl  Freedom.  But 
 by  ScripturCy  Antiquity,  and  all  Ecclefiajlical  Wri- 
 ters, it  is  conftantly  appropriated  x.o  Saturday,  the 
 Day  of  the  Jews  Sabbath,  and  but  of  late  Years 
 ufcd  to  lignify  the  Lord's  Day;  fo  that  though 
 the  Charge  of  Jiidaijm,  upon  thofe  that  ufe  it  in  a 
 Chriftian  fenfe,  appearcth  too  fevere,  yet  upon 
 many  Refpefts  it  might  be  expedient  but  fparing- 
 ly  to  diftinguifli  the  Day  of  the  Chriftian  Worfmp 
 by  the  Name  of  the  Sabbath. 
 
 Q^  JVas  not  the  Sabbath  anciently  obferved  as 
 well  as  the  Lord's  Day  ? 
 
 A.  Though  the  Neccflity  of  obfervingthe7<f:c'^'^ 
 Sabbath  was  vacated  by  t\\QApoJ}olical\n^ux.unon  of 
 X.\\Q  Lord's  Day,  vini^ihyonv  Saviour's  \\2.\\ngblottcd 
 »4'""^^'  out  the  Hand-zvriting  of  Ordinances ;  whereby  it  be- 
 came unreafonable  for    any  one  to    condemn    a 
 Chrifiian  for  not  obferving  the  Jewi/Jj  Sabbath,  as  it 
 was  for  neglecting  their  other  Ceremonial  tnllir.u- 
 tions  :  Yet,  in  the  Eaji,  where  the  Gofpel  chiefly 
 prevailed  among  the  Jews,  who  retained  a  mighty 
 Reverence  for  the  Mofaical  Rites ;     the    Church 
 thought  fit  fo  far  to  indulge  the  Humour  of  the 
 si'meiit'^^  7?it/^/2:/;/^-  Converts,  as  to  obfcrve  Saturday  as  a 
 "°'^"  ■  Eejlival 
 
^le  Lord^s  T>ay,  17 
 
 ^cjlival  Day  of  Devotion,  whereon  they  met  for  ^"^^^^ 
 IDublic  Prayer,     and    for   the  Excrcife  of  other  Lp.1r.2S9. 
 Duties  of  ReUgion,  as  is  plain  from  feveral  l\\f-  ^^  ^*^- 
 Jagcs  in  the  Antients.     But,  however,  to  prevent 
 Scandal,  they  openly  declared,  they  did  it  only  in 
 a  Chrijiian  H'av,  and  obferved  it  not  as  a  Jcivijh 
 Sabbath  ;  and  this  Guftom  was  fo  far  from  being 
 vniverfaly  that  at  the  fame  Time  all  over  the  ///>/?, 
 except  at  Milan  \n  Italy,  Saturday  was  kept  as  a  ¥aji. 
 
 C>^  What  particular  Cuftom  did  the  Primitive 
 Chriflians  vbfervc  in  their  Devotions  on  the  Lord's 
 Day  ? 
 
 A.  They  prayed  ftandinp, ;  fymbolically  repre- 
 fcntin<:;ourI\.efurre(5lionoi'Rcfl:itutionbytheGrace 
 of  Chrijly  by  which  we  are  delivered  from  our  Sins, 
 and  from  the  Power  of  Death.  And  this  Cuftom 
 was  maintained  with  fo  much  Vigour,  that  when 
 fome  began  to  neglett  it,  the  great  Council  of  ]\'ice  Ca»i.  »o. 
 Ordained  that  there  fliould  be  a  conflant  Uniformity 
 in  this  Cafe ;  a:ul  that  on  the  Lord's  Day,  Men 
 fliould  Hand  when  tiiey  made  their  Prayers  to  God. 
 
 Q^  Is  it  proper  tofafi  on  the  Lord's  Day  ? 
 
 A.  No:  Becaufe  it  is  to  be  celebrated  with  Ex- 
 prelTions  of  Joy,  as  being  the  happy  Memorial  of 
 O?;'//?'^  Rcfurre^lion;  and  therefore  whatever  fa- 
 voureth  of  Sadncfs  and  Sorrow  ought  to  be  retrain- 
 td.  'J'he  I'Vimitive  Chrillians  prohibited  it  with  J"'"'- ^ 
 jgreat  Severity  and  never  fafled  on  it  though  in  the  c  j. 
 ,  Time  of  L'^nt  \  The  Heretics,  who  ■lenicd  the 
 Refur region  of  CO///?,  faded  o\\  ■■'^\  Sundays^  be- 
 caufe they  would  not  honour  the  Myftery. 
 
 Q^  Did  the  Chriftian  I-lmp-rors  nfe  thdr  Autho- 
 rity to  oldi;^e  their  Subjects,  to  keep  /his  Day  holy  ? 
 
 A.  Conflant inc  and  'fheodojins  both  prohibited  the 
 Profanation  of  this  Day,  either  by  the  Works  of  vr'^'^^colt 
 Men's  ordinary  Calling,  even  of  i  hole  who  were  yet  '•  4-  c.  18 
 
 Q^Hozo 
 
l8  ^rhe  Lord*s  Day. 
 
 Q^  How  Oti^ht  Chriftians  to  obferve  this  T)ay  ? 
 A  It  is  not  enough  that  we  reft  from  the  Worksl 
 of  our  Calling,  but  our  Timemuft  be  employed  in 
 all  fuch  religious  Exercifes  as  tend  to  the  Glory  of 
 God,  and  the  Salvation  of  our  Souls.     We  muft 
 regularly  frequent  the  Worfhip  ot  God  in  the  pub- 
 lic AlTemblies,  join  in  the  Prayers  of  the  Church, 
 hear  his  holy  Word,  receive  the  blelTed  Sacrament 
 when  adminiftered,  and  contribute  to  the  Relief  of 
 the  Poor,  if  there  be  any  Collection  for  their  Sup- 
 port.    In  private,  we  ought  to  enlarge  our  ordinary 
 Devotions,  to  make  the  Subject  of  them  chiefly 
 to  confift  in  Thankfgivings  for  the  Works  of  Crea- 
 tion and  Redemptioft ;  withal,  recollecting  all  thofe 
 particular  Mercies  we    have  received    from  the 
 Bounty  of  Heaven  through  the  whole  Courfe  of 
 our  Lives  :  To  improve  our  Knowledge  by  reading 
 and  meditating  upon  Divine  Subjedls ;  to  inftrudt 
 our  Children  and  Families  to  vifit  the  Sick  and 
 the  Poor,   comforting  them  by  fome  fcafonablc 
 Ailiftance ;  and  if  we  converfe  with  our  Friends 
 and  Neighbours,  to  feafon  or  Difcourfe  with  pru- 
 dent and  profitable  Hints  for  the  Advancement  of 
 Piety ;  and  to  take  Care  that  no  Sournefs  and  Mo- 
 rofenefs  mingle  with  our  ferious  Frame  of  Mind. 
 Q^  Wbnt  jee?/is  to  be  //j<f  wo// obligatory  Duty 
 upon  this  Day  t* 
 
 A.  The  being  prcfent  at  the  AJfemhlies  of  Pub^ 
 lie  JForJhipy  from  which  nothing  but  Sicknefs  or 
 abfolute  Necefhty  fliould  detain  us  :  For  the  Day 
 being  dedicated  not  only  to  the  Honour  and  Wor- 
 fhip of  God,  but  alfo  appointed  to  this  End,  that 
 •we  might  openly  profefs  ourfclves  Chriftians :  ir 
 muft  be  an  Argument  we  are  very  little  concerned 
 to  do  either,  if  we  abftain  from  God's  folemn 
 Worftiip  at  fuch  Times.  Nothing  troubled  the 
 primitive  Chriftians  more,  than,  when  fick  and  in 
 Prifon,  or  under  Baniftiment,  that  they  could  not 
 
 come 
 
The  Lord*s  Day.  I^ 
 
 come  to  Church ;  no  trivia!  Pretences  were  then 
 admitted  tor  any  one's  Abfence  from  the  Congre- 
 gation, but,  according  to  the  Merit  of  the  Caufe, 
 fevere  Cenfurcs  were  palFed  upon  them. 
 
 Q^  IVbat  are  the  great  Advantages  of  the  Reli- 
 gious Obfervation  of  the  Lord's  Day  ? 
 
 A.  It  keeps  up  the  Sohmn  and  Public  IVorfoip 
 of  God,  which  might  be  very  much  ncgledlcd,  if 
 it  were  left  to  depend  upon  the  Determinations  of 
 Human  Authority.  It  prefervcs  the  Knozvledge 
 and  vifible  profejfton  of  the  Chriftian  Religmi  in  the 
 World,  when,  notwithftanding  the  great  Differences 
 there  are  among  Chriliians  in  other  Matters,  thcy^ 
 yet  all  concur  in  obferving  this  Day  in  Memory  of 
 our  Saviour's  Re furre^i ion.  And  conlidering  how 
 much  Time  is  taken  up,  by  the  greatell  Part  of 
 Mankind,  in  providing  for  theNeccflariesof  Life  ; 
 and  how  negligent  and  carclcfs  they  are  in  the  Con- 
 cerns of  their  Souls,  who  flow  in  Plenty  and  Abun- 
 dance ;  thi^  ftated  Sea/on  is  highly  ufeful  to  inftrucil: 
 the  Ignoraut  by  Preaching  and  Catechifing^  and  to 
 putthofein  Mind  of  their  Duty,  who  in  their  Pro- 
 fperity  are  apt  to  forget  God.  Moreover,  by  fpcnd- 
 ing  this  Day  in  Religious  Excrcifcs,  we  acquire  new 
 Strength  and  Rcfolution  to  perform  God's  Will  in 
 our  feveral  Stations  the  Week  followin":. 
 
 Qj_  Since  a  great  Part  of  the  Duty  of  the  Day  con-, 
 fifts  in  Thankfgiving,/'r/zy  ivhat  is  implied  in  that 
 Duty  ? 
 
 A.  A  due  Acknowledgment  of  God's  Bleflings ; 
 a  jult  Value  and  Ellcem  of  them  ;  and  a  Dclire  and 
 Endeavour  to  make  ail  poflible  Returns. 
 
 Q^liljcn  may  zee  be/aid  ^w/)'toacknowledgeGo.Y'i 
 Mercies  ? 
 
 A.  When  we  do  not  let  thtm  pafs  undifcerned 
 and  unregarded  by  us,  but  carefully  conlidcr  and 
 take  !•  otice  of  them ;  and  when  we  do  not  afcribc 
 the  good  things  he  has  given  us  to  our  own  Dcferts 
 
 C  2  and 
 
20  ne  Lord*s  Day 
 
 and  Endeavours,  or  to  any  othcrThingor  Creature, 
 but  only  to  him.  All  glorying  in  ourfelves,  takes 
 from  the  Acknowledgment  of  the  Giver's  Bounty. 
 
 Qj_  PFhen  may  ivebejaid  to  have  aju/t  Value  and' 
 Eftecm  of  God's  Mercies  ? 
 
 A.  When  wc  retain  them  in  our  Memory,  and 
 make  frequent  ReHedions  upon  them ;  it  being  na- 
 tural to  remember  thofe  Things  we  highly  prize. 
 When  we  do  not  grudge  or  repine  at  our  Portion, 
 but  are  contented  with  thofe  Circumflances  which 
 the  Providence  of  God  has  made  to  be  our  Lot. 
 
 Q^  IVhat  Return  ou^ht  we  to  make  to  God  as  a  Tef- 
 limony  of  our  Thankful nefs  ? 
 
 A.  We  ought  to  profefs  our  Depe'ndance  upon 
 him,  and  our  Obligations  to  him  for  the  good 
 Things  we  enjoy.  We  ought  to  publifh  to  the 
 World  our  Senfe  of  his  Goodnefs  with  the  Voice 
 of  Praife,  and  tell  of  all  his  wondrousWorks.  Wc 
 ought  to  comfort  his  Servants  and  Children  in  their 
 "Eecius,     Afflictions,  and  relieve  his  poor  delb-effed  Mem- 
 
 XXXV«  2  ^  -  *■ 
 
 bers  in  their  manifold  NecelTities ;  for  he  that  giveth 
 Alms^  facrijiceth  Praife.  We  ought  carefully  to 
 obey  him  in  all  thofe  Inftances  wherein  he  has 
 declared  his  Will  and  Fleafure,  and  be  ready  to  fa- 
 xrifice  the  deareft  Things  in  thisWorld,  even  our 
 Lives,  for  the  Advancement  of  his  Glory,  and  the 
 Maintenance  of  his  Truth. 
 
 The     PRAYER  S. 
 I 
 
 Sp.  Ktnn,  /^  LORY  be  to  thcc,  O  my  God,  who  in  Com- 
 vout*  Ob-  VJXpaflion  to  human  Weaknefs,  which  is  not  ca- 
 jervauon  pablc  of  an  uninterrupted  Contemplation  of  thee. 
 Lord's  fuch  as  the  Saints  have  above,  haft  appointed  a  fo- 
 i>»y-  lemn  Day  on  Purpofe  for  thy  Remembrance.  Glory 
 be  to  thee,  for  proportioning  a  fcvcnth  Part  of  our 
 Time  to  thy fclfp  and  liberally  indulging  the  Rc- 
 
 4.  maiudcr 
 
ne  Lord's  Day.  5lt 
 
 tinainder  to  our  own  Ufc.     Let  me  ever  cflccm  it 
 my  Privilege  and  my  I  Iap})incfs,  to  have  a  Day  of 
 Reft  fet  apart  for  thy  Service,  and  the  Concerns  of 
 my  own  Soul ;  to  have  a  Day  tree  from  Diftrat^lions^ 
 difengaged  from  thc\Vorld,whereinl  have  nothing 
 to  do  but  to  praife  and  to  love  thee.     Give  mc 
 Grace  to  worlhip  thee  in  my  Clofct,  and  in  the 
 Congregation  ;  to  fpcnd  it  in  doing  good,  in  Works 
 of  Necclfity,  Devotion,  and  Charity,  in  Prayer,  and 
 Praife,  and  iVIeditation.     O  let  it  be  ever  to  me  a 
 Day  lacred  to  divine  Love,  a  Day  of  heavenly  Reft 
 and  Rcfreflimcnt.     Grant,   O  Lord,  I  may  not 
 only  give  thee  due  Worftiip  myfcif,  but  may  give 
 Reft  and  Leifure  alfo  to  all  my  Family,  to  all  under 
 my  Charge,  to  ferve  thee  alfo  ;  to  indulge  Lafe  to 
 my  very  Beafts,  fmce  good  Men  are  merciful  even 
 to  them.    O  bleftcd  Spirit,  who  on  the  firft  Day  of 
 the  Week  didft  defcend  in  miraculous  Gifts  and 
 Graces  on  the  Apoftles,  defcend  upon  me,  that  I 
 may  be  always  in  the  Sph  it  on  the  Lord's  Day.  And 
 fmce  the  BlelTing  of  cverlafting  Salvation,  which 
 we   Chriftians  on  thy  Day  commemorate,    docs 
 wonderfully  exceed  the  Creation  commemorated 
 by  the  Je^.vs  :  O  let  our  Love  and  Praife,  Devotion 
 aixl  Zeal,  proportionably  exceed  theirs  alfo  :  and 
 this  1  beg  for  Jefus  Chrijt  his  Sake,  our  Lord  and 
 Saviour.     Amen. 
 
 IL 
 VyORTHY  art  thou,    O  Lord  of  Heaven  a  Gc«crtj 
 ^^     and  Earth,  to  receive  Glory,  and  Honour,  g'j^f"^,^' 
 and  Power,  for  thou  haft  created  all  Things,  and 
 for  thy  Pleafure  they  arc  and  were  created.  Thou 
 haft  made  He.ivcn  the  He.iven  of  Heavens,  with 
 all  their  Hoft,  the  Earth  and  all  Things  that  arc 
 therein  ;  thou  prefcrveft  them  all,  and  the  Hoft  of 
 Heaven  praifcih  thjc.     Glory  be  to  thee,  O  Lord 
 God  Almighty,  for  creating  xVLin  after  thine  ow  n 
 
 Cj  image. 
 
2.S  T^he  Lord^s  Day, 
 
 Image,  and  making  fo  great  aVariety  of  Creatures 
 to  minifter  to  hisUfe.  Glory  be  to  thee,  O  Heavenly 
 Father,  for  my  Being  and  Prefervation,  Strength 
 and  Health,  Underflanding  and  Memory,  Friends 
 and  BcnefaClors,  and  for  all  my  Abilities  of  Mind 
 and  Body.  Glory  be  to  thee  for  my  competent 
 Livelihood,  for  the  Advantages  of  my  Education, 
 for  all  my  knonn  or  unobferved  Deliverances;  and 
 for  the  Guard  the  holy  A.ngeis  keep  over  me.  But 
 above  all,  Glory  be  to  thee,  for  giving  thy  Son  to 
 die  for  my  Sins  ;  and  for  all  the  fpiritual  Bleffings 
 he  has  purchafed  for  me  ;  for  my  Baptifm,  and  all 
 the  Opportunities  thou  givcft  me  of  ferving  thee, 
 and  of  receiving  the  holy  Eucharift  ;  for  whatever 
 Sin  I  have  efcaped,  for  whatever  Good  I  have  done, 
 or  thought,  for  all  my  Helps  of  Grace  and  Hope 
 of  Heaven,  Glory  be  to  thee.  Praife  the  Lordy  0 
 my  Sou/,  and  all  that  is  zvithin  me^  praife  his  holy  Name, 
 
 Glory  be  to  thee,  O  Lord  Jejusl  for  thy  inex- 
 prefTible  Love  to  loft  Man,  for  condefcending  to 
 take  our  frail  Nature  on  thee,  for  all  thy  heavenly 
 Do(5trine  to  inftrud:  us,  thy  great  Miracles  to  con- 
 vince us,  and  thy  unblameable  Example  to  be  a 
 Guide  to  us.  Glory  be  to  thee,  for  thy  Agony 
 and  bloody  Sweat,  for  all  the  Torments  and  An- 
 guilli  of  thy  bitter  Paflion.  Glory  be  to  thee,  for 
 thy  glorious  Refurredion  and  Afcenfion  into  Hea- 
 ven, and  Intcrceflion  for  us  at  the  Right  Hand  of 
 thy  Father.  O  gracious  Lord,  thou  who  haft  done 
 fo  much  for  me,  how  can  I  ever  fufficiently  praife 
 and  love  thee  !  Praife  the  Lord  Jcfus,  0  my  Souly 
 and  all  that  is  within  me  praife  his  holy  Name. 
 
 Glory  be  to  thee,  O  blelfcd  Spirit,  Glory  be  to 
 thee,  for  all  the  miraculous  Gifts  and  Graces  thou 
 didft  beftow  on  the  Apoftles  to  fit  them  to  convert 
 the  World,  and  for  infpiring  thefacred  Penmen  of 
 Holy  Scripture !  Glory  be  to  thee  for  inftilhng  holy 
 Thoughts  into  my  Soul,  for  all  the  ghoftly  Strength 
 
 and 
 
Advent  Sundays.  23 
 
 and  Support,  Comfort  and  Illumination  I  receive 
 from  thcc ;  for  all  thy  preventing,  and  retraining 
 and  fanctifying  Grace  !  Glory  be  to  ihec,  Blcfled 
 Spirit !  let  me  never  more  by  my  Sins  grieve  thee, 
 who  art  the  Author  of  Life  and  joy  to  me  !  Vraijc 
 the  Lord^  O  my  Son/,  ami  all  that  is  within  mc  prai/c 
 bis  holy  b^ame. 
 
 BlelFing  and  Honour,  Thankfgivingand  Praife, 
 more  than  I  can  utter,  more  than  J  can  conceive, 
 be  unto  thee,  O  moft  adorable  Trinity,  Father, 
 Son,  and  Holy  Gholl,  by  ail  Angels,  all  Meji,  all 
 Creatures,  for  ever  ^nd  for  ever,     /li/icn.  Amen. 
 
 CHAP.     II. 
 
 flDtcnt  ^unDap0. 
 
 Q:  Tl/^^^  do  you  mean  by  Advent  Sundays-? 
 
 A.  The  four  Siuidays  that  precede  the 
 (7rr^/Fc//'m?/ofourSaviour'sNativity ;  which  make 
 a  Part  of  that  Time  appointed  by  the  Church  to 
 prepare  our  Minds  by  proper  Meditations  for  a  due 
 Commemoration  of  Chn/z's  coming  in  the  Fle//j. 
 
 Q^  If  hen  is  the  firfl:  Sunday  //;  Advent? 
 
 A.  The//;//  Sionlayin  Advent  is  always  the  ncar- 
 cfl:  Sunday  to  the  Keaft  of  St.  Andrezc,  whether  be- 
 fore or  after. 
 
 Q^  //  ith  zvhat  Temper  of  Mind  ou^ht  ive  to  eom~ 
 meni'jrate  the  great  BlelJin^  o/Chrift'j  Coming-  in  tb: 
 Flelh?  ^   ' 
 
 //.  With  firm  Purpofes  and  iinccre  Rcfoluticnis 
 of  conforming  ourfelves  to  theKnd  and  Delign  of 
 our  vSaviour's  coming  into  the  World.  lor  lince 
 the  Son  of  God  ii'as  manifefted  to  d-ftroy  the  //  'orks  of  joho  ili.j^ 
 the  Devil,  the  great  Care  and  Hulinefs  of  our  Lives 
 Ihould  tend  to  avoid  every  Thing  that  is  evil,  to 
 mortify  the  Deeds  of  the  FIcIli,  and  not  lurtlr  cS"/;; 
 
 C  4  19 
 
^4  Advent  Sundays^ 
 
 ^ora.  VI.  ^^  y^igfi  ifi  QiiY  mortal  Bodies^  that  we  /Jjoidd  ohty  it  in 
 the  Lufts  thereof:  That  lincc  he  gave  himfcif  for  us, 
 2Pe"'i^^',  to  purify  to  himfcif  a  peculiar  People,  -zealous  of 
 63  7»  8.  good  IVorks;  we  fnould  give  all  Diligence  to  add  to 
 our  Faith  Virtue,  to  Virtue  Knowledge,  to  Ki^ow- 
 ledge  Temperance,  to  Temperance  Patience,  to 
 Patience  Godlmefs,  to  Godlinefs  brotherly  Kind- 
 nefs,  and  to  brotherly  Kindnefs  Ciiarity ;  for  if 
 thefe  Things  be  in  us,  and  abound,  -we  (liall  nei- 
 ther be  barren  or  unfruitful  in  the  Knowledge  of 
 our  Lord  Jfns  Chrift. 
 
 Q^  What  Conr]der:at!on  doth  the  Church  offer  to 
 uSy  as  proper  to  bring  our  Lives  to  a  Cotformiiy  with 
 the\iv\d  <r/;u  Delign  ofChrl^i's  Coming  in  the  Flefli  ? 
 
 y/.TheConiideration  of  his fecona  Coming  to  judge 
 the  World,  when  he  will  execute  Vengeance  upon 
 all  thofc  who  obey  not  the  Gofpel  of  Chrift. 
 
 Q^  iFhat  do  you  mean  by  Chrift's  Coming  ta 
 Judgment  ? 
 
 A.  That  our  Lord  Jefus  Chrift  {hall  at  the  End 
 of  the  World  dcfcend  from  Heaven  in  his  human 
 Nature,  and  fummon  all  Mankind  to  appear  beloKC 
 his  dreadful  Tribunal,  where  they  (hall  come  upon 
 their  Trial,  have  all  their  Adlions  ftriclly  examin-, 
 ed,  and,  according  to  the  Nature  an:!  Quality  of 
 them,  be  adjudged  to  eternal  Flappinefs  or  eter^ 
 nal  Mifery. 
 
 Q^  Hozv  doth  it  appear  that  there  f  mil  be  a  ge-» 
 neral  Judgment  ? 
 
 A.  Both  from  the  Principles  of  Rcafon,  and  the 
 clear  and  exprcfs  Teft;monies  of  Scripture. 
 
 Q^  Hozv  doth  it  appear  from  the  Principles  of 
 Reafon  that  there Jhall  be  a  general  Judgment  ? 
 
 A.  The  Light  of  Nature  difcovcrs  to  w^ixneffni- 
 iial  Differenee  between  Good  and  Evil ;  whence,  by 
 the  common  Confent  of  Mankind,  Rewards  are 
 affixed  to  the  one,  andPuniiliments  to  the  other: 
 And  according  as  Men  govern-theirA  clions  inRela- 
 tion  to  thefe  circntial  Diiferences  of  Good  and  Evil, 
 
Advent  Sundjys.  2Z 
 
 fo  arc  their  Ho^cs  and  their  Fears.  The  Praclico- 
 of  Virtue  is  attended  not  only  with  prefent  ^//V/ 
 and  Satisfaction^  but  with  the  comfortable  Hope  of 
 a  future  Rccovipence  ;  the  ConiinifTion  of  any  wick- 
 ed Adlion,  though  never  fo  fecret,  fits:  une^fy  up- 
 on the  Mind,  and  fills  it  full  of  Horror  and 
 Amazement:  All  which  would  be  very  unaccount- 
 able without  the  natural  Apprehcnlion  and  Ac- 
 knowledgment of  future  Rewards  and  PuniOi- 
 mcnts.  Anditmufl  be  from  this  Principle,  that  ma- 
 ny of  the  Heathens  eftccmcd  Virtue  and  Honefty 
 dearer  than  Life,  with  all  the  Advantages  of  it,  and 
 abhorred  VilKiny  and  Impictv  worfe  tiian  Death. 
 Belides,  the  DifpeufatiGns  of  God's  Providence  to- 
 ■wards  Men  in  this  World  are  very  promijciions  ;  good 
 Men  oitcn  fuilbr,  and  that  even  for  the  Sake  of 
 Rightcoufnefs ;  and  bad  Men  as  frequently  profpcr 
 and  flourifh,  and  that  by  the  Means  of  their  VVick- 
 ednefs.  So  that  to  clear  the  Jultice  of  God's  Pro- 
 ceedings, it  feems  rcafonablc  there  ihould  be  a  fu- 
 ture Judgment  for  a  fuitablc  Diilribution  of  Re- 
 "wards  and  Punilhments.  And  this  Principle  of  a 
 Judgment  to  come,  J'/zy/.v/A'A/r/yr  propounds  to  the  ^^  ^'^*^« 
 Gentiles  as  generally  acknowledged  by  all  their  Wri-  p.^i°"* 
 ters,  and  as  the  great  Encouragement  for  his  Apo- 
 logy for  the  Chriltian  Religion. 
 
 Q^  Ihw  docs  it  dppcar  jrom  Scripture  that  their 
 piall  be  a  general  Judgment  ? 
 
 A.  God  hath  given  Affurance  to  all  Men,  that  Aas  xvit. 
 he  zvill  judge  the  IP'orld  /^' Jcfus  Chrilt  in  that  he  ^'' 
 hath  raifed  him  from  the  Dead.     And  the  procefs  of  ^i^*-  "xv. 
 that  great  Day,  with  feveral  of  the  particular  Cir- 
 cuinlhmces  of  it  are  fully  defcribcd  by  our  Saviour. 
 St.  Paul  declares  cxprefsly,  that  we  miift  all  at-  „ 
 
 1    r  I   J     /•  /     'V    '/  /-  /-  i-^y      ■   1      fs       Rom.  xi%'. 
 
 pcarand  J  land  before  the  judment-Jiat  of  Lhnii.  St.  id. 
 Peter,  that  the  Day  of  the  Lordjhall  come,  tn  id:ich  »  ^^"'-  ^• 
 the  Heavens  Jhall  pafs  ar^uay  with  a  great  Aoifr^  I  Pct.  ui. 
 and  fhe  Elements fiall  welt  with  ferment  Heat.     No  *"• 
 
 Dotliinc 
 
26  Advent  Sundays, 
 
 Dodrine  more  clc^r  and  exprefs,  and  fundamental 
 Heb.vi.  6.  in  theWord  of  God,  than  that  of  eternal  Judgment. 
 Q^  Whcnjhall  this  general  Judgment  be  f 
 A.  At  the  End  of  the  World.  When  the  State 
 of  ourTrial  and  Probation  fliail  be  finiflied,  it  will 
 be  a  proper  Sea fon  for  the  Diftribution  of  public 
 Rom.  ii.    Jufticc,  for  the  rewarding  all  thofe  with  eternal 
 7>  8,  9.     Life,  who  hy  patient  Continuance  in  well-doings  Jeek 
 f  orGlory^  and  Honour y  and  hnmortality  ;  and  for  ren- 
 dering to  them  that  obey  not  the  Truthy  but  obey  Un- 
 righteoujnefs^  Indignation  and  Wrathy    Tribulation 
 And  AnguiJJ:). 
 
 Q^  But  if  every  Man  upon  his  Death JbaU pafs  in- 
 to a  State  of  Happinefs  or  Mifery^  what  Need  is 
 there  of  a  general  Judgment  ? 
 
 A.  Though  it  is  plain  from  Scripture,  that  good 
 Men,  when  they  die,  pafs  into  a  State  of  Happinefs, 
 and  bad  Men  into  a  State  of  Mifcry;  yet  all  the 
 Declarations  of  our  Saviour  and  his  Apoftles  con- 
 cerning Judgment^  with  the  Parables  that  relate  to 
 it,  plainly  refer  to  the  lad:  and  general  Judgment ; 
 for  then  it  is  only  that  the  whole  Man  (hall  be  com- 
 pletely happy^  or  completely  miferable  :  Then  it  is 
 that  the  Bodies  of  Men  (liall  beraifcd,and  as  they 
 have  been  Partakers  with  the  Soul  either  in  obey- 
 ing or  offending  God,  fo  fliallthey  then  fharein  the 
 Rewards  or  Punifliments  of  it ;  and  then  only  can 
 the  Degrees  and  Meafures  of  their  Happinefs  and 
 Mifery  be  truly  adjufted  ;  for  even  after  Death  the 
 Effefts  of  Men's  good  or  bad  Aftions  may  add  to 
 their  Punilhment,  orincreafe  theirReward;  by  the 
 good  or  bad  Examples  they  have  given,by  the  good 
 or  bad  Books  they  have  writ,  by  the  Foundations 
 they  have  eliabliflied  for  Piety  and  Virtue,  or  by  the 
 Cultoms  they  have  introduced  to  countenance  Vice 
 and  Immorality.  Then  it  is  that  theReafonablcnefs 
 of  God'sProvidence,  in  relation  to  the  Sufferings  of 
 good  Men  in  this  World,  will  be  fully  juftified,  and 
 
 his 
 
Advent  Sundays.  27 
 
 his  GoodncTs  as  amply  cleared  in  thofe  feverc  Pii- 
 nifhments  thatdiullbe  eternally  inHided  upon  the 
 Wicked.  Moreover,  this^rw^rj/ 7^^^'^'^'^/i'inecef- 
 fary  to  difpluy  the  Maj-fly  and  G/^rv  of  our  lilelRd 
 Saviour  ;  thatby  thii,  public  A(itof  Honour  and  Au- 
 thority, he  mav  receive  fonie  Rccompcnce  for  the 
 Contcn^ptand  Ignominy  \\  hich  he  met  with  from  a 
 ivickedindi.ngrarcful  VVorld;  and  that  his  defpifed 
 Servants  may  be  owned  by  him  in  the  Sight  of  An- 
 gels and  Men,  10  the  grcatConfulion  of  all  thole  nji- 
 fcf  ible\v^ret;}.es,:hai  Ihall  then  be  doomed  tocver- 
 laftingTorn  cnrs;  thitpubb^  Jufticimay  bedone  to 
 thofc  Virtues  ti'.eir  Mumditv  look  cue  to  conceal, 
 which  were  flilhedby  theCalumnicsandSlanders  of 
 malic  QMS  Men;  anl  which,  by  ihef.ilH  Judgmentof 
 the  World,  were  reprtfentedas  the  l\ttects  of  I-olly 
 and  ExtravagJince.  But  I  may  add  farther,  when 
 God  hns  plainly  declared  :hattherefliali  beagrncml 
 Judgmcnl ;  n(^twiih'landing  th  it  good  Men  upon 
 their  Deaths  go  into  a  S:ate  of  Hap^nnefs,  and  bad 
 Men  iiuoaSr;vte('f  Milery  ;  it  is  abfulutely  neccllli- 
 ryMen  fho  ildentncy  believe  it,  j_ ranting  that  they 
 ^vere  not  able  to  aflign  any  Reafons  to  jultify  fuch 
 a  Proceduie. 
 
 Q^  S'o  "jL^hom  hdih  God  committed  the  Admini- 
 ftration  of  this  Ji'dgment  ? 
 
 A.  The  Lord  Jclus  Chrift  is  coniHtuted  by  God 
 to  adm'nillerihe  Judgn;entofthe  Great  I^ay.  God 
 yMWjiiiige  thelVorid  inrii^htOHfneJs  hythLUMan]Q\\is,  ^fls  xvii. 
 Chrifl,  Tc/jow;  he h,uh  ordained.  The  ^on of  Miinpall^^'^^,^y\, 
 Jiome  in  the  Glory  of  his  Father  zvith  his  holx  Angels^  ^i- 
 and thoiJfjdU  hcReivard  every  Mau according  to  his      '''""* 
 IP'orks.  -The  Father  -udgeth  no  Man,  but  hath  commit- 
 ted alljudgment  ti.-to  the>'On.  TheApoliles  werccom- 
 mandcd  vo  preach  ii<:to  the  People  andteftify,  that  it  is  Aa?  x.4«. 
 Jeius  that  is  oraaii.edofGcd  to  be  the  fudge  ofj^iicl: 
 and  Dead.  And  the  Tribunal  is  called  iucjndgment-  Rom  x* 
 /eat  of  Chrirt.     By  which  Text  it  plainlV  appears,  •^• 
 
 thac 
 
28  Advent  Sundays. 
 
 that  though  the  Right  of  judging  us  belongs  t6 
 God  whole  Servants  and  Subjefts  we  are,  yet  the 
 Execution  of  this  judiciary  Power  is  particularly 
 committed  to  the  Son  of  Man,  who  is  the  Second 
 Pcrfon  in  the  BlelTed  Trinity. 
 
 Q;_  Why  is  the  Adminiflration  of  this  Judgment 
 committed  to  the  Lord  Jefus  Chrift? 
 
 Joh.  V.  23,      A.  That  all  Menjhould  honour  the  Son^  even  as  they 
 
 ^'  honour  the  Father^  aud  hecauje  he  is  the  Son  of  Man. 
 
 That  our  bleffed  Saviour  might  receive  the  public 
 Honour,  it  that  Nature  wherein  he  fuffered  ;  that  he, 
 who  for  our  Sakes  ftood  before  an  earthly  Tribunal, 
 might  therefore  be  conftituted  Judge  of  the  whole 
 World;  that  he,  who  was  defpifedand  reje6lcdof 
 Men,  might  appearin  the  Glory  of  his  Father,  at- 
 tended with  an  innumerableTrain  of  holy  Angels; 
 •  that  he,  who  was  condemned  and  crucified  to  ab- 
 folve  us,  might  receive  Authority  to  abfolve  and 
 condernn  the  whole  Race  of  Mankind;  and  be- 
 caufe  being  clothed  with  a  human  Body,  he  will 
 makeaviiible  Appearance,  which  w'ili  befuitableto 
 the  other  Circumllances  of  the  great  Day ;  all  which 
 will  be  performed  in  a  vifible  Manner.  Befides,Man- 
 Jcind  being  judged  by  one  of  their  ov/n  Nature,  a 
 Man  like  themfelves,  touched  with  a  Feelingof  their 
 Infirmitiejjgreatly  declarer  the  Equity  of  thisjudg- 
 ment,becauieheunderftandsallourCircumftances, 
 and  whatever  may  influence  our  Cafe  to  extenuate 
 or  aggravate  our  Guilt. 
 
 Q^  IVho  are  thofe  thntjhall ^^ judged? 
 
 jude,  ver.  A.  Angels  and  ail  Mankind.  The  fallen  Angels 
 ^re  rifcrved in everlaj't ingChains  underDarknefs^  unt9 
 the  Judgment  of  the  great  Day.     And  St.  Paul  fays, 
 
 I  Cor.  vi.  Knoiv  ye  not  that  we  fjull  judge  Angels  ;  that  is,  lit 
 with  Chrifl,  and  approve  that  Sentence  he  ihall  then 
 pronounce  againit  them  ?  And  all  men  that  have 
 ever  lived  in  the  World,  and  thofe  that  Ihall  be  alive 
 
 Ma*.  3IXV.  at  o\M%di\\owf  %Coimv\^ifiall.h'  gathere4  before  him. 
 
 2 
 
Advent  Sundays,  2  j 
 
 "who  is  ordained  hy  God  to  bcjudge  of^iick  atidDeaJ,  J^f  "•.*'• 
 and  they  fliall  all  (land  Ifefore  the  Jfuii^went  Seat  of  j^. 
 Chrift,both^S>;;j//andC/;rj/.  Powcrfliall  not  exempt  '^''-  "'• 
 thcKiiiFsof/b^Ear/b;iud  thej[^rt'j/A/t;;,ncithcr  Ihall  j./bxxxiT. 
 Mcanncfs  cxcufc  the  pooreft  Slave  ;  for  tiny  are  all  '»• 
 tbell'ork ofhisILinds;  neither  will  he  havcRcgard  to 
 fuchQiialiticsand  Ciicumftancesof  PciTons.whicli 
 do  not  at  all  appertain  to  the  Merits  of  the  Caufc. 
 
 Q^  For  w  hat/Ai//  we  be  judged  ? 
 
 A.  For  all  Thini^s  ive  have  done  in  the  Bodv,  zvhe-  t  Cor,  v. 
 tber  they  he  ^ood  or  bad.  All  our  Thoughts,  Words,  ''*• 
 and  Actions,  Ihall  then  undergo  the  fcvcrcll  Scruti- 
 ny ;  for  they  being  all  in  fonie  Meafure  fubjecl  to 
 God's  Laws,  they  Ihall  then  be  examined  as  to  the 
 Breach  or  Obfcrvance  of  them.     VVc  mull  then 
 give  an  Account  how  \vc  have  performed  our  Duty 
 to  God,  our  Neighbour,  and  ourfelves  :    How  we 
 have  improved  thcTalenrs  we  have  been  entrufted  ^^^^     ^ 
 with  ;  particularly  we  (hall  be  tried  for  the  Omif-  \i,  &c. 
 lions  of  our  Dntv,  which  is  tlie  main  Enquiry  re- 
 corded in  the  Procedure  of  that  great  Day  ;  and 
 not  only  our  Adtions,  but  every  idle^  that  is,  wick- 
 ed, li'ord  ive Jljall  [peak  will  be  brought  intojudg- 
 ment,and  by  oiirli  'ords  zvejhall  bejiijtijied.aiui  by  our  ^^^^-  ""• 
 Words  we  JhaJl  be  condemned:    Nay,  our  fecret  ^''''^' 
 Thoughts  fliall  then  be  cxpofcd  to  publick  View  ; 
 for  all  W'ickednefs  takcth  its  Rile  from  the  Heart, 
 and  the  Dcli<;n  and  Intention  with  which  a  Thins: 
 Is  done,  frecjucndy  dilcriminatcs  the  (roodnefs  or 
 Evil  of  the  Action  ;  therefore  God  Jhall  judge  the  Ro"'«i'« 
 6ecrets  of  Men's  Hearts  h  Jefus  Chriil.'  ""* 
 
 Q^  By  what  Mii.\(u res  J/ja/i  the  Sentence  of  the 
 Great  Day  pafs  npo.i  Men  ? 
 
 A.  According  to  the  Nature  and  Quality  of  their 
 A (^i ions.     The  IV'uked  jhall  ^o  into  everLifting  Pit-  mj 
 nijJjrirnt^  but  the  Righteous  into  Life  eternal.  So  that  4^^- 
 the  Rewards  ar.d   PunilTiments  of  the  next  Life, 
 fliall  bear  a  Pjoportion  to  the  Good  or  Lvil  Men 
 have  done  in  this. 
 
 lai.  xjfTt 
 
3^  Advent  Sundays, 
 
 Q^  Bui  will  the  Degrees  of  their  good  and  bad 
 
 Anions  be  confidercd^   as  well  as  the  Nature  and 
 
 Quality  of  them? 
 
 ^ukexii.       ■^'  ^^^  Scripture  is  plain  and  exprefs  in  this 
 
 48.  Matter.     Toivhomfoevermuchisgiven^  of  him  fhall 
 
 2  Cor. IX.  i^  much  required ;he  that fozveth fparingly,  floall  reap 
 
 fparingly;  and  he  that  f owe th  bountifully,  Jhall  reap 
 
 bountifully.    And  in  the  Parable  of  theTalents,  our 
 
 Saviour  plainly  teaches  us,  that  Men  are  rewarded 
 
 ^e'^I''"''  according  to  the  Improvements  they  make.     He 
 
 *'    ^      thathadgainedTenTalents  is  made  Ruler  over  Ten 
 
 Cities,  and  he  that  had  gained  Five  Talents,  Ruler 
 
 1  Cor.  XV.  over  Five  Cities.    St.  Paul  exprefsly  affirms,  that 
 
 the  Glory  ofthc  Saints  fhall  be  different  at  the  Re- 
 
 furrecflion.     And  our  Saviour  tells  us,  that  in  the 
 
 Day  of  Judgment  the  Condition  of  'Tire  and  Sidon^ 
 
 o{ Sodom  2i\vS.  Gomorrah^     fhall  be  more  tolerable 
 
 than  that  of  impenitent  Sinners   under  the  Gof- 
 
 pel.    And  this  is  agreeable  to  the  Juftice  and  Equity 
 
 of  God's  Providence,  and  to  the  Reafon  of  theThing, 
 
 nothing  being  a  greater  Incitement  to  Piety,  than 
 
 the  Confideration,  that  the  leait  Service  fhall  not 
 
 loofe  its  Reward.  And  the  better  any  Man  is,  the 
 
 greater  Difpolition   he  hath  for  the  Enjoyment  of 
 
 God ;  and  the  more  hardened  he  is  in  Wickcdnefs, 
 
 the  more  fufceptible  he  is  of  Torment,  and  treafu- 
 
 reth  up  greater  Mcafures  of  Wrath  againft  the  Day 
 
 of  Wrath. 
 
 Q^  What  is  the  prefixed  Time  of  our  Saviouf 5 
 coming  to  Judgment } 
 
 A.  The  Time  and  Seafon  for  that  great  Aflize 
 is  appointed  byGod,  and  rcferved  as  a  Secret  to  him- 
 Mark  xjii.  f^.jf;  Of  that  Day  and  Hoitrhiowcth  no  Man^  no,  not 
 ^*'  theArigels  which  are  in  Heaven,  neither  the  Son,  but 
 
 the  Father.  The  Angels  who  excel  in  Knowledge, 
 and  fliall  adminifler  in  all  the  Solemnities  of  the  lafl. 
 'Judgment,  are  ignorant  of  it,  and  lb  is  the  Son  of 
 Man,  who  is  himlclf  to  be  the  Judge,  and  who, 
 
 as 
 
Advent  Sundays.  ^l 
 
 as  God,  knows  all  Things,  yet  as  to  his  human 
 Undcrlianding  he  did  not  know  it;  which  is  not 
 unreafonablc  to  fuppofc,  it  wc  coiifidcr  that  the 
 human  Nature  of  Chuft  did  not  ncccirarily  know 
 all  Things  by  Virtue  of  its  Union  to  the  divine 
 Nature,  otherwife  y^y^/J  could  not  have  grown  ifii,^\^c\\, 
 ff^t/Jom  add  Favour  zviih  God  and  Mati.  5»« 
 
 Q^  lyhat  Jhdll  be  the  Manner  and  the  Circum- 
 flanccs  of  Chrift's  Appearing  ? 
 
 A.  lie  Jhdll  be  re-vealed  from  Heaven  zvith  bis  2  Thcff.  i. 
 niigbty  Angels.    He Jball  defcend  zvith  a  Shout,  't^'//6  J'-p^^n--^^ 
 the  P'oireof  the  Arch- Angel,  zvith  the  7 rump  of  God.  >6- 
 Wcjhall  come  in  bis  ozaiGlory,  and  in  his  Father's,  „l  '^  '** 
 and  in  that  of  his  holy  Angels.     Wcjfjall  fit  upon  the  Mat.xxv. 
 Throne  of  his  Glory,  and  all  Nations  JJjdll  be  gathcrcd^^'  ''^^' 
 before  bitn,  and  bejball  feparate  them,  the  one  from 
 the  other,  as  a  Shepherd  divide th  bis  Sheep  f ran  the 
 Goats.  Thofe  that  fleep  in  the  Grave  fliall  awake, 
 and  the  Dead  in  Chrilt  /ball  rife  firft,  and  they  that  ,7hf(r.  iv. 
 are  alive  full  be  changed  and  caught  up  to  meet  the  16, 17. 
 Lord  in  the  Air;  which  fufficiently  rtiews  ihc  glorious  *,^°'''  ^^' 
 AppearingofthegreatGod,andourSaviour}e{^usChn(i:'^^^- i«-  «a« 
 Glorious  in  rcfped:of  the  Brightncfsand  Splendor 
 of  his  celedial  l3ody,  Hill  made  more  glorious  and 
 majertic  by  the  Authority  which  his  Father  hath 
 conmiittcd  to  him  of  Univcrfal Judge:  Glorious  in 
 his  Retinue,  being  accompanied  with  Thoulands 
 of  holy  Angels,  who  fliall  attend  not  only  to  make 
 up  the  Pomp  of  his  Appearance,  but  as  Minillers 
 of  his  Jullice  ;  and  Glorious,  lallly,  in  that  bright 
 Throne  of  Glory,  from  whence  he  (liall  dilpcnfc 
 Life  and  Death  to  all  the  World. 
 
 Q.  If 'hilt  may  zve  learn  from  the  Certainty  of  a 
 future  General  Judgment? 
 
 A.  To  govern  our  Lives  with  that  Care  andCon- 
 fideration.and  with  that  ducKegard  to  the  Meafures 
 of  our  Duty,  that  we  may  be  able  to  give  up  our 
 Accounts  w  ith  Joy,  and  not  with  (rricf.     To  keep 
 
32  Advent  Sundays. 
 
 that  fl:ri<5l  Watch  over  ourfelves  by  ^rtquGni  ExdmU 
 nation^  that  our  Demeanour,  in  this  State  of  Proba- 
 tion and  Trial,  may  obtain  the  Favour  and  Accep- 
 tance of  our  Judge  at  his  dreadful  Tribunal.  To 
 re/train  ourfelves  from  committing  the  leaJtSin^t- 
 caufe  there  is  none  fo  inconfiderablc  as  to  be  over- 
 looked at  the  general  Audit.  Not  to  encourage  our- 
 felves by  the  greateft  Secrecy  to  the  Breach  of  any 
 of  God's  holy  Laws,  becaufe  all  our  Adions  fhall 
 be  then  expofed  to  public  View,  and  known  by 
 the  whole  World,  to  our  eternal  Infamy  and  Re- 
 proach. Not  to  be  dejedlcd  by  the  Slanders  and 
 Calumnies  of  bad  Men,  becaufe  our  Integrity  fhall 
 then  be  cleared  by  him  who  cannot  err  injudgmcnt. 
 To  improve  all  thofeTalents  the  Providence  ot"  God 
 hath  intruded  us  with,becaufe  we  are  butStewards, 
 and  muft  give  an  Account  of  them.  To  be  J/ncere 
 in  all  our  Words  and  Aclions^  becaufe  in  that  Day 
 the  Secrets  of  all  Hearts  fliall  be  difclofed.  To 
 avoid  all  raJJj  judging  of  others,  becaufe  he  that 
 judgeth  another,  fnail  not  efcape  the  Judgment  of 
 God.  To  abound  in  fuch  Works^  as  wc  know  will 
 particularly  diftinguiih  Men  at  that  Day,  as  feeding 
 the  Hungry,  clothing  the  Naked,  (^c.  becaufe 
 our  Labour  fliall  not  be  m  vain  in  the  Lord.  And 
 yet,  after  the  mufl:  careful  and  induftrious  Perfor- 
 mance of  our  Duty,  to  be  humble  and  jealous  over 
 our  own  Conduct,  becaufe,  though  Me  know  no- 
 thing by  ourfelves,  we  are  not  thereby  juftificd, 
 1  Cor.  iy.  for  he  that  judges  us  is  the  Lord. 
 
 Q^  What  jhouldzve  U  am  from  the  Uncertainty  of 
 //^f  Time  when  ivejhall  /r  judged  ? 
 
 A.  Immediately  to  reconcile  ourfelves  to  God  by 
 a  lincere  and  hearty  Repentance^  that  the  tcirible 
 Day  of  God'sWrath  may  not  find  us  unprepared  : 
 To  be  always  upon  our  Guards  that  we  may  make 
 a  daily  Progrefs  towards  ChriPdan  Pcrfedion,  and 
 coiiitantly  defend  ouilclves  againil  the  Attacks  of 
 
 OUii 
 
 1- 
 
Advent  Sundays,  33 
 
 our  rpirltual  Enemies  :  To  be  jrequcnt  in  all  Acis 
 o'i  Piety  and  Devotion,  that  when  wcarc  fummoncd 
 to  appear,  we  may,  if  pofliblc,  be  foiimi  employed 
 in  religious  Exercilcs :  To  leg  God's  Grace  thnt  the 
 Dav  of  Judgment  may  not  overtake  us  unawares, 
 but  that  by  a  patient  Continuance  in  ucll-doing,  we 
 may  wait  for  Glory,  Honour,  and  Immortality. 
 
 The    PRAYERS. 
 I. 
 
 AEmighty  God,  giyc  me  Grace,  that  I  may  cafl:  For  pre 
 away  the  Works  of  Darknefs,  and  put  upon  LV  judg- 
 me  the  Armour  of  Light,  now  in  the  Time  of  this^cDt. 
 mortal  Life  {m\  which  thy  Son  Jrfiis  Chrift  came  to 
 vific  us  in  great  Humility)  that  in  the  lafl  Day, 
 when  he  Ihall  come  again  m  his  glorious  M.iieffy 
 to  judge  both  the  Quick  and  Dead,  I  may  rife  to 
 the  Life  immortal,  through  him  who  livcth  and 
 reigneth  with  thee  and  the  Holy  Ghofl,  now  and 
 ever,     ylmen. 
 
 II. 
 
 OLORD  Jefns  Chrift^  who  at  thy  firfl  Qom^v^glZSiUi 
 didll:  fend  thy  Meircngerto  prepare  thy  Way  God',  mi. 
 before  thee,  grant  that  the  Minillcrs  and  Stewards""^"** 
 of  thy  Myllcnes,  may  likcwifefo  prepare  and  make 
 ready  thy  Way,  by  turning  the  Hearts  ot  the  Dif- 
 obedient  to  the  VVifdoiTi  ot"  the  Jufr,  that  at  thy 
 fecond  Coming  to  judge  the  World,  we  may  be 
 found  an  acceptable  People  in  thy  Sight,  who  Iivcft 
 and  reignell;   with  the  Paiiier  and  liie  Holy  Spuit, 
 ever  one  God,  World  without  End.     Amen. 
 
 IIL 
 
 OLORD,  raife  up,  I  i)ray  thcc,  thv  Power,  and  f'"-  RcC 
 come  among  us,  and  with  great  Might  luc-  rcmp.a- 
 cour  me,  that  w  hereas  through  my  Sins  and  \\  ick-"°"' 
 cdnelFcs  I  am  fore  lett  and  hnidered  in  running  the 
 
 U  Rice 
 
34  Advent  Sundays* 
 
 Race  that  is  fet  before  me,  thy  bountiful  Grace  and 
 Mercy  may  fpeedily  help  and  deliver  me,  through 
 the  Satisfaction  of  thy  Son  our  Lord,  to  whom, 
 with  thee  and  the  Holy  Ghoft,  be  Honour  and 
 Glory,  World  without  End.     Amen, 
 
 IV. 
 
 ll'rvZ'  T  RELIEVE,  O  bleffed  Jefus,  that  from  thy 
 parauon  A  Thronc  at  God's  right  Hand,  where  thou  now 
 for  judg.  fifteft,  thou  wilt  come  again  to  judge  the  World, 
 attended  with  thy  holy  Angles.  1  believe,  O  thou 
 adorable  Judge,  that  all  Mankind  fhall  be  fum- 
 moned  before  thy  awful  Tribunal;  all  the  Dead '>Kh.o 
 fhall  be  waked  out  of  their  Graves,  when  the  An- 
 gel fliall  blow  the  la fl:  Trump  :  And  all  that  are 
 then  c^/z/Vy^  and  Alive,  fliali  then  appear  before  thee: 
 That  I  and  all  the  World  ihali  give  aftricT:  Account 
 of  all  our  Thoughts,  Words,  and  Adtions :  that  the 
 Books  will  then  be  opened ;  that  out  of  thofe  dread- 
 ful Regifters  we  {hall  be  judged;  that  Satan  and 
 our  own  Confciences  will  be  our  Accufers.  O  let 
 the  laft  Trump  be  ever  founding  in  my  Ears,  that  I 
 maybeevermindfulof  my  great  Accounts;  and  that 
 Imay  neither  fpeak,  nor  do,  nor  think  any  Thing 
 that  may  wound  my  own  Confcience  or  provoke 
 thy  Anger,  or  make  me  tremble  at  the  awful  Day. 
 I  know,  O  Lord,  that  Love  only  fliall  then  endure 
 %hat  terrible  Teft,  that  Love  only  fhall  be  acquit- 
 ted, that  Love  only  fliall  be  eternally  bleft :  and 
 therefore  I  will  ever  praifc  and  love  thee.  Glory 
 be  to  thee,  O  thou  beloved  Son  of  God,  to  whom 
 the  Father  has  commltled  all  Judgment.  How  can 
 they  that  love  thee  OJeJny  ever  defpond,  though 
 their  Love  in  this  Life  is  always  impcrfecft,  whenat 
 laft  they  fliall  have  Love  for  then-  Judge,  Love  that 
 hath  felt  and  will  compaflionateall  theirlnfirmities ; 
 and  therefore  all  Love,  all  Glory  be  to  thee.  Amen, 
 
 CHAP. 
 
t  35    ] 
 
 CHAP.    III. 
 
 ^cltnt  Andrew,  November  jc. 
 
 Q^  TyHAT  ¥c^\vd\  doth  the  Church  celebrate  this 
 
 A.  That  of  the  Apofllc  St.  Audrezv. 
 
 Q^  Of  iihat  Pare/i/c7i;;c  and  Country  zvas  he  ? 
 
 A.  \\t  was  born  at  Bcthfaida,  a  City  of  Galilee ^  John  1.4^' 
 ftanding  upon  the  Banks  of  the  Lake  o{GenncJayeth^ 
 Son  to  Jonas ^  a  Inlhcrman  of  that  1  own,  and 
 Brother  to  Simon  Peter.  It  is  not  decided  by  the  An^ 
 r/>;//.f, whether  he  was  the  elder  or  younger ;  the  ma- 
 jor Part  think  St.Andrezv  to  have  been  the  younger. 
 
 Q^  Hozv  came  our  Saviour  to  chnje  hisDijfciples  out 
 0/ Galilee  .> 
 
 A,  Bccaufe  it  was  the  chief  ^r*?;;*?  of  our  Saviour's 
 Minillry  ;  a  Circumltance  noted  by  all  the  Evange- 
 lifts;  and  St./'^/e-ralfo  ftamps  it  with  this  Charadter 
 in  his  Sermon  to  CoDklius,  the  ITord  zvhicb  ^fgan  AasK.37. 
 from  Galilee.     Our  Saviour  was  both  conceived  and  L"^^c.i-=s. 
 
 Mdt. 
 
 11.23. 
 
 2J. 
 
 brought  up  at  Nazareth,  a  City  of  Cnililce  -,  he  be-  iv.  13.  _^. 
 gan  hisfolemn  Publication  of  the  Gofpcl  at  Caper-  J°'"i''«..'- 
 jiaum,  the  Metropolis  of  Galilee ;  he  preached  all  2/^"^'"* 
 round  the  Region  of  Galilee ;  he  began  his  Mira-  ^'^^^-  ''^'' 
 cles  at  Cana,  in  Galilee;  he  was  transfigured  at  "^  ' 
 Mount  T'tz/'or,  a  Mount  of  Galilee  ;  our  Saviour's 
 ordinary  Rcfidencc  was  in  Galilee;  and  he  appoint- 
 ed his  Difciples  to  come  to  fee  him  in  Galilee, 
 Avhen  he  w  as  rii'en  from  the  Dead. 
 
 Q^  IVas  our  Saviour'.^  vouchfafing  his  principal 
 Abode /o  the  Province  of  Galilee  any  Teflimony  of 
 bis  being  the  MelTias  ? 
 
 A.  The  Prophecy  of  If  li ah,  ix.   1,  2,  3,  plainly 
 relateth  to  this  Matter:  And  to  this  Purpofe  it  is 
 quoted  by  St.  Matthezv,  when  our  Saviour  made  w^'  iv. 
 Capernaum  the  Scat  of  his  Preaching.     The  Land  *"*' 
 D2  of 
 
36  St.  Andrew  the  Apofile, 
 
 of  Galilee,  or  oiZehuJun  and  Nephthali,  had  the  Mifl 
 fortune  to  be  firft  in  that  Calamity  which  befcl  their 
 
 xv^'^r  Nation  by  the  Affyrians;  by  Occafion  of  which  Ca- 
 lamity, then  newly  happened,  Jfaiah  comforteth 
 them  with  this  Prophecy^  that  in  Recompence  of 
 that  Mifery  they  fuifered  above  the  reft  of  their 
 Brethren,  they  fliould  have  the  firft  and  chiefeft 
 Share  of  the  Prcfence  and  Converfation  of  the 
 Meffiah  that  was  to  come. 
 
 Q^  How  zvas  St.  Andrew  awakened  to  expe^  the 
 Meffiah  ? 
 
 John  1. 40.  ^'  By  being  a  Difciple  of  John  the  Baptift,  who 
 trained  up  his  Profelytes  under  the  DifcipHne  of 
 Repentance,  which  prepared  them  to  entertain  the 
 Dodtrines  of  the  MeJJias ;  whofe  Approach  he  told 
 them  was  near  at  Hand,  reprefenting  to  them  the 
 Dignity  of  his  Per/on,  and  the  Importance  of  the 
 Defign  he  zvas  come  upon. 
 
 Q^  How  cayne  St.  Andrew  acquainted  with  our 
 Saviour  ^ 
 
 A.  Being  with  John  the  Baptijt  one  Day  as  Jefus 
 pafTed  by,  and  hearing  him  fay,  that  he  was  the 
 
 w-a  ,37.  j^^^^^j^  ^j-  Q^j  ^^^^  taketh  away  the  Sins  of  the  World, 
 
 he  follows  our  Saviour  upon  this  Teftimony,  to  the 
 Place  of  his  Abode,  hearing  his  Inftrudlions,  and 
 improving  his  Faith  by  conferring  with  him  ;  upoa 
 which  Account  by  ^tytnxXo^ihtylncients  he  isftyled 
 the  fn ft  called  Difciple,  though  inaftridiSenfehc  was 
 not  fo;  for  though  he  was  the-firft  of  theDifciples  thac- 
 came  to  Chr ft, yet  he  was  not  called  till  afterwards. 
 
 Q^  IVhat  zi'as  the  firjl  P.ffect  of  his  Faith  in  th^ 
 Mefhahs  ? 
 
 A.  He  went  to  his  Brother  Simon,  and  imparted 
 to  him  the  joyful  News,  that  he  had  found  the  De- 
 jobni.  \x.  fire  of  the  World,  and  their  long-expeded  Happinefs, 
 the  Chrift  who  was  promifed  by  the  Prophets  ;  and 
 carried  him  immediately  to  Jefus-,  where,  after  a 
 IhortStay,  they  returned  again  to  their  own  Houfes, 
 -and  exercifed  their  Callinij. 
 
 Q^  When 
 
St,  Andrew  ibe  Apoftlg.  37 
 
 Q^  JVljcn  did  Si.  Andrew  become  our  Saviour's 
 Difciplc  and  conflaut  Alteudanl  ? 
 
 A.  About  a  Year  afterwards,  when,  being  fully 
 convinced  of  the  Grcatncfs  and  Divinity  of  our 
 Saviour's  Perfon,  by  the  miraculous  Draught  of 
 Fiflies,  our  Saviour  commanded  him,  with  hisMat.iv.i8. 
 ]3rother  /V/rr,  to  follow  him,  dcfigning  to  make 
 them  Fifliers  of  Men  ;  who  accordingly  left  all, 
 and  conftantly  attended  our  Saviour's  Perfon,  and 
 •was  afterwards  called  by  him  to  the  Office  and  II,- 
 /Z(9//r  of  the  Apollolate. 
 
 Q^  If^^jat  became  <?/'<$'/.  Andrew  after  our  Saviour's 
 Afcenfion  ? 
 
 yl.  It  is  generally  affirmed  by  the  y^//r/W//j,  thatsocrat. 
 the  Apo/tles  agreed  among  thcmfelves  by  Lot,  ^ay  »^'^/ ^'^^<^^- 
 Ibmc,  probably  not  without  the  fpecial  Guidance 
 and  Dircdion  of  the  Holy  Gbnfl,  what  Parts  of  the 
 World  they  fliould  feverally  take.  And  that  in  this 
 DivifionSt.  Andrczv  had^'rv/Z-'/^^and  the  neighbour-  Eufeb.iib. 
 ing  Countries,  allotted  him  this  Province.  3.  c  i. 
 
 Q^  How  and  vchere  did  St.  Andrew  fuffer  Mar- 
 iyrdom  ? 
 
 A.  After  this  blefTed  Apoftle  had  planted  the 
 Go/pel  in  fevcral  Places,  and  by  his  indefatigable 
 Labours  had  converted  many  to  the  I-aith,  he  came 
 at  hift  to  Patn-e^  in  Achaia,  where,  by  laying  down 
 his  Life,  he  confirmed  the  Truths  he  had  taught. 
 For  by  endeavouring  to  convcrt.£j^vJf,the  Proconful 
 o(  Achaia,  and  to  prefervc  his  new  Converts  from 
 Apoflacy,  whom  the  (jovernor  flrove  to  reduce  by 
 all  Arts  to  their  old  Idolatry,  he  enraged  the  Pro- 
 conful  againft  him  ;  who  commanded  him  to  be 
 fcourged,  and  then  to  be  crucified  ;  and  that  his 
 Death  might  be  more  lingering,  he  was  tallened 
 to  the  Oo/},  not  with  NailSy  but  with  Cords. 
 
 Q^  injat  Account  is  there  of  the  iVIanner  of  his 
 Crucifixio%? 
 
 //.  That  as  he  was  led  to  Execution,  he  fhewcd  a 
 D  3  cheerful 
 
^8  Sf.  Andrew  t^e  Apofile. 
 
 cheerful  and  compored  Mind,  and  that  being  come 
 within  Sight  of  the  Crofs,  he  falutcd  it  with  this 
 kind  Addrefs  ;  That  he  had  long  expe^edand  defired 
 that  happy  Hour  ■  that  the  Crofs  had  been  conje crated 
 hy  bearing  the  Body  of  Chrifi ;  that  he  came  joyful  and 
 triumphing  to  it^  that  it  mi^'ht  receive  him  as  a  Difcipk 
 and  follower  of  him  who  once  hung  upon  ity  and  be  the 
 Means  to  carrvhimfafe  unio  his  Maflcry  having  been 
 the  Infirumenl  upon  which  his  Mafler  did  redeem  him. 
 Having  prayed  and  exhorted  the  People  to  Con- 
 Itancy  and  Perfeverance  in  their  Religion,  he  was 
 faftened  to  the  Crofs,  whereon  he  hung  two  Days, 
 teaching  and  intruding  the  People  all  that  Time ; 
 and  when  great  Importunities  were  uled  with  the 
 Proccnful  to  fpare  his  Life,  he  earnefl-ly  begged  of 
 our  Lord,  that  he  might  at  that  Time  depart,  and 
 Jeal  the  "Truth  of  Religion  with  his  Blood,  which 
 accordingly  happened. 
 
 Q^  What  was  the  Form  of  St,  Andrew'j  Crofs? 
 ^.The  Inftrumentof  his  Martyrdom  is  commonly 
 faid  to  have  been  fomething  peculiar,  in  the  Form 
 of  the  Letter  X,  being  a  Crofs  de  cuff  ate,  two  Pieces 
 of  Timber  croffing  each  other  in  the  Middle  :  And 
 hence  known  by  the  Name  of  St.  Andrew'^  Crofs. 
 Q.   What  became  of  his  Body  f 
 A.  Being  taken  down  from  the  Crofs,  it  was  em- 
 balmed, and  decently  and  honourably  interred  by 
 Kieron.    MuximiUa,  a  Lady  of  great  Quality  and  Eliate.    Af- 
 \tn  Tom'  terwards  it  was  removed  to  Confiantimple  by  Con^ 
 %.  p.  41.  fiantine  the  Great,  and  buried  in  the  great  Church, 
 which  he  had  built  to  the  Honour  of  the  Apoftles. 
 
 Q:_  What  may  we  learn  from  the  Obfervation  of 
 ibis  Feftival  ? 
 
 A.  To  labour  what  we  can  in  our  Stations  to 
 rnake  all  our  Relations,  Friends,  and  Dependants, 
 true  Followers  and  Servants  of  the  bielfed  Jefus. 
 To  fhew  our  Diflike  of  any  Evil  tflat  reigneth 
 BiTiong  themj  and  courageoufly  to  approve  what  we 
 
Sl  Andrew  f^e  Apoftk*  3^ 
 
 know  deferves  ir.  To  venture  the  promoting  their 
 eternal  Welfare,  though  at  the  Danger  of  their 
 Difpleafure.  To  lay  hold  on  all  favourable  Oppor- 
 tunities to  inlinuate  the  Neceflity  and  Happinefs 
 of  being  religious.  To  prepare  our  Mind  by  Mor- 
 tification and  Repentance  for  the  receiving  all  thofe 
 heavenly  Graces  which  are  enjoined  in  the  Gofpel 
 Inftitution.  To  bear  all  the  Afflidions  and  Cala- 
 mities of  this  Life  with  a  patient  and  courageous 
 Mind,  entirely  refigned  to  the  Will  of  God.  Chear- 
 fully  to  take  up  the  Crofs,  and  to  rejoice  when  we 
 are  counted  worthy  to  fufferfor  the  Name  oijefus-, 
 that  when  his  Glory  JJjall  be  ren:ealed^  zve  may  be  glad  ^  ^^^'  '^* 
 alfo  zvith  Exceeding  Joy. 
 
 Q.  When  may  Men  be  /aid  lo  (u^qv  really  for  the 
 Sake  of  Jefus,  or  for  the  Caufe  of  Religion  } 
 
 A.  Not  only  when  they  fuffer  rather  than  re- 
 nounce the  Chriftian  Religion,  or  the  public  Pro- 
 feffion  of  it;  but  when  they  fuiFer  for  any  neceiTa- 
 ry  Point  of  Faith  or  PracJice,  wherein  the  EJenceor 
 Purity  of  the  Chriftian  Religion  is  concerned;  and 
 when  they  fuffer  rather  than  difclaim  any  undoubt- 
 ed Truth  of  God  wharfoever. 
 
 Q.  Hozv  does  the  Providence  of  God  bear  good 
 Men  out  infuch  Sufferings  ? 
 
 A.  Either  by  fecurmg  them  from  thofe  violent 
 Degrees  of  Temptation,  which  would  be  too  ftrong 
 for  human  Strength  and  Patience ;  or  in  cafe  of  ex- 
 traordinary Trials,  by  giving  them  the  extraordi- 
 nary Supports  and  Comforts  of  his  Holy  Spirit : 
 Either  by  not  fuffering  them  to  be  tempted  above 
 what  they  are  able,  or  with  the  Temptation,  by 
 making  a  Way  for  their  Efcape. 
 
 Q.  IVhen  may  z^e,  in o:/r  Sufferings  ./cr  Religion, 
 Cxpe^I  zvith  Confidence  the  particular  Support  of  God's 
 Providence  ? 
 
 A.  When  we  are  careful  to  perform  our  own 
 Duty^  and  do  what  is  required  on  our  Part :  And 
 
 P  4  wheHj 
 
40  aS*/.  Andrew  the  Apoftk, 
 
 when,  neither  to  avoid  Sufferings,  not  to  refcue 
 ourfelves  out  of  rhem,  we  do  any  Thing  contrary  ta 
 our  Chriftian  Obligations  and  a  good  Confcience. 
 It  is  an  eternal  Rule  from  whence  we  muft  in  no 
 Cafe  depart :  '^hat  Men  muft  do  nothing  contrary  ta 
 the  Rules  and  Precepts  of  Religion^  noy  not  for  the  Sake 
 of  Religion  itfelf. 
 
 Q.  IVithwhatTcmiptY  of  Mmdi  ought  good  Men 
 to  fu  I'fer  for  the  Caufe  of  Religion  ? 
 
 A.  With  Patience,  that  they  may  not  grow  faint 
 and  weary  :  With  Meeknefs,  that  they  may  not  grow 
 angry  and  bitter  againft  their  Perfecutors:  With 
 Charity,  that  they  may  overcome  Evil  with  good  : 
 With  Tnft  in  God's  Providence,  that  they  may  be 
 fupportcd  under  their  Sufferings  by  his  Grace,  ^nd. 
 delivered  in  his  good  Time  :  With  Jo)- and  Thanks 
 fulvefs,  inafmuch  as  they  are  Partakers  of  Chrift's, 
 Sufferings ;  and  when  his  Glory  fhall  be  revealed^ 
 they  Ihall  be  made  glad  with  exceding  Joy. 
 
 For  Con-       f\ 
 
 The     PRAYERS, 
 
 I. 
 
 Lmighty  God,  who  didfi:  give  fuch  Grace  tq 
 
 verfion  £\^  thy  holy  Apoftlc  St.  Andi'ezv ,t\\2it  he  readily 
 from  s.n.  ^^^y^^  ^^^  Calling of  thy  Son  Jefus  Chrift,  and  fol- 
 lowed him  without  Delay;  grant  unto  me  and  all 
 Chriftians,  that  we  being  called  by  thy  holy  Word, 
 may  forthwith  give  up  ourfelves  obediently  to  ful- 
 fil thy  holy  Commandments,  through  the  fame 
 y/?//^j-C/:?r/// our  Lord.  Amen. 
 
 II. 
 
 Tor  AHTift.  /^  GOD,  mcrciful  Father,  that  defpifefl  not  the 
 
 ance  ill     \J  Sighingof  a  contritc  Heart,  nor  the  Dclireof 
 
 ^^'^  "^*  fuch  as  be  forrowful,  mercifully  affift  our  Prayers 
 
 that  we  make  before  thee  in  all  our  Troubles  and 
 
 Adveriities  whenfoever  they  opprefsus,  and  gra- 
 
 cioLifly 
 
St,  hn<lxQ.vj  the  Apoflle,  41 
 
 cioufly  hear  us,  that  thofe  Evils  which  the  Craft 
 and  Subtilty  of  the  Devil  or  Man  worketh  againft 
 us  may  be  brought  to  nought,  and  by  the  Providence 
 of  thy  Goodnefs  they  may  be  diiperfed,  that  we 
 thy  Servants,  being  hurt  by  no  Perfecutions,  may 
 evermore  give  Thanks  unto  thee  in  thy  Holy 
 Church,  through  Jcfus  Chrift  our  Lord.  Amen. 
 
 III. 
 
 O  BLESSED  Jefus  who  in  thy  wife  Providence  Mr./&/- 
 thinkefl  it  fit  fometimes  to  call  thy  faithful  tUweiL 
 Servants  to  bear  their  Crofs,  and  to  fuifcr   for  thy  Jiufer 
 Sake  who  did  luftcr  a  moft  ignominious  Death  for  p/'^^-g^ 
 them ;  bring  me  not  to  fulfer  till  thou  hall  fitted 
 and  prepared  me   for  it;    and   lay  no  more  upon 
 me,  than  thou  w  ilr  enable  me  willingly  andthank- 
 fully  10  endure.     Let  me  not  rafhly  expofe  myfelf 
 to  Danger  without  thy  Call,  nor  fulfer  tor  my  own 
 Fancy  or  Folly,  or  fc^r  any  wilful   or  affeded  Er- 
 ror. Give  me  Grace  to  live  according  to  the  Rules 
 ofmy  molt  holy  Fa.th,  that  I  may  have  Courage 
 and  Comfort  infuffering  for  it.    Preferve  mc  fted- 
 fafl  in  the  Belief  of  thy  Heavenly  Truths  and  un^ 
 daunted  in  the  ProfefTion  of  them.  Give  me  pati- 
 ence to  bear  my  Crols,  and  Meeknefs  to  bear  with 
 my  Perfecutors  ;  Charity  to  forgive  their  Wrongs, 
 and  to  praytotheefor  theirForgivenefs.  Enableme 
 to  truft  in  thy  Goodnefs  for  SupportandDeliverance, 
 and  to  fix  my  Faith  upon  thofe  heavenly  Joys,  with 
 which  ihe  fuffcrings  of  this  Life  are  not  worthy  to 
 be  compared;  that  being  made  partaker  of  thy  Suf- 
 ferings, 1  may  be  glad  with  exceeding  Joy  when 
 thy  Glory  fliall  be  revealed,     To  whom  with  the 
 Father  and  the  Holy  Ghoft,  be  all  Honour  and 
 Glory,  World  without  End.  Amen, 
 
 IV. 
 Almighty  Lord,  who  hath  purchafed  to  thyfelf  For  the 
 Tj.CX'wiich'with  thine  ozvn  Bloody  look  in  Mercy  und^Jpcr. 
 upon  the  fame, however  diftreffed  throughout  the  fecutioa. 
 
 World. 
 
 o 
 
43  aS"/.  Thomas  the  Apoftle, 
 
 World.  Pity  all  its  Calamities,  and  in  thy  due 
 Time  give  it  a  happy  Deliverance  out  of  them. 
 Keep  it  in  thy  Truth  and  preferve  it  from  Hcrelies 
 and  falfe  DoBrines,  either  about  Faith  or  Practice, 
 and  from  Schifms  that  tear  it  in  Pieces.  And  when 
 thou  art  pleafed  to  try  it  with  Tribulations,  let 
 them  only  purge  it,  but  not  lay  it  wafte.  Revive 
 a  fufFering  Spirit  among  all  the  Members  of  it 
 when  it  labours  under  a  fufFering  State  ;  that  they 
 may  be  ready  to  quit  all  worldly  Interefl,  and  be 
 enabled  contentedly  and  joyfully  to  take  up  the 
 Crofs,  and  bear  it  after  thee;  that  carefully  avoid- 
 ing all  Ways  of  Error  and  Wickednefs,  tor  prevent- 
 ing or  refcuing  themfelves  from  Sufferings,  they 
 may  either  be  delivered  by  thy  mighty  Arm,  or  re- 
 warded in  thy  heavenly  Kingdom,  where,  with  the 
 Father  and  the  Holy  Ghoft,  thou  lived  and  reign- 
 eft  one  God,  World  without  End.  Amen, 
 
 CHAP.     IV. 
 ^atUt  Thomas,  December  2 1 . 
 
 Q^  J  J/ HAT  Feftival  doth  the  Church  celebrate 
 this  Day  ? 
 
 A.  That  of  St.  Thomas  the  Apoflle. 
 
 Q.   What  was  he  called  befide  Thomas  ? 
 
 A.  D/i/y^w.^/.f/ which,  according  to  both  the  Gr^<?^' 
 and  Syriac  Senfe  of  his  Name,  lignifieth  a  Twin; 
 as  ^Ihomas  alfo  doth  among  the  Hebre'ws.  It  be- 
 ing cuftomary  with  theycix'j-.when  travelling  into 
 foreign  Countries,  or  familiarly  converfing  with 
 Creeks  and  i^w/^/zzj,  toaffumeto  then"ifeivesa  Greek 
 or  a  Latin  Name  of  great  Affinity,  and  fometimes 
 of  the  very  fame  Signification  with  that  of  their 
 own  Country. 
 
 Q^  Of  what  Country  ^W.  Kindred  was  this 
 Ap  Jitle  ? 
 
 ^.  The 
 
Sf,  Thomas  fbe  Apojlle.  43 
 
 A.  The  Hiftoryofthe  Go/pel  takes  no  particular 
 Notice  of  cither.  That  he  was  a  Jczv  is  certain, 
 and  probably  a.  Galilean  :.  and  it  is  very  likely,  that 
 as  to  his  Trade  he  was  a  Filhcrman  ;  for  when  St. 
 Peler^  after  our  Saviour's  Refiirredion,  thought  fit 
 to  return  to  his  former  ProfcfTion  of  Fifhing,  to 
 relieve  his  prcfcnt  Ncceflities,  Tbotnas  bore  him  Johnxxi. 
 Company. 
 
 Q^  Af/er  he  was  called  to  be  an  Apoftle,  what  Proof 
 did  he  give  of  his  Willingnefs  to  adhere  to  our  Saviour  ? 
 
 A.  When  the  relt  of  the  Apojl'.es  dilfuaded  our  joim  xi.8. 
 Saviour  from  returning  into  Judea  (whitherhe  was  ^^• 
 refolved  to  go  for  theraifing  his  dear  friend  Laza- 
 rus, lately  dead)  left  the  Jews  fhould  ftone  him,  as 
 they  had  beforeattempted ;  St.  Thomas (^(iWicth  them 
 not  to  hinder  Chrijl's  Journey  thither,  though  it 
 might  coft  their  Lives.     Let  us  alfo,  go  that  zee  may  j„j,„  ^j^ 
 ^/>a7//j /j/w,  faith  he;  probably  concluding,  that  ^Ji- 
 infteadofraifingL^zx^r/o-fromtheDeadjtheythem- 
 felves  fhould  befcnt  with  him  to  their  own  Graves. 
 
 Q^  Hovj  did  our  Saviour />r<7/  this  Slownefs  ^St. 
 Thomas' J  Underfianding;  who,  when  our  Saviour,  a 
 little  before  his  cruel  Suffenngfiy  f peaking  to  his  Dif-  john  xiv. 
 ciples  of  the  Joys  of  Heaven,  and  of  his  going  to  pre-  5- 
 pare  a  Place  for  them,  profeffed  /hat  he  knew  not  whi- 
 ther he  went,  much  lefs  the  IVay  that  led  to  it  ? 
 
 A.  With  the  Mildnefs  and  Gentlenels  that  is 
 proper  to  be  u fed  ina  well-difpofcd  Mind,  in  a  fliort 
 but  fatisfaclory  Anfwer,  that  he  was  the  true  living  jg^a  xiw, 
 Way,  the  Perfon  whom  thePnther  had  fent  into  the  t'* 
 World,  to  lliew  Men,  by  his  Doc^irine  and  by  his 
 Example,  the  Paths  of  eternal  Life:  and  that  they 
 could  not  mifs  of  Heaven,  if  they  did  but  keep  to 
 that  Way  which  he  iiad  prclcribcd. 
 
 Q^  What  may  wc  learn  from  the  foregoing  Parti- 
 fulars? 
 
 A.  That  wherethcMind  is  rightly  difpofed,  and 
 ...the  A  feci  ions  bent  towards  Heaven  ^  wc  ought  to  bi  ar 
 
 with 
 
44-  ^^>  Thomas  t^f  Apo/Ik, 
 
 with  the  Heavinefs  of  the  Underflanding,  and  to 
 endeavour  with  Gentlenefs  and  Patience  to  inftil 
 that  Knowledge  which  is  neceiTary  to  make  Devo^ 
 /wzperfed:;  and  that  thedoingthat;^/7/^/GoJ  which 
 we  know  is  the  beflQuahfkation  to  attain  greater 
 Degrees  of  Knowledge  :  fmce  we  are  affured  by  our 
 johnv3i.  Saviour,  (fany  Man  will  do  kis  Will,  bejhallknow 
 57.  of  the  Doarine,  whether  it  be  of  God. 
 
 ,  Q^  What  Proof  did  ^S"/.  Thomas  require  of  our  Sa^ 
 •€-7(5wr'jRefurred:ion  ? 
 
 A.  The   Teftimony   of  his   own    Senfes;    for 
 though  the  reft  of  the  Apoftles  affured  him  they 
 had  really  feen  their  Mafier  alive  again,  yet  he  pro- 
 John  XX.   feffcd,  except  hefmuldfee  in  his  Hands  the  Print  of 
 «5-  the  Nails,  and  ihrujl  his  Hand  into  his  fide,  he  would 
 
 not  believe.  A  ftrange  Piece  of  Infidelity,  after  he 
 had  {t^w  our  Saviour's  Miracles,  and  had  fo  long 
 converfed  with  him,  who  had  frequently  afferted,  in 
 plain  Terms,  that  he  muft  rife  again  the  third  Day. 
 C^  Hozvdidour  Saviour  cure  this  Z?/i Infidelity? 
 joiinxx,        A.  CompafionatingtheWeaknefsof  St.  ^^5W^J•, 
 t^^          and  willing  to  fatisfy  the  Doubts  and  Scruples  of  a 
 fmcere  though  ignorant  Man ;  he  appeared  to  his 
 Difciples  again,  when  St.  Thomas  was  with  them, 
 and   gave  him  the  Satisfadion  he  defired ;  who 
 being  quickly  convinced  of  hisError,acknowledged 
 him  to  be  his  very  Lord  and  Maficra  God  omnipotent^ 
 thus  able  to refcuehimfelffromthePo^versofDeath. 
 Q^  JVhat  Reply  did  our  Saviour  maize  to  this  Pro-^ 
 feffionof  St.  Thomas's  Faith  ^ 
 
 A,  That  he  did  well  to  believe  upon  this  Teflimo- 
 ny  of  his  Senfes ;  but  that  it  was  a  more  noble 
 and  commendable  Ad;  of  Faith,  to  acquiefcein  a 
 ^  rational  Evidence,  and  to  entertain  the  Dodrines 
 ^^'^^'  and  Relations  of  the  G^//)*?/ upon  fuch  AlTuranres 
 of  the  Truth  of  Things,  as  are  fit  to  fatisfy  a  wife 
 and  fober  Man,  though  he  did  not  fee  them  with 
 his  own  Eyes. 
 
5/.  Thomas  the  Apojlle.  4^ 
 
 Q^  mjat  Adz-antao^e  is  ibis  AcJ  of  St.  Thomas'^ 
 Infidelity  to  us  Chrijlians  ?  ^     .  „ 
 
 A.  Itconfirmeth  our  Faith  in  our  Saviour's  Ar- 
 
 rurreclion    and  convinces  ws  beyond  all  Doubc  or 
 
 ^Scruple,  by  the  moft  fenfiblc  Evidence,  that  the 
 
 very  fame  Body  of  our  Lord  was  raifed,  m  which 
 
 he  fuffcred.  ,    ,    ^  /•    7  <i 
 
 Q    IVhcre  did  St.  Thomas  preach  the  ijofpel  ^ 
 ATht  Province  allotted  to  him  for  the  Exercife  Eufcb.iii,, 
 of  his  Apo/Joiical  Office  was  Paribia  ;  he  publiflicd  3-  «=•  '- 
 the  «-lad  tidings  of  Salvation  to  the  Medes,  Per/ians, 
 Car%anians,  Hyrcani,  and  BacJrians.  ^onxQ  ot  the 
 Ancients  relate  how  he  met  with  the  Mao^i;  to  whole 
 Country  they  belonged,  who  brought  Prefents  to 
 our  new-born  Saviour;  that  he  baptifcd  levcral  ot 
 them,  and  made  ufe  of  them  as  his  AlMants  in  pro- 
 
 pacratino;  the  Go/pel;  that  he  palled  through  the 
 Jfan  miopia,  and  at  laft  came  to  the  Indies  as  is 
 proved  by  ancient  Tradilion,:xndi  fevcral  Marks  Ihli 
 prcfcrvcd  among  thofe  People  to  this  Day. 
 
 Qj_  Phzv  are  the  Chrijlians  in  thai  Part  of  India 
 
 called  ?  .  ,    ,  .     ,  r      1     r, 
 
 A  The  Chriflians  which  inhabit  the  more  fouth-  Brtre. 
 erly  Part  of  the  great  Promontory,  whole  bale  lies  ^^^^,^^ , 
 between  the  Outlets  of  the  Rivers  Indus  and  Ganges,  »=. 
 are  called  the  Chriftians  of  'bl.^homas,  becaufe  fup- 
 pofcd  to  be  converted  by  his  Preaching.     Before 
 the  Portugucfe  frequented  thofe  Parts,  they  were 
 eftccmed  to  be  about  fifteen  or  lixtecn  thou  find 
 Families.   They  had  then  no  Dependance  upon  the 
 BiJJjop  of  Romcy  but  denied  his  Primacy.    The  Sa- 
 crament was  adminiftered  among  them  in  both 
 Kinds ;  they  celebrated  it  a\  ith  Bread  feafoned  with 
 Salt;  and  inlkad  of  Wine,   which  their  Country 
 afforded  not,they  made  Ufe  of  the  Juice  of  Railins, 
 foftcncd  one  Night  inWater,  and  then  prcffed  forth. 
 They  baptifcd  not  their  Infantsuntil  they  were  forty- 
 Days  old,  except  in  Danger  of  Death.    They  ufed 
 •^  '  not 
 
46  St.  Thomas  the  ApoJlIe>^ 
 
 not  extreme  Undiion.  They  had  no  Images  itt 
 their  Churches,  but  only  the  Crofs.  And  their 
 Pricfts  were  excluded  from  fecond  Marriages. 
 
 Q^  How  is  it  thought  St.  Thomas  f offered  Mar- 
 tyrdom ? 
 
 A.  Having  converted  many  to  rhe  Faith  in  India, 
 and,  among  the  r ell,  the  Prince  of  the  Country, 
 the  BrachmanSy  perceiving  this  would  fpoil  their 
 Trade,  refolved  to  put  a  Stop  to  his  fuccefsful  Pro- 
 grefs,  and  confpu'ed  his  Death.  And  one  Day, 
 when  our  Apoftle  was  retired  without  the  City  of 
 M^//o/'//rforhisprivateDevo:ions,theyairaultcdhim 
 with  armed  Men,  firft  loading  him  with  Darts  and 
 Stones,and  then  onerun  him  through  with  a  Lance. 
 
 Q^  IVhat  became  of  his  Body  ? 
 
 A.  It  was  by  his  Difciples  buried  in  a  Church 
 which  he  had  lately  caufed  to  be  built  in  the  fore- 
 mentioned  City.  And  though  fome  fay  it  was  af- 
 terwards tranflated  to  Edfffa,  yet  the  Chriftians  in 
 the  Eajl  conftantly  affirm  it  to  have  remained  in 
 the  Place  of  his  Martyrdom, 
 
 Q^  IVhat  may  zve  learn  from  the  Olfervation  of  this 
 Feftival  ? 
 
 A.  That  provided  our  Minds  fincerely  intend 
 God's  Service,  and  that  our  Affections  are  fixed  upon 
 him  as  our  chiefeft  Good,  he  will  compaffionate  the 
 U^eaknefs  of  ourUnderfiatidings  y^iwd  either  pardon  our 
 Errors,  or  deliver  us  from  them.  That  the  befi:  Me- 
 thod to  procure  divine  Light,  is  to  prat^ife  what 
 we  know  to  be  God's  Will.  That  no  Dangers  fliould 
 difcourage  us  from  adhering  to  our  ble[fed  Mafter, 
 and  that  even  Death  itfelflhould  not  be  able  to  fe- 
 parate  us  from  him.  That  F^/V/j  ought  to  be  the 
 prevailingPrinciple  of  a  Chriftian,under  all  Events, 
 and  in  every  Condition  of  human  Life  :  and  that 
 though  it  is  a  Degree  of  AlTent  inferior  to  Senfe, 
 yet  the  A^s  of  it  are  much  more  praife-worthy  and 
 3  com« 
 
Sl  Thomas  i/jf  Apo/tk,  47 
 
 commendable ;  Blejfcd  are  they  which  have  notjeen^  joim  xx. 
 and  yet  belic-ve. 
 
 Q^  Hozvis  Fdith  made  the prei^Uing  Principle  of 
 a  Chrijtian  Life  f 
 
 A.  Viy  governing  all  our  Thoughts,  Words,  and 
 Adions,  with  a  Regard  to  another  World  ,  and  by 
 a  firm  Perfuafion  of  abfent  and  invifible  Things  ; 
 as  theBelief  of  a  God,  and  his  Providence  that  or- 
 ders all  Things,  and  of  his  invifible  Grace,  ready  at 
 Hand  to  aflilt  us  in  all  that  is  good,  and  to  keep 
 us  from  all  Evil :  Efpecially  when  in  all  our  Ways 
 we  have  a  Regard  to  the  P'romifes  of  evcrlarting 
 Life:  and  the  Threatenings  of  eternal  Mifery  : 
 Which  was  the  great  Principle  of  the  Piety  and 
 Virtue  of  all  good  Men  from  the  Beginning  of  the 
 World;  as  the  Apollle  to  the  Hcbreivs  declareth  Hcb.w, 
 at  large. 
 
 Q^  U'l.-^erein  confijtcth  the  Pozverofthis  Principle  /* 
 A.  InthattheObjeasof  Faith  ;xre  fitted  to  work 
 upon  our  Minds  upon  the  Account  of  both  the 
 Certainty  and  the  Concernment  of  them.  We  have 
 all  the  Alfiftancc  of  the  Truth  of  them  that  we  are 
 capable  of  in  this  Life,  from  the  Didlates  of  Reafon 
 and  the  general  Confent  of  Mankind  ;  befides  that 
 to  afllire  us  thcfe  Realonings  are  true,  we  have  a 
 moft  credible  Revelation  of  thefe  Things  in  the  Gof- 
 pel  ot  our  Saviour;  who  gave  a  fenfible  Proof  of 
 his  divine  M  fTion  in  his  Refurredion  from  the 
 Dead.  And,  as  to  the  Importance  of  them,  every 
 one  muft  own,  that  the  higheft  Hopes,  and  the 
 greateft  Fears,  are  fufficient  Springs  of  human  Ac- 
 tions ;  for  what  can  concern  us  more  than  eternal 
 Happinefs  and    eternal  Mifery  ? 
 
 Q^  l^hat  is  ?neant  h  Faith  /;/  Chrift  } 
 A.  in  general,  it  is  the  believing  all  thofe  Things 
 that  are  declar<  d  to  us  by  Chrift ;  and  more  parti- 
 cularly fome  things  that  are  declared  of  him.   The 
 hlievitjg%ihat  is /aid  by  him  is  called  taith  in  Chrift, 
 
,4^  St^  Thomas  the  Apoftte 
 
 as  his  Authority  and  Credit  is  the  Ground  and 
 Reafon  of  our  Belief.  And  the  believing  things /aid 
 of  him  is  called  Faith  in  Chrijl,  as  he  himfelf  is  the 
 bbjedofit.  And  when  this  Belief  fuitably  af- 
 fecleth  us,  Jand  \vc  refolve  and  pradife  fo  as  may 
 reafonably  be  expeded  from  Perfons  under  fuch 
 Perfuafions,  then  it  is  imputed  to  us  for  Right- 
 eoufnefs. 
 
 Q^  What  are  ihoje  Properties  that  fit  Faith  i& 
 produce  fiichf nit  able  EfFe6ls  ? 
 
 A.  It  mull  be  real  and  unfeigned^  againft  the  Pre- 
 tences of  thofe  that  ufe  it  only  as  a  Difguife  to  be 
 trufted  ;  or  as  a  mere  outfide  Profellion,  without 
 looking  for  any  farther  Reafon  than  to  be  in  the 
 Failiion.  It  mufi:  be  /j^^r/y  and  affe£iionate-y  not  a 
 mere  fpeculativeOpinion,  as  of  Things  wherein  we 
 are  not  much  interefted ;  but  a  moving  and  influ- 
 encing Perfuafion,  wherewith  all  the  Powers  of  the 
 Soul  are  affeQed.  It  muft  be  affurcd  and  confident ; 
 for  a  wavering  and  uncertain  Opinion  will  not  ac- 
 complifli  its  Work.  Men  fhall  not  runVenturcs  and 
 bear  LolTes  on  uncertain  Hopes,  but  only  on  firm 
 and  certain  Expedlations.  It  muft  be  honeJt;d.x\^  ac- 
 companied with  a  goodCo;z/'a>;z<rd',implyinga  Man's 
 •  Integrity  in  difcbarging  the  Profeilion  he  makes, 
 and  Honefty  in  performing  his  UndertaJcing.  It 
 muft  be  rejolute^  and  fully  fixed,  after  all  Things 
 are  well  coniidered,  fo  that  when  any  Hardfliips 
 arife,  we  may  not  be  foon  ftaggered  in  our  Minds* 
 
 The     PRAYERS. 
 
 For  a  firm 
 Faith. 
 
 ALmighty  and  everlafting  God,  who,  for  the 
 more  Confirmation  of  Faith,  didft  fuffcr  thy 
 holy  Apoftlc  l^homas  to  be  doubtful  in  thy  Son's  Re- 
 fijrredlion;  grant  me  fo  perfectly,  and  without  all 
 Doubt,  to  believe  in  thy  Son  Jejus  Chri/t^  that  my 
 Faith  in  thy  Sight  may  never  be  reproved.     Hear 
 
Sf.  Thomas  d^e  Apoflle.  49 
 
 me,  O  Lord,  through  the  fimc  J-fiis  Cbrhl,  to 
 whom  with  thee,  and  the  Holy  Gh  dI^  be  all  Ho- 
 nour and  Glory  now  and  for  evermore.  Amen. 
 
 II. 
 
 Al.mighty  and  everlafting  God,  give  unto  me  For  F.ith 
 the  Increafe  of  Faith,  Hope,  and  Charity ;  '"'*  ^''=- 
 and  that  I  may  obtain  that  which  thou  dofl  promife^  '*"'""" 
 make  vie  heartily  to  believe  what  thou-  hajl  revealed^ 
 and  to  love  that  which  thou  doft  command,  through 
 Jefus  Chrijl  our  Lord.   Amen. 
 
 in. 
 
 LORD  of  all  Power  and  Might,  who  art  the  forro- 
 Author  and  giver  of  all  good  Things;  afTift  T 'obl 
 me  by  thy  Grace,  that  I  may  mortify  all  the  inor-  ^^^ics  of 
 dinate  and  corrupt  inclinaticiis  of  my  Heart,  which  ^^'"^'''''S- 
 oppofe  the  belief  of  thy  holy  and  heavenly  Truths. 
 Enable  me  to  conquer  my  evil  Habits,  and  ^ovein 
 my  unruly  Paflions,  that  they  may  not  indifpofemy 
 Mind  in  embracing  that  Evidence,  which  fo  plenti- 
 fully accompanieth  thy  divine  Revelations  to  the 
 Sons  of  Men.  Let  not  the  fcandalous  Divifions 
 amongftChriftians,  nor  the  ill  Lives  of  thofe  that 
 profefs  thy  holy  Religion,  ever  Itaij^ger  or  weaken 
 my  Belief  of  it,  imcc  Love  and  Peace,  and  Unity» 
 are  Markes  of  thy  trueDifciplcsand  that  thy  Wrath 
 is  revealed  from  Heaven  againll  all  thofe  that 
 obey  not  the  Gofpel  of  thv  Son.  Keep  my  Mind 
 free  from  all  Prejudice,  which  puts  fo  falfc  a  Bias 
 upon  the  Underllanding,  even  in  Matters  of  the 
 greatell  Importance,  and  which  may  prove  fo  fatal 
 and  dedructivc  to  my  eternal  Welfare;  that  fee- 
 ing the  Reafonablcnefs  of  thofe  Things  thou  haft 
 required  to  be  believed,  the  Perfedion  of  thofe 
 Duties  thou  halt  enjoined  to  be  praelifed,  and  the 
 Power  and  Force  of  thofe  Motives  upon  which 
 both  arc  founded,  I  mny  be  lledfalt  and  unmovc- 
 
 E  able 
 
I'ailh. 
 
 ^Qi  Sf.  Thomas  tbe  Apoflle. 
 
 able  and  at  laft  receive  the  End  of  my  Faitliy 
 even  the  Salvation  of  ray  Soul,  through  ye/us 
 Chrijl  our  Lord  Amen. 
 
 IV. 
 
 lor  an  ef-  /^\  Holy  and  eternal  God,  who  haft  gacioufly 
 fcduai       V_y   condefcended  to  eftablifh  with  Chriftians  a 
 Covenant  of  Faith  and  Obedience,  with  the  Fro- 
 mifes  of  a  prefent  Supply  of  Grace  and  Afliftancc, 
 and  of  a  future  Reward  to  crown  all  thofe  that 
 perfeverc  in  thy  Service ;  O  let  me  forever  dwell 
 upon  this  Rock,  that,  while  I  am  furrounded  with 
 fenlible  Things,  I  may  not  be  fhaken  by  the  Power 
 of  them.     That  no  Charms  of  prefent  fmful  Plea- 
 fures,  may  make  me  forget  that  Place  of  Torment 
 to  which  they  conlign  mc.  That  the  cares  of  this 
 Life,  and  the  Deceitfulnefs  of  Riches,  may  never 
 make  me  negle6l  a  Treafure  that  faileth  not,  an 
 Inheritance  with  the  Saints  in  Light.     Work  in 
 me  all  thofe  godly  Affedions  that  may  make  my 
 Faith  etfeclual  to  my  Salvation.     Let  the  Belief 
 of  thy  paternal  Care  over  me  produce  Love,  Ho- 
 nour, and  dutiful  Obedience  ;   the  Belief  of  thy 
 Almighty  Power,  Reverence  and  godly  Fear;  the 
 Belief  of  thy  Righteoufnefs,  Holinefs  in  all  Man- 
 ner of  Converfation ;  that  Faith   being   the  go- 
 verning Principle  of  my  Life,  it  may  compofe  my 
 Mind  under  all  Events,  by  afirmTruft  and  Confi- 
 dence in  thy  wife  Providence  ;  and  that  it  may 
 difpel  all  Solicitude  for  worldly  Supplies,  by  a  fet- 
 tled Perlliafion,  that  thou  wilt  with-hold  no  good 
 Thing  from  them  that  walk  uprightly  ;  and  that 
 thou  art  ready  to  beftow  good  Things,  if  we  per- 
 fevere  in  Prayer  and  Devotion ;  that  ordering  all 
 my  Adions  with  a  Regard  to  another  World,  I 
 may   {o   pafs    through  Things  temporal,   that  I 
 finally    lofe   not    the   Things    eternal,    through 
 Jefus  Chrifl  our  Lord,  ulmen. 
 
 CHAP. 
 
[    51    ] 
 CHAP.     V. 
 
 ti)t  BatMt^  of  our  !Lorti,  or  tlje  33irt!)-Dap 
 of  CHRIST,  rommonlp  called  CljrtOmas;.' 
 
 ^ap,  December  25. 
 
 Q^  yr/HAT  Fcftival  doth  the  Church  celebrate  this 
 Day? 
 
 A.  The  Great  Feflh-al  of  the  Nativity  of  our 
 Saviour  Jefus  Chrijl;  or  the  Appearance  of  God  in 
 the  Flelh. 
 
 Q^  What  Authority  have  we  for  the  Ohfervation 
 of  this  Feftival  ? 
 
 A.  The  Pradlice  of  \\\t  Primitive  Church ;  for 
 though  Vvc  have  no  certain  Evidence  of  the  exa(ft 
 Time  when  it  was  firft  obferved,  yet  it  appeareth 
 plainly,  that  it  was  very  early  received  all  over  the 
 IVcjl.  And  the  immemorial  Obfcfvation  of  it  is 
 an  Argument  of  its  primitive  Inftitution. 
 
 Q^Bul  is  it  not  fupnfitious  to  o/ftrve  //j/j Feftival 
 upon  ihe  Twenty-fifch  0/' December,  vohen  zve  camiot 
 be  certain  that  our  Saviour  was  born  upon  that  Day? 
 
 A.  There  is  little  Rcafon  to  doubt  but  that  this, 
 which  we  now  obfcrvc,  is  the  very  Day  ;  the  Tcf^ 
 timony  of  St.  Ooryfoftovi  is  clear  tor  the  Tradition  chryfofi, 
 of  it.     Though,  if  the  Day  were  millakcn,  the  Tom.  5. 
 Matter  of  the  Miftake  being  of  no  greater  Moment  ^'  *  " 
 than  the  falfe  Calculation  of  a  Day,  will  certainly 
 be  very  pardonable  in  th'ofe  who  think  they  are 
 not  miftakcn.    And  as  long  as  thote,  who  are  fup- 
 pofcd  to  be  in  this  Error,  do  perform  the  Bufinefs 
 of  the  Day  with  as  m.uch  Piety  and  Devotion  on  a 
 niiftaken  Day,  as  they  could  do  on  a  true  one,  If 
 they  certainly  knew  it;  the  Excuic  of  blamelefs 
 Ignorance  will  wafh  away  greater  Errors  than  this 
 of  the  Day,  fuppofmg  it  were  an  Error. 
 
 Q^  IVImt  are  we  to  believe  concerning  ijje  Birth  of 
 snr  Saviour  Jefus  Chrift  .-^ 
 
 E  3  A.  That 
 
S^  Chrljlmas  Day: 
 
 A.  That  the  Virgin  Mary,  efpoufed  untojo/epb 
 of  Nazare/h,  who,  before  and  after  her  Efpoufals, 
 was  a  pure  and  unfpotted  Virgin,  being  and  con- 
 tinuing in  the  fame  Virginity,  did,  by  the  imme- 
 diate Operation  of  the  Holy  Ghojl,  conceive,  within 
 her  Womb,  the  only-begotten  Son  of  God  ;  and, 
 after  the  natural  Time  of  other  Women,  brought 
 him  forth.  Whereby  the  Saviour  of  the  World 
 was  born  of  a  Woman,  made  under  the  Law 
 without  the  leaft  Pretence  of  any  orginal  Cor- 
 ruption, that  he  might  deliver  us  from  the  Guilt 
 of  Sin.  And  he  was  born  of  a  Virgin^  of  the 
 Houfe  and  Lineage  of  David,  that  he  might  111 
 upon  his  Throne,  and  rule  for  everjuore. 
 
 Q^  PFds  the  proijiifcd  McfTias  to  be  born  after  a 
 miraculous  Manner? 
 
 A.  Yes,  the  Prophecies  of  the  Old  Tellament 
 Jer.  xxxi.  foretold  as  much,  Jeremiah  (dLySyTbe  Lord  hath  cre- 
 ated a  new  Thing  upon  the  Earth,  a  Woman  Jhall  com- 
 pafsaMan.  The  new  Creation  of  a  Man  is  therefore 
 If.  vii,  14.  ^^^'^^>  ^"^  therefore  a  Creation,  becaufe  wrought  in 
 a  Woman  only,   without  a  Man.     Ifaiah,  Behold  a 
 Virgin  pall  conceive  and  bear  a  Son,  and  Jhall  call  his 
 Name  h-nm2inut\.  The  original  Word  wastranflated 
 a  Virgin,  by  fuch  Interpreters  as  were  Jews  them- 
 felves,  fome  hundred  Years  before  our  Saviour's 
 Birth ;  and  did  not  the  Signification  of  the  Word 
 and  the  frequentUfe  thereof  inScripture  import  ir^, 
 the  Wonder  of  the  Sign  given  by  the  Lord  himfelf 
 would  evince  as  much.    As  for  that  Conceit  of  the 
 Jews,  that  all  fliould  be  fulfilled  in  Hezekiah,  it  is  fo 
 manifeftly  falfe,  that  nothing  can  make  more  for 
 CyriiHie-the  Confirmation  of  our  Faith-     This  fign  was 
 ^'^^'^  J;^^*"' given,  and  this  Promife  made,  fome  Time  in  the 
 2  Kings.    Reign  ot  Abaz.       Now  Ahaz  reigned  but  Jlxteen 
 xviii.''2!''''  ^^^-^  i"  Jerufalem ;  and  his   Son  Hezekiah^  who 
 fucceeded  him,  was  Twenty-five  Tears  old  when  he 
 began  to  reign;  and  therefore  born  feveral  Years 
 
 3  before 
 
Cbriftmas  'Day,  J2 
 
 hei'ore  j^baz  was  King,  and  confcquently  not  now 
 to  be  conceived  when  this  Sign  was  given. 
 
 Q^  Hozv  dolh  it  appear  thai  th-fe  Prophecies  were 
 fulfilled  in  Jefus  Chrifl:  ? 
 
 A.  His  Mother  that  bore  him  was  a  pure  Fir^/n,  Luke  i.34. 
 as  appeareth  both  from  her  own  Account,  and  that  '''•  '•  ^^' 
 of  Jo/tpb,  her  reputed  Hufband  ;  both  Perfons  of 
 known  Integrity  and  unqueftionable  Credit.  When 
 Jo/eph  doubted  of  her  Chaftity,  an  Angel  was  dif- 
 patchcd  to  clear  her  Honour;  and  to  affure  him, 
 that  what  was  conceived  in  her,  was  not  any  hu- 
 man Production,  but  of  the  Holy  Gbojl.  When  fhe 
 objeded  the  ImpofTibility  of  her  being  a  Mother, 
 the  Angel  explains  it  to  her  himfelf,  by  the //o/y  Luke  1.34. 
 Ghoft  coming  upon  ber^  and  the  Power  of  the  Highcji 
 overjhadowing  her.  All  which  was  fo  unqueftion- 
 ablc,  and  plainly  made  out  to  the  Apofiles  and/^n- 
 viitive  Cbr/fiians,  that  they  univerfally  and  firmly 
 believed  it,  and  thought  it  a  Point  of  fo  great 
 Moment,  as  to  defence  a  Place  in  that  Summary 
 of  the  Cbfi/IJan  Faith  called  the  yipofiles'  Creed. 
 
 Q^  IVbat  zvcre  the  Ctrcumjhmces  oj  our  Saviour's 
 Birth  ? 
 
 A.  He  was  born  at  Bethlehem,  according  to  the 
 Predidion  of  the  Prophet  Micab ;  whither  Jofepb  mic.  v.  2. 
 and  Mary  went  in  Obedience  to  the  Decree  of  Au-  ^^^^^  ^j  ^ 
 guftus^  to  be  taxed,  being  of  the  Houfe  and  Li- 
 neage oi  David ;   the  Providence  of  God  making 
 Ufe  of  this  Conjedure,   by  verifying  a  Prophecy^ 
 to  fignify  and  publifli  the  Birth  of  the  true  Mf/1 
 fias.  The  Concourfe  of  People  to  Bethlehem  was  fo 
 great,  that  they  could   find  no  Accommodation 
 but  a  Stable;  where  the  blelTed  Virgin  brought 
 forth  berfirfl-born  Son,  and  zvrapped  him  infivaddling  vcr.  7. 
 Clothes^  and  laid  hi?n  in  a  Manger ;  doing  herfelf 
 the  Offices  of  a  pious  and  tender  Parent,  whilft  all 
 the  Angels  of  God  zvorfjipped  him.  "'=^'  *•  ^ 
 
 Q;  H01V  ivas  the  Birth  of  our  Saviour  publifhed 
 to  the  World  f 
 
 E  3  A.  By 
 
51^'  Chriftmas  Day, 
 
 A.    By   the  Adminiftration  of  Angels ;  for  as 
 certain  Shepherds  were  keeping  Watch  over  their 
 Lukeii.  9.  Flocks  by  Night,  the  Angel  of  the  Lord  came  upm 
 iheniy  and  the  Glory  of  the  Lord/hone  round  about  them  ; 
 fo  that  the  Splendor  of  the  Appearance  confound- 
 ed their  Senfes,   and  made  them  fore  afraid  :    But 
 the  Angel  quickly  difiipated  the  Terror  that  feized 
 Lukeij.     them,  with  the  Tidinps  he  bromht  of  p- eat  Joy  to  all 
 '    '      People y  in  thefe  comfortable  Words :    Unto  you  is 
 born  this  Day,  in  the  City  of  DdiWid,  a  Saviour ^  ivhich 
 is  Chrift  the  Lord. 
 
 Q^  LJoiv  were  the  Shepherds  direfJed  to  find  this 
 new-born  King  ? 
 
 A.  Left  they  fhould  expect  a  Prince  accompa- 
 nied with  outward  Pornp  and  Magnificeticc^  the 
 Angel  defcribeth  the  Meanncfs  and  Obfcurity  of 
 his  Circumftances,  as  a  Token  to  guide  them  in 
 Vex.  12,  the  Search  of  this  new-born  Prince,  This  JJ.mll  be  a 
 Sign  unto  you,  yeJJDailfnd  the  Babe  wrapped  in /wad- 
 dling Clothes ,  and. lying  in  a  Manger.  Upon  this 
 Notice,  the  Shepherds,  without  Delay,  went  to 
 Bethlehem,  and  found  the  Narrative  verified,  and 
 publiflicd  to  the  World  both  what  they  had  fcen 
 and  heard  concerning  the  Holy  Child  JeCus. 
 
 Q^  How  was  this  joyful  News  received  by  the  An- 
 gels and  the  Shepherds  ? 
 
 A.  The  Multitude, of  the  heavenly  Hoft  praifed 
 Ver.  $4.     God  in  that  devout  Hymn,  Glory  to  God  in  the  high-, 
 ejly  and  on  Earth  Peace,  Good-will  tovcardsMen.  And 
 the  Shepherds,  when  they  had  found  the  real  Com- 
 pletion of  what  was  told  them  by  the  Angel,  re- 
 Ver.  20.    turned,  glorifying  andpraifing  God. 
 
 Qj_  Since  this  Angelical  l-lymu  hath  been  retained 
 in  //jd"  Offices  of  the  Church  ever  fine  e  the  primitive 
 limes  of  Chriftianity,  what  may  we  underfand  by  it  ? 
 
 A.  That  the  blelftd  Angels  excited  one  another 
 to  give  Glory  and  Praife  to  God  for  his  wonderful 
 Works  towards  t;he  Children  of  Men.  That  it  is  our 
 
 Cpnftant 
 
Chri/Imas  Day,  55 
 
 conftant  Duty  to  acknowledge  his  MajeJJy  and 
 Greatnejs^  thofe  peerlefs  Prerogatives  ofPozvcr,  IVif- 
 dom,  and  Goodncfs^  which  appeared  with  the  great- 
 eft  Luftre  in  the  ftupendous  bicarnalion  of  the  Son 
 of  God.     That  Chrift  hath  taken  away  the  Enmity 
 between  Heaven  and  Earth,  and  reconciled  Man 
 to  God  ;  for  God's  Good-'jcill  to  favour  Men  is  the 
 Peace  the  Angels  congratulate  ;  hg/ice  the  Cofpcl 
 is  called  the  Go/pel  of  Peace ^   and  (yod,  fo  often  in  Eph.vi. 
 the  New  Teftamcnt,  the  God  of  Peace,     And  fince  J^-^  ^^, 
 the  Children  of  Men  alone  partake  in  thefe  Won-  33. 
 ders  of  Love,  they  ought  continually  to  join  with 
 the  heavenly  Hoft  in  glorify i>7^  and  pra'fiug  God. 
 
 Qj_  What  may  we  learn  from  the  Circun\ltances  of 
 our  Saviour's  Birth,  and  the  Publication  thereof  t 
 
 A.  It  ought  to  reconcile  us  to  a  State  o^  Poverty : 
 For  fince  xhcHelfedJefus  chofc  to  be  born  in  fo  mean 
 and  obfcure  a  Manner,  and  preferred  it  before  the 
 Splendor  and  Pom[)  of  the  Rich  and  Great,  the 
 Poor  ought  to  bear  a  low  Condition  with  Patience 
 and  Contentedncfs,  and  the  Rich  not  to  undervalue 
 and  contemn  it.     In  publifhing  the  News  of  his 
 Birth,  our  Saviour  paifed  by  the   JVife  and  the  lukcii.g. 
 Powerful,  and  revealed  it  to  the  poor  Shepherds;  he  '''' 
 manifcfteth   it  to  them  by  an  Angela  and   makcth 
 them    the   Inflruments   of    communicating    the 
 Knowledge  of  it  to  the  Rich  and  Great.     God  in-  ch.  iv.  iS. 
 tarnate  preacheth  ihaGofpel  to  the  Poor;  and  mean 
 illiterate  Fijbcrmen  are  employed   to  preach  it  to 
 the  Kings  and  Sovereigns  of  the  Earth.     And  if 
 ever  the  Rich  attain  Happinefs,  they  muft  be/)0!?rMa!t.v.iii. 
 ///  Spirit y  and  fit  loofe  to  w  hat  they  enjoy. 
 
 Q^  IVhat  Expectation  was   there  in   the   JVorld 
 about  the  Time  if  the  Mclhah'^  appearing? 
 
 A.  The  Jews  were  in  a  general  Expectation  of 
 
 him,  as  appears  from  the  ancient  and  general  Tra^ 
 
 dition  received  from  the  School  of  Elias ;  that  at  the 
 
 End  of  ihefecond  two  ihoufand  Tears  theMeffiasfJjould 
 
 E  4  come. 
 
5  6  Chnjlmas  Day, 
 
 come.    And  likewife  from  that  particular  Compu- 
 
 Grot.de    ration  of  the  Jeivijb  DottorSy   not  long  before  our 
 
 ver  ho  5.  Saviour's  Coming  ;  who  upon  a  folemn  Debate  of 
 
 that  Matter,  did  determine  the  Mejfias  would  come 
 
 within^/)' J^r^r J,    And  this  is  confirmed  from  the 
 
 great  Jealoufy,  which  Herod  had  cojicerning  a  King 
 
 of  the  JevjSy  that   was  expedted  to  be  born  about 
 
 Lib.  7.  c.  that  Time.    And  from  the  Teftimony  of  Jofephus^ 
 
 ^'-  who  tells  us,  //;£  Jews  rebelled  againji  the  Romans, 
 
 being  cncouYdged thareto  by  a  celebratedPropbecy  in  their 
 
 Scriptures,  that  aVoui  that  Time  a  famous  Prince Jhould 
 
 be  born  among  thefn,  that  JJjould  rule  the  World, 
 
 Q^  Was  the  Gentile  World  in  ^^wj  Expedation  of 
 Juch  an  Appearance  ?  ^ 
 
 A.  Yes  ;  this  is  evident  from  the  famous  Tcfli^ 
 monies  of  two  eminent  Roma  i  Hiflorians,  Suetonius 
 Lib.8.  C.4.  and  Tacitus.  The  former  fays.  There  zvas  an  ancient 
 and  general  Opinion,  famous  thruiighout  all  theEajlern 
 Parts,  that  the  Fates  had  determined  that  there fjould 
 come  out  o/Judea  thofe  that  Jhould  govern  the  World. 
 Which  Words  feem  to  be  a  verbal  Tranflation  of 
 Mic.  V.  2.  that  Prophecy  in  Micah,  that  out  of  Judah  f/jould 
 Hift.  ^'      ^°^^^^  ^^^^  Ruler.   Tacitus\  Teftimony  is.  That  a  great 
 many  were pcffeffed  with  a  Perfuafion,  that  it  was  con- 
 tained  in  the  ancient  Books  of  the  Priefs,  that  at  that 
 very  Time  the  Ealt  fhould  prevail,  and  that  they  who 
 Jhould  govern  the  World,  were  to  come  out  of  Judea. 
 Which  Phrafe,    that  the  Eajl  JJjould  prevail,  refers 
 zcch.iii.8.  to  that  Title  given  the  MeJJias  by  the  Prophet  Ze^ 
 chariah,  where  he  is  called  the  Man  whofe  Najne  is 
 the  EaJi s  for  though  we  tranflate  it  Branch,  yet  the 
 Hebrezv  Word  fignifyeth  both,  and  may  be  ren- 
 dered the  one  as  well  as  the  other. 
 
 (T_  What  zvas  ib'^  great  Advantage  of  our  Sa-- 
 viour's  appc/dnng  in  the  World  ^ 
 
 A.  The  fcattering  and  difpelling  that  Cloud  of 
 Idolatry y  and  that  Corruption  of  Manners,  which  had 
 fatally  overfprcad  it.     For  the  moft  contemptible 
 
 objcas 
 
Chriftmas  Bay.  57 
 
 Objeds  were  thought  worthy  of  divine  Honours* 
 the  Jews  themfelves  having  at  one  Time  as  niany  ^"•Z^'^- 
 Gods  as  Cities ;  and  the  nnoft  brutiihi  and  fcanda- 
 lous  Vices  prevailed,  nor  only  among  the  moft 
 polifhed  parts  of  Mankind,  but  even  in  the  folemn 
 Acts  of  the  Genlile  Worihip.  Upon  which  Ac- 
 count our  Saviour  became  a  Light  to  lighten  the 
 Gentiles  as  he  was  the  Glory  of  his  People  IfraeL 
 So  that  under  the  Condud  of  fuch  a  Guide,  we 
 cannot  fail  of  acquiring  the  Knowledge  of  God's 
 Will  in  this  World,  and  the  comfortable  Expeda- 
 tion  of  Life  evcrlafting  in  the  World  to  come. 
 
 Q^  IVherein  did  o//r  Saviour  exceed  all  thoje  that  bad 
 before  him  made  kmivn  //^t'Will  <?/ God  to  Mankind? 
 
 A.  In  the  Dignity  and  excellency  of  his  Perjon, 
 ■whereby  he  knew  the  beft  and  fureft  Ways  of  attain- 
 ing Happincfs.  In  the  clearnefs  and  Pcrfeclion  of 
 his  Precepts.  In  the  ^r/o-^/«<?/>of  hisown  Example^ 
 and  in  the  Encouragements  of  his  gracious  AlTiftances 
 and  glorious  Rewards,  which  he  hath  promifcd  to 
 all  thofe  that  engage  and  perfevere  in  his  Service. 
 
 Q^  How  zvas  our  Saviour  qualified  by  the  Dignity 
 of  his  Perfon  /«?  reveal  to  us  the  Will  of  God  ? 
 
 A.  He  who  lay  in  the  Bcfom  of  the  Father^  and  John  i.ij. 
 had  the  Spirit  Communicated  to  him  without  Meqfure,  coL  u.  9. 
 in  whom  dwelt  the  Fulnefs  of  the  Godhead  bodily  could 
 not  want  a  perfcft  Knowledge  of  what  was  moft 
 agreeable  to  the  divine  Will  ;  and  confequently  we 
 have  abundant  Realon  to  putourTruit  and  conli- 
 denceinthat  Method  of  attainingSalvation  he  hath 
 difcovered,  becaufe  it  was  the  Contrivance  of  infi- 
 nite Wifdom,  and  cannot  fail  of  Succefs,  if  we  are 
 not  wanting  to  ourfelves  in  heartily  embracing  it. 
 
 QJ'Fherein  confjleththeFerfeSiion  i>//;/VDo6lrme? 
 
 A.  In  that  it  direcls  us  to  the  true  ObjccJ  of  Wor- 
 fhipy  and  gives  us  rational  and  worthy  Notions  of 
 that  Being  we  arc  obliged  to  adore ;  and  is  moft 
 iitly  adapted  to  raife  ourNaturcs  to  the  greatcft  Im- 
 provement 
 
5^  Chrijtmas  Day, 
 
 provemcnt  they  are  capable  of.  To  prevent  our 
 falling  into  finful  Adlions,  our  Saviour  layeth  a 
 Reftraint  upon  our  Tkoiighis,  which  lead  to  them, 
 
 j^jj^^^  jjg  and  obligeth  us  to  govern  owx  hooks ^  which  give 
 Birth  to  our  Thoughts,  to  obviate  all  thofe  Evils, 
 which  proceed  from  an  inordinateDelire  of  Riches, 
 he  hath  difcovcred  to  us  that  admirable  Temperot 
 
 Ver.  3.  MinddiItinguilhedinhisGofpclbyP<J^'^r/)'o/"6'/)/^V, 
 which  maketh  us  even  fit  loofe  to  the  good  things 
 we  pofTefs.  To  keep  us  at  a  Diftance  from  the 
 Temptation  of  Lying  and  Detracftion,  he  hath  for- 
 
 Mat.  xii.    bid  all  idle  fVords,  that  the  Care  to  avoid  them 
 
 53*  might  fecure  us  from  falling  into  thofe  greater 
 
 Faults.  To  hinder  the  fatal  Elfeds  of  Anger  and 
 Revenge,  he  hath  nipped  thefe  PafTions  in  the  Bud, 
 
 Mat.v.  44  ^y  commanding  us  to  love  our  Enemies^  and  to  do 
 Good  to  them  that  do  Evil  to  us.  To  facilitate  the 
 Virtue  of  Patience,  fo  neceifary  in  this  Vale  of 
 Tears,  he  hath  manifefted  to  us  the  Treafures  that 
 are  hid  in  Advcrfity,  and  the  Advantage  of  being 
 perfecuted  for  his  Sake  :  that  what  the  World  calls 
 Misfortune  and  Calamity,  often  proveth  the  bleffed 
 Occafion  of  making  us  happy  both  in  this  Life 
 
 fer.  4, 10.  ^^^  ^Yic  next.  Blejjcdare  they  that  mourn,  Bleffed  are 
 they  that  are  perfecuted.  And  to  make  us  quiet  and 
 eafy  in  ourfelves,  and  gentle  to  others,  he  requircth 
 us  to  have  a  quick  Senfe  of  cur  own  Weakneffes 
 and  Defedls,   and  readily  to    condcfcend   to  the 
 
 ^f"*    loweft  Offices  for  the  Good  of  our  Neighbours. 
 
 Q^  Wherein  appears  the  Brightncfs  of  our  Sa- 
 viour^s  Example  ? 
 
 A.  In  that  he  hath  fet  us  a  perfedl  Pattern  of  all 
 thofe  folid  and  needful  Virtues  which  he  required 
 from  us,  and  in  his  own  Perfon  hath  recommended 
 to  us  the  moft  hard  and  difficult,  as  well  as  thofe 
 
 Mat.  xhr.  that  are  moft  ufeful  and  beneficial.     To  teach  us 
 
 lokc  vi     ^^^^y  ^"^  Devotion,  he  frequently  retired,  and  fpent 
 
 la.  whole  Nights  in  Prayer  j  and  from  worldly  Occur- 
 
 4  renccs 
 
Chrijlmas  Bay,  ^^ 
 
 ^CDGCS  raifed  Matter  for  fpiritiial  Thoughts ;  and 
 .conformed  not  only  to  divine  Inftitutions,  but  to  J"  ""'•*^ 
 human  Appointments  that  tended  to  promote  Reli- 
 gion.    That  we  might  learn  Humility,  this  Prince  ^"^'"-  ^ 
 of  Glory  condefccnded  to  the  Poverty  of  a  Stable; 
 this  Wifdom  of  the  Father  became  dumb,  and  was 
 reduced  to  the  Simplicity  of  an  Infant;  he  fpcnt 
 thirty  Years  of  his  Life  in  Retirement,  unknown 
 to   the  World,    and  was  fubjed:   to  his   Parents. 
 That  we  might  be  ready  to  exercifc  univerfal  Charity  a«51s  x.  38. 
 to  the  Bodies  and  Souls  of  Men,  the  whole  Courfc 
 of  his   Life  was  employed  in  doing  good.     That 
 we  might  fupprefs  all  aml^itioHS  DrJirrSy  he  re fu fed  ^J'' "'*  ' 
 the  offer  of  the  Kingdoms  of  the  World,  and  the 
 Glory  of  them  ;  and,"  when  the  People  would  have 
 made  him  a  Kmg,  he  lilently  withdrew,  and  they  johnvi. 
 knew  not  where  to  find  him.     That  we  might  be  '5- 
 obedient  to  Grcernment,  he  paid  Tribute,  though  he  24,  ,5. 
 was  free  from  any  fuch  Obligation,  and  was  forced  ^'^• 
 to  work  a  Miracle  to  perform  it.     That  we  might 
 live  above  the  Wnrld,  he  chofe  to  have  no  Part  nor 
 Share  in  the  Poffeffions  of  it,  the  Son  of  Man  not  ^^o!''"""* 
 having  where  to  lay  his  Head.  And  though  he  denied 
 himfelf  in  the  lawful  Plcafures  and  Satisfactions  of 
 Life,yet  he  was  perfedly  contented  m  his  mean  Con- 
 dition.   That  in  all  our  Sufferings  v.e  might  be  re-  M,t.  ^xvl. 
 jigned  to  the  IVillofCcd,  in  his  bitter  Agony  he  re-  39- 
 nounced  the  ftrongelt  Inclination  of  Nature,  and 
 fubmittcd  to  the  A  ppointmeiu  of  his  Father.   That 
 a  Regard  to  ihc  Judgment  of  the  IVorld  might  not 
 prevail  upon  us  to  tranfgrefs  the  Laws  of  God,  he  phii.  \\,  7. 
 made  himfelf  of  no  Rfputation ;  and,  in  order  to  do 
 good   to  Mankind,  was  contented  to  be  effeemed 
 one  of  the  worft  of  Men  ;  a  Magician,  an  Impoflor,  Luke  xu 
 a  Friend  and  Companion  of  Publicans  and  Sinners,  j^^^^ 
 and  a  Seducer  of  the  People.     That  we  might  re-  19. 
 fill  all  Temptations  to  Anger,  and  prefervean£zr«- 
 7iefs  of  Mind  undzr  2l\\  provocations  J  he  bore   with 
 
 the 
 
 Mat.  xi. 
 
6cf  Chrijhnas  Day. 
 
 John.  xiv.  the  Dulncfs  and  Slovvnefs  of  his  Difciples,  both  ir 
 
 *'  ^'^'      their  underftanding  and  believing  what  he  plainly 
 
 John  X.  3z  taught,  and  anfwered  the  Iharpefl  Reproaches  of 
 
 iukexxiii.  his  Enemies  with  calm  Arguments,  and  modelt 
 
 ^^  Silence.  That  we  might  pradife  that  difficult  Duty 
 
 cf  loving  our  Enemies,  he  prayed  moft  earneftly  for 
 
 his,  even  when  he  felt  the  moft  cruel  EfFeds  of 
 
 their  Malice,  and  imputed  it  to  their  Ignorance. 
 
 Q^  What  Encouragement  hath  our  Saviour /)ro- 
 mijed,  to  excite  us  to  the  Performance  of  our  Duty  ? 
 
 A.  He  offereth  Pardon  and  Forgivenefs  of  what  is 
 pafl,  and  perfed  Reconciliation  to  God  by  the  Me- 
 rits of  his  Death  and  Paflion,  provided  we  return 
 to  him  by  fincere  Repentance.  He  fupplicth  us 
 with  Strength  at  prefent  to  enable  us  to  do  our 
 Duty,  by  enlightening  our  dark  Minds,  by  exciting 
 our  Wills  to  that  which  is  good,  and  by  raifing  our 
 Courage  underDifficulties  and  Dangers.  He  alarms 
 our  Fears  by  the  Threatenings  of  eternal  Punifh- 
 ment  in  the  next  Life,  and  encourages  our  Hopes 
 by  thePromifes  of  everlaiHngRewards  to  the  whole 
 Man,  both  Body  and  Soul ;  which  are  the  moft 
 powerful  Confiderations  in  the  World  to  take  Men 
 off  from  Sin,  and  to  bring  them  to  Goodnefs. 
 
 Qj_  What  Thoughts  are  proper  to  entertain  our 
 Minds  upon  this  Feftival  ? 
 
 A.  Great  Admiration  of  \.\\t  Jlupendom  Love  of 
 God  towards  Mankind,  in  fending  no  lefs  a  Perfon 
 than  his  own  Son,  and  no  lefs  dear  to  him  than  his 
 enly-begotten  Son,  out  of  his  mere  Grace  and  Good- 
 nefs, to  accompliih  our  Salvation,  w  ho  were  Ene- 
 mies to  God  by  our  evil  Works.  Great  Thankful- 
 nefs  to  the  bhfj'ed  Jefus  for  his  wonderful  Humility 
 and  CondcfcenfioUy  when  he  undertook  the  Work  of 
 our  Redemption.  He  who  lodged  in  the  Bofom  oi 
 his  Father,  came  into  the  World,  andhdd  not  where 
 to  lay  his  Flcad.  He  who  had  Heaven  for  his  Throne^ 
 was  contented  to  he  horn  in  a  Stable^  to  be  laid  in  a. 
 
 Mcinger^ 
 
Cbri/lmas  Day,  6 1 
 
 Manger,  to  he  wrappcdin fivaddling  Clothes.  Great 
 Tranfports  of  (jratitudc ;  that,  tor  our  Sakcs,  he 
 would  be  plealed  to  be  made  miferable,  that  we 
 might  be  made  happy  ;  to  be  poor,  that  we  might 
 be  enriched  ;  to  die,  that  we  might  live  for  ever. 
 Great  Truft  and  Confidence  in  the  Mercy  of  God, 
 who  hath  fliewed  fuch  Tcndcrnefs  and  Compalfion 
 towards  us,  and  done  fuch  great  Things  for  our 
 Salvation. 
 
 Q^  Hczv  ought  we  to  cxprefs  our  Thankfulncfsy^^r 
 the  Incarnation  of  our  blcjfed  Saviour  ? 
 
 A.  We  ought  to  join  with  the  heavenly  Hod, 
 and  the  pious  believing  Shepherds  in  Hymi:s  of 
 Praife  and  Thankfgiving.  To  comply  with  the 
 great  Dclign  of  this  wonderful  Love,  by  denying  a/lTu.u.  n. 
 Ungodiinefs  and  ivorhUy  Lufts,  and  by  living  fobn-ly, 
 right  coiijly,  and  godly  y  in  this  prcfcnt  World.  To  pro- 
 pound this  Pattern  of  Love  for  our  own  Imita- 
 tion, and  bccaufe  God  hath  Jo  loved  us,  to  love  one  i  joho  fv. 
 another;  and  to  Itoop  to  the  loweft  Offices  of  Cha-  ^'• 
 rity  for  the  Relief  of  our  Neighbour.  Never  to 
 defpife  the  Poor  for  the  Mcanncfs  of  their  Circum- 
 flanccs,  lincc  it  is  what  our  Saviour  chofe  for  our 
 Sakes;  but  to  cherifh  and  allifl:  them  as  his  lively 
 Reprcfentatives  here  upon  Earth,  efpecially  be- 
 caufe  all  the  Kindnefs  we  flicw  to  them  he  reckon- 
 cih  as  done  to  himfelf. 
 
 Q^  Hoiv  ought  ivc  to  exprcfs  our  Love  to  the  bleff- 
 ed  ]cius  for  this  voonderjul  Coudefccnficn? 
 
 yl.  By  carnedly  labouring  to  pleafe  him  to  the  John  xi.-. 
 utmofl:  of  our  Power,  in  a  conQant  Care  to  keep  his  '^' 
 Conimandnun.s^  and  endeavouring  to  prevail  upon 
 others  to  do  the  fame.  By  making  a  daily  Pro- 
 grefs  in  Piety  and  Virtue,  that  we  may  be  con- 
 formed to  the  Likenefs  of  that  beloved  Object. 
 By  fctting  a  great  Value  upon  all  Ways  and  Op- 
 portunities of  convcfling  with  him;  in  praying 
 and  meditating,  in  hearing  his  Word,  and  receiv- 
 ing 
 
6a  Chriftmas  Day, 
 
 ing  the  blefifed  Tokens  of  his  Love,  which  he  hath' 
 left  us  in  the  holy  Sacrament.  By  being  more  con- 
 cerned to  hear  his  holy  Name  blafphemed,   than 
 
 Tit.  li.  13.  for  any  Reproach  that  can  be  caft  upon  ourfelves. 
 By  longing  for  his  glorious  Appearing,  that  we 
 may  enjoy  him  without  Interruption  to  all  Eter- 
 nity. 
 
 Q^How  is  the  Obfervation  of  this  Feftival  abujed? 
 A.  When,  inftead  of  making  it  aninflrumentof 
 Religion^  we  chiefly  employ  this  holy  Sea/on  in  Va- 
 nity and  Folly ;  when  our  Joy  evaporates  in  Ex- 
 travagance, and  degenerates  into  Sin  and  Senfua- 
 lity ;  when  we  exprefs  it  by  Luxury  and  Intem- 
 perance, to  the  great  Scandal  of  our  Saviour  and 
 his  holy  Religion  ;  it  being  the  impropereft  Scafon 
 (if  there,  can  be  any  one  more  fo  than  another) 
 for  Impiety  and  VVickednefs,  and  a  moft  notoripus 
 Aggravation  of  it,  becaufe  contrary  to  the  Deiign 
 of  our  Saviour's  coming  into  the  VVorld,  zvho  zvas 
 
 1  John  iii  wade  manifejl  that  he  might  dcftroy  the  Works  of  the 
 
 «•         'Devil. 
 
 The    PRAYERS. 
 I 
 
 ForRfge-    \   Lmighty  God,  who  haft  given  us  thy  only- 
 
 neiatiou. 
 
 begotten  Son,  to  take  our  Nature  upon  him, 
 and  as  at  this  Time  to  be  born  of  a  pure  Virgin  ; 
 grant  that  I,  being  regenerate  and  made  thy  Child 
 by  Adoption  and  Grace,  may  daily  be  renewed 
 by  thy  Holy  Spirit,  through  the  fame  our  Lord 
 Jcfiis  Chrijly  who  liveth  and  rcigneth  with  thee 
 and  the  fame  Spirit,  ever  one  God,  World  without 
 End.     Allien. 
 
 n. 
 
 i-or  Con.  f^\  God,  \vhofe  blefTed  Son  was  manifefted  that 
 ioTmityio\J  he  might  deftroy  the  Works  of  the  Devil, 
 of''chriit's  ^"d  make  us  the  Sons  of  God,  and  Heirs  ot  etcr- 
 ronung  j^ai  Life ;  grant,  I  befeech  thee,  that  having  this 
 w°rid'^    Hope,  I  may  purify  mvfell\   even  as  he  is  pure  ; 
 
 '      '       ^  that 
 
Chnpuas  Day.  6| 
 
 that  when  he  (liall  appear  again  with  Power  and 
 great  Glory,  I  may  be  nnadc  hke  unto  him  in  his 
 glorious  Kingdom ;  where  with  thee,  O  Father, 
 and  thee,  O  Holy  Ghofl:  he  livcth  and  rcigneth 
 one  God,  World  without  End.     Amen, 
 
 III. 
 
 IT  is  very  meet,  right,  and  my  bounden  Duty,  '^/^'•"^^f^ 
 that  1  ihould  at  all  Times,  and  in  all  Places,  SVa^rtr 
 give  thanks  unto  thee,  O  Lord,  Holy  Father.  Al-  °fj^^  s»- 
 mighty  Everlafting  God,  becaufe  thou  didfl:  give"' 
 JeJ'us  Cbriji  thy  only  Son  to  be  born  as  at  this 
 Time  tor  us ;  who  by  the  Operation  of  the  Holy 
 Gholl  was  made  very  Man  of  the  Subftance  of 
 the  Virgin  Mary  his  Mother,  and  that  without 
 Spot  of   Sin,  to    make    us  clean    from    all  Sin : 
 Therefore  with  Angels  and  Archangels,  and  with 
 all  the  Company  of  Heaven,  I  laud  and  magnify 
 ihy  glorious  Name,  evermore  prailing  thee,  and 
 faying.  Holy,  Holy,  Holy,  Lord  God  of  Morts, 
 Heaven  and  Earth  are  full  of  thy  Glory.     Glory 
 be  to  thee,  O  Lord  moft  High.     Amen. 
 
 IV. 
 
 GLORY  be  to  God  on  High,  and  in  Earth  p^-^J^^^o 
 Peace,  Good-will  towards  Men.  I  praife  the  incar- 
 thee,  1  blefs  thee,  I  worfliip  thee,  1  glorify  thee, 
 I  give  thanks  unto  thee  for  thy  great  Glory,  O 
 Lord  God,  heavenly  King,  God  the  Father  Al- 
 mighty. O  Lord,  the  only-begotten  Son  Jefiis 
 Cbriji,  O  Lord  God,  Lamb  of  God,  Son  of  the 
 Father,  who  wert  made  Man  to  take  away  the 
 Sins  of  the  World,  have  Mercy  upon  me,  by 
 turning  me  from  my  Iniquities:  Thou  who  wait 
 mani felled  to  dellroy  the  Works  of  the  Devil, 
 have  Mercy  upon  me,  by  enabling  me  to  renounce 
 and  forllikc  them  :  Thou  who  art  the  great  Advo- 
 cate With  the  Father  for  pen.tent  Suuiers,  re- 
 ceive my  Prayer,  For  thou  only  art  holy,  thou. 
 cnJy  art  the  Lord,  thou  only,  O  Cbrijl^  with  the 
 
 Hoi/ 
 
 natioa. 
 
64  Chrijimas  Day^, 
 
 Holy  Ghoft,  art  moft  high  in  the  Glory  of  God 
 the  Father.     Amen, 
 
 V. 
 Mr.  K.t.  T  "^THAT  am  I,  dear  Lord,  that  thou  fliouldfl 
 Sfui-  ^  ^  leave  the  Right  Hand  of  God,  and  come 
 neis  for  to  vilit  Hic  ?  Hadft  thou  noEafe  in  thy  own  Bread 
 fnf  i^idc  ^o  long  as  I  lay  plunged  in  Mifery  ?  How  cameft 
 Man.-  thou,  being  fo  highly  exalted,  and  the  Eternal  Son 
 of  God,  to  have  any  affecftionate  Concern  at  all  for 
 me?  Was  I  not  a  deformed  polluted  Wretch, 
 and  thy  profeiTed  Enemy?  and  was  not  either  of 
 thefe  enough  to  turn  away  thy  Face  from  me? 
 But  if,  notwithftanding  all  this,  thy  overflowing 
 Goodnefs  would  put  thee  upon  doing  fomething 
 for  my  fake;  why  muft  thou  come  thyfelfupon 
 Earth,  and  be  fubje6l  to  the  Miferies  of  human 
 Nature,  and  to  the  Affronts  of  an  ungrateful 
 World,  to  bleed  and  die  to  redeem  me?  How 
 unfathomable  is  thy  Grace,  and  what  an  unfearch- 
 able  Depth  of  Love  is  this,  which  thou  haft  open- 
 ed to  us?  01  how  happy  do  I  think  myfelf  in  it, 
 and  how  doth  my  heart  rejoice  at  the  Remem- 
 brance of  it  !  Lord  1  I  love  thee  dearly,  and  long 
 to  love  thee  more:  Would  I  had  the  Heart  of 
 the  Seraphim ^  that  I  might  be  all  over  Love,  and 
 feel  my  Soul  affcded  to  that  Degree  which  I  de- 
 lire,  and  thou  infinitely  deferveft  of  me:  I  wifti 
 no  greater  Pleafurethan  to  be  found  perfed  in  thy 
 Love,  and  to  have  thee  fo  dear  to  me,  that  I  may 
 contemn  all  the  gilded  Vanities  and  Allurements 
 of  this  World  at  the  Thoughts  of  it.  Ol'that 
 thou  wouldft  fill  me,  if  that  might  be,  with  an 
 Affection  full  and  abfolute,  like  thy  own,  that  fo 
 1  might  love  thee  infinitely,  as  1  am  beloved  by 
 thee.  At  Icaft  pofTefs  me  with  fuch  a  Senfe  of  thy 
 Love,  and  fuch  a  Thankfulnefs  for  all  thy  Favours, 
 as  is  fomewhat  worthy  of  thee  :  Though  fhould  I 
 offer  the  utmoft  Acknowledgments,  which  the  moft 
 
 affeded 
 
S/,  Stephen.  65 
 
 affcdcJ  and  enlarged  Heart  can  pay,  I  fliould  not 
 give  thee  the  thoulandth  Part  of  what  I  owe  thee. 
 Let  all  the  Angels  adore  thy  glorious  Goodnefs, 
 and  all  the  Sons  of  Men,  i'o  long  as  they  have  a 
 Tongue  to  fpeak,  fet  forth  thy  noble  Praife;  for 
 thou,  O  fweeteft  Jr/n,  art  the  Son  of  the  BlelTed, 
 the  Joy  and  Glory  of  the  World,  the  Lamb  of 
 God,  the  Saviour  of  Mankind,  who  waft  (lain  for 
 our  Sakcs,  and  art  alive  again,  and  futeft  now  for 
 ever  at  the  Right  Hand  of  Power,  in  the  Glory  of 
 the  Father,  that  Angels  may  fuhmit  to  thee,  and  all 
 the  World  may  worfhip  thee,  and  praife  thy  Good- 
 nefs,  Power,  and  Glory,  to  all  Eternity,  yimefi. 
 
 CHAP.    VL 
 
 ^ainC  Stephen,  December  26. 
 
 Q^  J'^Z/y^r  Feftival  dotb  the  Church  celebrate  this 
 Day  ? 
 
 A.  That'of  the  firft  Martyr,  St.  Stephen. 
 
 Q.  IVbat  Account  is  there  of  the  Country  ^zwi  Kin- 
 dred of  this  holy  Man  ? 
 
 A.  The  Scripture  gives  us  no  particular  Notice 
 of  either.  That  he  was  ^.Jcvo  is  unqucftionablc;  he  A.5ls  vii, 
 ownsthisinhis  Apology  to  the  People;  but  whether 
 born  at  Jeriifalcm^  or  among  the  difperfcd  in  the 
 Gentile  Provinces,  is  impoifible  to  determine.  An- 
 tiquity reckoneth  him,  ami  tliat  probably  enough, 
 among  thcyi'-Lr;;/y  Difciples  ;  and  indeed  his  admi-  ' 
 rable  Knowledge  in  the  Chriftian  Dotitrine,  and  his 
 fingular  Ability  in  proving  Jcfus  to  be  the  Mejfias, 
 argue  him  to  have  been  trained  up  under  our  Sa^ 
 ijionr's,  immediate  Inftitutions  for  fome  poalider- 
 able  Time. 
 
 (Q^li'hat  Character  do  the  Scriptures  give  ui  of  Si, 
 Stephen  ? 
 
 F  A.  The\' 
 
66  '5'/.  Stephen* 
 
 Afls  vi.5.  -^'  They  defcribe  him  as  a  Man  full  of  Faith 
 and  the  Holy  Ghoji ;  which  imply,  that  he  had  great 
 Zeal  and  Piety,  and  that  he  was  endowed  with  ex- 
 traoidinary  Meafures  of  that  Divine  Spirit  that 
 was  lately  fhed  upon  the  Church,  and  thereby  pe- 
 culiarly qualified  for  that  Place  of  Honour  and 
 Ufefulnefs  he  was  advanced  to. 
 
 Q^  IVhat  Fun^ion  did  St.  Stephen  exercife  in  the 
 Church. 
 
 Aasvi.  ^'  The  Office  of  a  Beacon,  which  had  its  Ori- 
 o-inalupon  the  Murmuringofthe  Grecians,  who  were 
 probably  Profelytes,  Jews  by  Religion,  and  Geutiks 
 by  Defcent,  againfl:  the  Hebrezvs,  who  were  Jews 
 
 Ver-i.  both  by  Religion  and  Birth j  That  their  H^ido-xs 
 were  neglecled  in  the  daily  Minif  ration,  when  Believ- 
 ers had  all  'Things  in  conimon,  and  were  fupplied  out 
 of  oneTreafury :  To  prevent  any  Mifmanagcment 
 for  the  future,  the  Apoftles  appointed  feven  Men 
 
 Ver.  3.  of  honefi  Re  fort,  full  of  the  Holy  GhoJi  and  of  Wifdom^ 
 to  fuperintend  the  Neceflities  of  the  Poor,  to  make 
 daily  Provifion  for  their  public  Feafts,  and  to 
 keep  and  diftribute  the  Treafure  of  the  Church, 
 of  which  St.  Stephen  Vv  as  one ;  whereby  the  Apof^ 
 ties  had  more  Leifure  to  attend  thofe  Affairs  that 
 were  more  immediately  ferviceable  to  the  Souls  of 
 Men. 
 
 Q^  Though  the  Care  of  the  Poor  zvas  a  main  Part 
 of  the  Deacon'5  Office,  was  it  the  whole  ^ 
 
 A.  No  :  For  had  this  been  all,  the  Apo(ilesx\tz^- 
 ed  not  to  have  been  fb  exaft  in  their  Choice  of  Per- 
 fons,  nor  haveufed  fuch  folemn  Rites  of  confecra- 
 tion  to  ordain  them  to  it.  But  xk\^fer-ving  Tables 
 implied  alfo  their  Attendance  at  the  Table  of  the 
 Lord's  Supper ;  for  in  thofe  Days  their  Agapa,  or 
 Love-Feaits,  where  Rich  and  Poor  fat  down  toge- 
 ther, were  at  the  fame  Time  with  the  holy  Eiichariji, 
 and  both  adminiftered  every  Day ;  fo  that  their  Mi- 
 niflration  refpeded  the  one  and  the  other,  and  thus 
 
 wc 
 
St,  Stephen.  6rj 
 
 "we  find  it  was  thePradticc  in  the  Primitive  Church 
 afterwards;  belidcs  they  were  allowed  to  preich '^"^*^"'- 
 and  baptize,  as  is  plain  by  Philip  t\\c  Lejcon^  ^vho 
 did  both. 
 
 Q^  Hoiv  ivere  the  Jirfl  Deacons  ordained  to  their 
 Office? 
 
 A.  Seven  Men  of  good  Report,  full  of  Wifdom 
 and  the  HolyGhoJl^  were  by  the  People  prefentcd  to  Aftsvi.  3, 
 the  Apojl'es ;  who  firfl:  made  their  Addrcfs  to  Hea- 
 ven for  a  Bleflin^  upon  their  Undertaking,  and 
 then  laid  their  Hands  upon  them  ;  an  ancient  Sym^ 
 bolic  Rite  of  Invcftiture  and  Confccration  to  any 
 extraordinary  Office. 
 
 Q^  IVho  were  thofe  that  oppofed  and  difputedwith 
 St.  Stephen  ? 
 
 A.  Several  of  the  Members  o{five  Synagogue s\  of  Vcr.  9, 
 which  there  were  very  many  ^tjerufalevi^  eftablifli- 
 ed  for  expounding  the  Law,  and  for  Prayer.  Jn 
 fome  Apartments  joining  to  thefe,  v\ere  Schools 
 or  Colleges  for  the  Inlhuc'tion  and  Education  of 
 Youth,  which  being  built  by  Jezvs,  who  were  to^ 
 reigners,  were  called  after  the  Name  of  their  Coun^ 
 tries.  But,  notwithftanding  their  Subtilty  and 
 Learning,  they  were  not  aLle  to  rejijj  the  li'ifdom  and^^^^  ^j,. 
 the  Spirit  by  which  he /pake. 
 
 Q^  Being  baffled  in  this  Attempt,  zvhat  Method 
 did  they  take  to  fupprefs  the  Doctrine  he  taught  ? 
 
 A.  They  fuborned  Men  of  profligate  Confciences  Vcr.  n. 
 to  undermine  him  by  falfe  Accufations  ;  that  fo  he 
 might  tall  a  Sacrifice  to  their  Spite  and  Malice, 
 and  that  by  the  Hand  of  public  Jullicc. 
 
 Q;_  What  did  thefe  falfe  Witneilcs  depofe  againfl 
 him  f 
 
 A.  That  they  had  heard  him  fpeak  blafphemous  Vcr.  13, 
 Words  againji  Moles,   and  againji   God ;    that    he  '4- 
 fliould  threaten  the  Ruin  of  the  Temple,  and  the 
 Abolition  of  the  Mofaic  Rites  ■  and  blafphemoufly 
 
 V  2  affirm. 
 
68  Sf,  Stephen, 
 
 affirm,  that  Jefns  of  Nazareth  iliould  take  away 
 that  ReUgion,  which  had  been  eftabliflicd  by  Mo~ 
 JeSy  and  by  God  himfelf. 
 
 Q^  What  'was  the  Sum  of  St.  Stephen' j  Defence  ? 
 
 Afts  vii.        A.  That  if  they  looked  back  to  their  Forefather 
 
 Abrahamy  they  would  find  that  God  chofe  him  to 
 
 be  a  Father  of  the  Faithful  when  he  lived  among 
 
 Idolatrous  Nations ;  and  that  he  ferved  God  ac- 
 
 ^  ceptably  without  thofe  external  Rites  they  laid  fo 
 
 great  Strefs  upon.  And,  when  he  entered  into 
 Covenant  with  him,  he  made  Ufe  of  no  Ceremony 
 but  th:it  of  Circumcif  oil ;  and  that  without  any  other 
 fixed  Rite  but  this,  the  fuccceding  Patriarchs  wor- 
 ihippcd  God  for  feveral  Ages,  till  the  Time  of 
 MofeSy  who  was  appointed  by  God  to  conducfl  them 
 out  of  the  Houfe  of  Bondage,  w  ho  had  foretold, 
 
 Ver.  37.  ^^^i  ^^^  would  raife  up  to  them  a  Prophet  like  unt9 
 himy  and  that  theypooidd  hear  him.  That  when  their 
 Fathers  lapfcd  mio  Idolatry y  God  commanded  M^- 
 fes  to  fet  up  a  Tahernachy  as  a  Place  of  public  Wor- 
 fhip ;  which,  after  fome  Years,  gave  Place  to  a 
 {landing  Temple,  defigned  by  Davidy  but  built  by 
 Solomon;  which,  though  ftately,  was  notabfolutely 
 neceflary,  from  the  Nature  of  that  infinite  Being 
 they  worfliipped.  And  that  therefore  there  could 
 no  be  that  NeceHity  for  thofe  Mofaic  Rites  they 
 pretended  ;  efpecially  fince  they  were  dcfigned  to 
 
 Aasvii.i.  1^^  ^^^  ^^^  ^  Time  j  but  that  it  was  their  refrac- 
 *  tory  Humour,  as  it  had  been  their  Anceflors,  t9 
 rejiji  the  Holy  Ghojly  and  to  perfccute  and  flay  thofe 
 Prophets  that  foretold  the  Coming  of  the  MeJJias^ 
 the  Holy  One,  of  whom  they  had  been  the  Betray- 
 ers and  Murderers,  without  any  Regard  to  that 
 Law  he  came  to  fulfil. 
 
 Q^  How  did  the  Judges  bear  his  Defence  ? 
 A.  They  exprelfcd  all  Signs  of  Rage  and  Fury, 
 their  Confciences  being  flung  with  the  Truths  he 
 delivered ;  which  prevented  the  Application  he  dc- 
 figned 
 
Sf.  Stephen.  69 
 
 figned  to  make.  However,  rcgardlcfs  of  their  Rc- 
 fentment,  he  fixed  his  Eyes  and  Thoughts  upon 
 Heaven,  and  faw  the  Glory  0/  Go  J,  and  Jcfus  /land-  vcr.  5C. 
 ing  at  the  Right  Hand  of  God-  the  affirming  of 
 ivhich  made  his  Advcrfaries  now  take  it  for  grant- 
 ed that  he  was  a  Blafphcuier ,-  and  thereupon  re- 
 folve  his  Death,  without  any  larthcr  Procefs. 
 
 Q^  Hoiv  did  St.  Stephen ///^rr  Martyrdom  ? 
 
 A.  He  was  Jloned ;  which  was  one  of  the  four 
 Punifliments  among  the,7<"7"-^  inflicted  for  great  and 
 enormous  Crimes,  i\^BIafphnn)\  Idolatry,  bzc.  The 
 Witnelfes,  w  hofc  Hands  were  to  be  firll  upon  him, 
 putting  olf,  according  toCuftom,  their  upper  Gar- 
 ments, laid  them  down  at  Saul's  Feet,  while  the  Ver.  58, 
 holy  Saifit  was  upon  his  Knees,  recommending  his 
 Soul  to  God,  and  praying  for  his  Murderers,  that  Ver.60, 
 the  Guilt  of  his  Death  might  not  be  laid  to  their 
 Charge  ;  and  in  this  Manner, copying  the  Example 
 of  his  Mafter,  he  fell  ajletp.  The  miraculous  Con- 
 verfion  of  St.  Paul  was  a  Proof  of  the  Efficacy  of 
 St.  Stephen's  dying  Prayers  ;  and  of  that  gracious 
 Favour  with  which  God  waspleafcd  :o  hear  him. 
 
 Q^  l^'bat  became  of  his  Body  ^ 
 
 A.  It  was  carried  by  devout  Men  to  be  buried  j 
 •who,  from  theSenfeof  theLofsof  fopiousand  good 
 a  Man,  made  great  Lamentation  for  him. 
 
 Q^  lyhdt  may  zve  learn  from  the  Obfcrvation  of 
 this  Feftival  ? 
 
 A.  That  a  firm  Belief  and  Perfuafion  of  another 
 Life,  is  the  great  Support  of  a  good  Man  under  the 
 Sufferings  of  this.  That  w  hen  Malice  and  Cruelty 
 combine  to  deter  Men  from  the  Profeffion  of  the 
 Truth,  by  infliding  the  moll  barbarous  Torments, 
 the  good  Providence  of  God  often  makes  them  in- 
 effectual, by  affifting  his  faithful  Servants  with  an 
 extraordinary  Communication  of  his  Grace.  That 
 no  Oppofition  or  Calumny  from  bad  Men  fliould 
 difcouragc  Chrillians  from  doing  all  the  Good  they 
 
 E  3  can. 
 
70  «S/.  Stephen. 
 
 can.  That  we  ought  to  fummon  up  all  our  Cou- 
 rage and  Refolution,  when  we  are  engaged  in  the 
 Defence  of  God  s  Caufe,  always  remcm  ering  that 
 Patient  e  and  Moderation  beft  become  the  Advo- 
 cates of  Truth.  That  though  good  Men,  when 
 they  die,  depait  into  a  State  of  Happinefs,  yet 
 they  are  aLofs  to  the  World,  which  wemay  jullly 
 lament,  being  deprived  of  the  Advantages  of  their 
 edifying  Example.  That  we  fliould  be  ready  to 
 forgive  all  the  Injuries  and  Affjonrs  we  receive  from 
 others,  and,  by  pracitiling  it  in  ordinary  Provoca- 
 tions, to  prepare  ourfelves  tor  the  Exeicife  of  it 
 in  greater.  That  if  we  will  dilVmguifli  ourfelves  to 
 be  the  Difciples  of  J^fuSy  we  muft  love  our  Lnemies^ 
 blefs  them  that  curfe  us,  and  pray  for  them  that  de- 
 fpitelully  ufe  us,  and  perfecute  us,  a  Perfection  of 
 Charity  peculiar  to  theGofpel  Jn:iitutio,r,in  which 
 St.  Stephen  copied  the  Example  of  his  blcffed 
 Mailer,  M'hich  we  might  have  thought  impofTible 
 to  have  been  imitated,  if  the  Saint  of  this  Day  had 
 not  convinced  us  of  the  contrary. 
 
 Q-^  Since  theho\e  o/' Enemies  is  a  Duty  peruliar 
 to  the  Chrijtian  Inftitution,  wherein  doth  it  conj.f,  P 
 
 A.  In  bearing  a  lincere  AlFeclion  towards  our 
 Enemies,  though  they  are  malicious  and  implaca- 
 ble to  us ;  and  in  being  ready  upon  Occalion  to 
 give  real  Teiiimony  of  it. 
 
 Q^  Is  it  not  enaugh  to  wifh  them  no  Evil,  and  to 
 do  them  no  Harm  ? 
 
 A.  Many  devout  Chriftians  delude  themfelvcs  in 
 this  Matter  ;  for  befides  thcfeExf)rcflionsof/''(/^/f6', 
 we  are  obliged  to  fliew  them  ali  Offices  of  Charity  : 
 becaufe  they  are  Men  and  Chrilbans,  our  Neigh- 
 bours and  our  Brethren.  We  ought  to  honour 
 them  for  their  Virtues,  and  pity  them  for  their 
 Miferies ;  to  relieve  their  Wants,  to  conceal  their 
 Detects,  and  to  vindicate  their  injured  Reputirion; 
 to  pray  for  them,  and  be  placable  tov.ards  them  ; 
 
 ready 
 
S/,  Stephen.  71 
 
 ready  to  remove  all  Mifunderftandings,  aiid  to  take 
 fuch  Strps  as  may  probably  recover  them  to  a  true 
 Scnfe  of  Thmgs. 
 
 Q^  If  hat  is  /^.7/Uncharitablenefs  /d)C«r  Enemies 
 zve  arc  moj}  liable  to  ? 
 
 A,  Hdni  Cenfures  and  Sufpicions,  fancying  the 
 worft  Dcligns,  and  putt ifi^  the  worji  Interpretations 
 iiponall  thtir  J  fords  and  Acfions:  A  reigning  Sin 
 among  Advcrfaries;  too  common  among  thofe  who 
 are  otherwifc/tr/o/^jand  devout ;  and  this  not  only 
 againn:/'jr//V;//jr  PerfonSy  but  on  all  Hands,  againll 
 •ujhole  Bodies  and  Parties,  who,  in  anyl'hing  relating 
 to  the  Times,  arc  of  different  Opinions.  Now  this 
 is  Contrary  to  the  Nature  of  (Jjarity,  which  is  all- 
 ways  inclinable  to  think  the  left,  and  leans,  fo  far 
 as  the  Thing  will  bear,  to  the  Side  of  Favour,  both 
 in  judging  and  fpcukingof  all  their  Adions.  It  is 
 alfo  plainly  contrary  to  the  Lord'^  Rule,  who  vvarn- 
 cth  us  not  to  judge,  that  we  he  not  judged ^  becaufe,  ^fat.  xli. 
 ivith  zvhat  Meajure  zve  mete^  it  will  be  meafured  to  us  ii  2. 
 Again. 
 
 Q^  If  hat  makes  /V/ohard  to  forgive  our  Ene- 
 mies ? 
 
 A.  It  is  our  dwelling  upon  an  Injury  received, 
 and  hearkening  to  ill  SuggelHons,  that  aggravate 
 the  Deed,  and  the  Malice  aird  Unworthincfs  of  him 
 that  offered  it.  This  heightens  our  Refentment, 
 and  makes  it  difficult  to  bring  our  Minds  into 
 Temper;  whereas  if,  when  fuch  Thoughts  arife, 
 we  did  not  harbour  nor  give  way  to  them,  we 
 Hiould  find  forgivencfs  much  more  cafy. 
 
 Q^  t'fhdt  Obligations  do  we  lie  under  to  the  Pcr^ 
 formance  of  this  Duty  t 
 
 A.  The  ^.v/Jre/jCowwizW of  our  Saviour,  the  Au- ^^^'-  ^• 
 thor  of  our  holy  Religion,  requireth  it  from  us.  vi.  14,  i;. 
 He  hath  befides  made  Forgivencfs  of  Injur    :  to  be 
 the  Condition  w  ithout  w  hie  h  we  can  expect  noPardon 
 of  our  Sins  from  him:  He  hath,  in  his  ow  n  Pcrfon, 
 
 F  4  iet 
 
7^  Sl  Stephen. 
 
 fet  us  a  Pattern  of  this  Virtue,  which  he  praftifed 
 to  the  Height,  rendering  Good  for  Evil  to  all 
 Mankind. 
 
 Q^  IVherein  confijleth  the  Reafonablenefs  ^//^Ex- 
 cellency of  this  Duty  r* 
 
 A.  In  that  it  tends  to  the  Comfort  and  Happinefs 
 of  our  Lives ;  Patience  and  Forgivenefs  affording  a 
 lading  and  folid  Pleafure.  In  that  itreftrains,  at 
 prefent,  a  very  tumultuous  and  unreafonable  Pafli- 
 on,  and  prevents  manyTroubles  and  inconvenien- 
 cies,  which  naturally  flow  from  the  malicious  and  re- 
 vengeful Temper.  It  is  the  Perfeftion  of  Good- 
 nefs  todoKindnefles,  not  only  without  Merit  and 
 Obligation,  but  in  Defpite  of  Temptation  to  the 
 contrary.  It  is  an  Argument  of  a  great  Mind, 
 and  the  mofi:  valuable  Conqucft,  becaufe  gained 
 over  ourfelves.  And  thus  God  himfclf  is  affeded 
 towards  thofe  who  are  guilty  of  the  greatefl  Pro- 
 vocations againft  him. 
 
 Q^  But  is  not  the  Repentance  of  the  Party  that 
 injures  us,  made  the  Condition  o/<9«rForgivenefs? 
 
 A.    Forgivenefs  is  chiefly  taken  for  abftaining 
 
 from  Revenge  ;  and  fo  far  we  arc  to  forgive  our  Ene~ 
 
 mieSf  even  whilft  they  continue  fo,  and  though  they 
 
 do  not  repent.  J3cfides,  we  are  to  pray  for  them,  and 
 
 to  do  them   all  Otfices  of  common  Humanity  and 
 
 Charity.     But  fomctimes  Forgivenefs  doth  lignify 
 
 a  perfeii  Reconciliation  to  thofe  that  have  offended 
 
 us,  fo  as  to  take  them  again  into  our  Fnendfliip  ; 
 
 which  they  are  by  no  Means  fit  for,  till  they  have 
 
 repented  of  their  Enmity,  and  laid  it  alide ;  and 
 
 Lukejtvii.  this  is  the  Meaning  of  that  Text,  of  rcbukinzour 
 
 "*'  *'         Brother  if  be  trefpafs  againft  us,  and  if  he  repent  to 
 
 forgive  hitn. 
 
 Q^Hoiv  ought  zve  to  treat  an  Enemy  that  repents  ? 
 
 A.  We  are  not  obliged  to  treat  him  with  Marks  of 
 
 fpecialEftecm  and  Confidence,  becaufe  this  is  founded 
 
 upon  particular  Reafons  and  Ficnefs  of  Pcrlbns, 
 
 as 
 
Sr  Stephen.  73 
 
 as  Lilrurfs  of  Humour,  Fidellly  r,f  yjff'eaion,  ApDufs 
 forourAjjair:,  or  the  like,  lint  when  we  ourlclvts  arc 
 only  concerned,  and  the  Thing  is  not  of  that  Weight 
 as  to  be  jealous  over  it,  and  we  have  no  other 
 Caufe  but  that  Otfcncc  to  exclude  him  ironi  it; 
 it  is  a  Chriflian  Aci  to  admit  a  returning  Penitent 
 to  the  fame  State  he  held  before  he  oifended  us. 
 And  this  is  according  to  St.  Paii!'^  Direction,  to 
 forgive  others ^  even  as  God  for  Chrift'jr  Sake  forgiv-  £ph.  iv  39 
 eih  us, 
 
 Q^  Bv  Zi'hat  Mcafurcs  ought  ive  to  judge  of  the 
 Repentance  of  our  Enemies  ? 
 
 A.  We  ought  not  to  be  too  Jlvicl  and  rigid  in 
 landing  upon  cxad  Proof:;,  but  to  be  candid^  and 
 apt  to  interpret  all  Signs  of  it  to  the  bed  Senfc, 
 learning  to  the  Side  of  Love  and  eafy  Admittance. 
 If  they  take  Shame  to  themfelvcs,  and  are  fo  far 
 liumbled,  as  penitently  to  confcfs  their  Fault,  it  is 
 an  Argument  of  their  Sincerity,  and,  in  the  Cafe 
 of  the  firlt  Otrence  efpccially,  a  Urong  Prcfump- 
 tion  that  they  will  no  more  commit  it. 
 
 The    PRAYERS. 
 
 J, 
 
 C^  Kant,  O  Lord,  that  in  all  my  Sufferings  here  for  Su^ 
 y   upon  earth  for  the  TefTimony  of  thy  truth,!  pojj""^** 
 may  Ueadfailly  look  up  to  Heaven,  and   by  Faith  for  r,."u 
 behold  the  (ilory  that  lliall  be  revealed,  and  being  £""'• 
 lilled  with  the  Holy  Ghofl,  may  learn  to  love  and 
 blefs  my  Perfecutors,  by  the  Example  of  thy  firll 
 Martyr  St.  Sicpkcn  ;  who  prayed  for  his  Murderers 
 to  thee,  O  blellbd  Jtl'ii^,  who  llandell  at  the  ripht 
 Hand  ol  God,  to  fuccour  all   thofe  that  fuffer  for 
 ;hce,  my  onlv  Mediator  and  Advocate.  Amen, 
 
 n.Ai- 
 
74  5/.  Stephen. 
 
 n. 
 
 For  Rcge.  A  Lmighty  God,  who  hafl  given  us  thy  only  be- 
 neration.  j[-^  gotten  Son  to  take OLir  Natufc  iipon  him,  and 
 as  at  this  Time  to  be  born  of  a  pure  Virgin  ;  grant 
 that  1,  being  regenerated  and  made  thy  Child  by 
 Adoption  and  Grace,  may  daily  be  renewed  by  thy 
 Holy  Spirit,  through  the  fame  our  Lord  JeJusChrijl^ 
 who'liveth  and  reigneth  with  thee  and  the  fame 
 Spirit,  one  God,  World  without  End.     Amen. 
 
 Tor  Cha. 
 rity  to- 
 wards 01 
 Br.cmics. 
 
 III. 
 
 nty  to-  ^  I  "Each  me,  O  bleffed  Jejiis^  to  lay  afide  all  angry 
 wards  our  X  and  rcvengeful  Thoughts  againft  my  birterelt 
 Enemies,  becaufe  thou  requiteft  it,  and  hath  fhewn 
 me  the  Way  by  thy  own  perfe<5l  Example ;  who 
 tookcll:  Pity  upon  fallen  Man,  when  he  was  in  a 
 State  of  Enmity  againfi  thee  ;  and  without  Impor- 
 tunity or  Application  didfl  admit  him  to  Terms  of 
 Paidon  or  Reconciliation,  and  didft  pray  for  thy 
 Perfccutors  under  the  Senfe  and  Smart  of  thofc 
 Sufferings  they  infiidled,  in  the  very  Agony  and 
 Bitternefs  of  Death.  Teach  me  therefore  to  bear 
 all  their  Malice  v.ith  Meeknefs  and  Patience,  and 
 to  return  ail  Offices  of  Charity  for  the  Affronts  and 
 Ind.gnities  they  offer  to  me.  Make  me  ph)c:ible 
 and  ready  to  forgive,  and  candid  in  interpreting  all 
 the  Marks  and  Signs  of  their  Repentance.  And  do 
 thou,  O  bleffed  Jefas^  forgive  them,  and  recover 
 them  to  a  right  Senfe  of  Things,  and  make  them 
 ready  to  be  reconciled  ;  that  I  being  enabled  Dy  thy 
 Grace  to  tread  in  the  Steps  of  thy  firft  Martyr 
 St.  Siephcn,  may  receive  that  Pardon  from  thee, 
 which  i  readily  grant  to  them,  and  without  which 
 1  am  undone  to  all  Eternity.  Grant  this,  O  Lord 
 JefuSy  to  whom  with  the  Father  and  the  Holy 
 Ghoff,  be  all  Honour  and  Glory,  World  without 
 End.     Allien. 
 
 IV.  Gra- 
 
St.  John  fhe  Evangellft.  75 
 
 IV. 
 
 GRacioiis  God,  (hew  Mercy,  I  humbly  intreat  |;o;^^ur^ 
 thee,  to  all  thofc  that  perfccutc  me,  though  r.ox%. 
 they  neither  Ihew  Juftice  nor  Mercy  towards  mc  : 
 Pity  ihcir  Ignorance,  remove  thole  Prejudices  that 
 blind  their  Eves,  fweetcn  and  mollify  their  Spirits, 
 that  they  may  no  longer  be  carried  away  with 
 Malice  and  bitter  PafTions :  Difpofe  them  by  Hu- 
 mility and  Meekncfs,  and  by  a  linccrc  Love  of 
 Truth  and  Righteoufnefs,  to  a  joyful  Reception 
 and  Acknowledgment  thereof ;  that  they  may  lay 
 afide  their  Errors,  and  inftead  ot  perlecuting,  rc- 
 Iblutely  profels  thy  holy  Religion.  And  by  what- 
 ever Means  thou  Ihalt  think  fit  to  work  their  Re- 
 covery, let  their  Repentance  prevent  thine  eternal 
 Vengeance,  through  the  Merits  of  our  dearcft  Lord 
 and  Saviour  Jcfus  Cbrlft.     Amen. 
 
 .CHAP.     ViL 
 
 ^aint  John  tlic  C-bangcliC, 
 
 December  27. 
 
 Q^  TT/HAT  Fcftival  doth  iht  Church  celebrate  ibis 
 Day  f 
 
 A.  That  of  St  John  the  Evangelifl:. 
 
 Q^  U'bat  was  St.  John' J  Original? 
 
 A.  As  to  his  Country,  he  was  a  GaJileany  the  Mat.w. 
 Son  oi'  Zibcdee,  and  Salome,  younger  Brother  to  St. 
 JameSy  with  whom  he  was  brought  up  in  the 
 Trade  of  Fiihing,  and  with  v\  hom  he  was  called  to 
 be  a  Difeiple  and  an  ApolUe  of  our  Saviour.  He  is 
 thought  by  the  Ancunts  to  be  far  the  youngcft  of 
 all  the  Apoftlcs,  bein^  under //I'/V/y  Years  oKi  when 
 kewas  lirilcalkdcothacDigiiiiy.  Andhisgreat  Age 
 
 fcems 
 
Y9  '5'/.  John  the  Evahgelifi, 
 
 feems  to  prove  as  much ;  for  dying  about  an  hun- 
 dred Years  old  in  the  third  of  Trajan^  he  muft 
 have  lived  2ho\tJeventy  Years  before  our  Saviour's 
 Suffering. 
 
 Q.  What  new  Name  did  St.  John  receive  from 
 hisMaJter? 
 Mark  iii        ■^'  ^^  '^^'Ci\  his  hxoxkv^rJiWits  werc  ftyled  Boaner- 
 17.  geSy  that  is,  the  Sons  of 'Thunder.    This  Surname  is 
 
 thought  more  efpecially  to  be  attributed  to  St. 
 John^  becaufe  he  fo  clearly  taught  the  Divinity  of 
 Jefus  Chrift  in  fublime  Words,  and  delivered  the 
 Myfteries  of  the  Gojpel  in  a  profounder  Strain  than 
 the  reft  of  the  Evangelifts  ;  upon  which  Accouut 
 he  is  affirmed  by  the  Ancients  not  fo  much  to 
 /peak  as  to  thunder, 
 
 Q^  IVhat  particular  Marks  had  St.  John  of  our 
 Saviour'y  Efteem. 
 
 A.  He  was  not  only  one  of  the  three  Difciples 
 
 which  our  Saviour  admitted  to  the  more  private 
 
 John  xiii.  Paflages  of  his  Life,   but  was  the  Difciple  -whom 
 
 23.    *      Jefus  lovedy  who  lay  in  our  S avion  f^Vioiora  at  the 
 
 Pafchal  Supper,    the  moft    honourable  Place  of 
 
 being  next  him,   who  was  made  Ufe  of  by  St. 
 
 P^/d-r,  asthe  Difciple  moft  familiar  with  our  Savi- 
 
 Ver.  24.    our,  to  enquire  whom  he  meant,  w  hen  he  faid,  one  of 
 
 themfjould  betray  hiw,- and  to  whom  our  Lord  com- 
 
 john  xix.  mitted  the  Care  of  his  Mother,  the  blejfed  Virgin^ 
 
 2^>  27-     -vvhen  he  was  leavijn^  the  World, 
 
 Qj_  IVhat  may  we  \Q2irr\  from  this? 
 A.  Our  Saviour  hath  by  his  Example  and  Au- 
 thority fan6lifted  the  Relation  of  Friendjhip,  and 
 thofeclofer  Bounds  of  Amity,  which  natural  Aftec- 
 tion  or  fpecial  Inclination  may  form  between  parti- 
 *  cular  Perfons,  without  any  Prejudice  to  a  general 
 Charity. 
 
 Qj^  now  did  St.  ^o\vi\fljew  his  Senfe  oj  this  par- 
 ticular  Kindnefs  of  our  Saviour  towards  him 
 
 A.  By  Returns  of  Kindnefs    and  Conftancy; 
 
 ftaying 
 
S^.  John  ihe  EvangeliU*  77 
 
 ftaying  with  him  when  the  rcftofhisDifciplcsde- 
 ierred  him.     To  this  Caufe  may  be  attributed  his 
 Zeal  to  punifh  the  Smnarilaus  that  affronted  his 
 Lord;  and  perhaps  alfo  his  Defirc  to  fit  on  ourSa- 
 viour's  right  Hand  in  his  Kingdom,  that  he  might 
 have  a  nearer  Enjoyment  of  him  in  his  Glory. 
 And  hence,  likewilc,  though  upon  the  Surprife  of 
 our  Saviour's  Apprehenlion  he  fled  with  the  reft 
 of  the  Apoftles,  yet  he  quickly  recovered  himfelf, 
 and  confidently  entered  into  the  High  Priefrs  Hall, 
 and  followed  our  Saviour  through  the  feveral  Stages 
 of  his  Trial,  and  at  laft  attended  upon  him  at  his 
 Crucifixion,  owning  him,  as  well  as  being  owned 
 by  him,  in  thethickeft  Cloud  of  his  moft  invete- 
 rate Enemies ;  and  having  received  the  blejfcd  Vir- 
 gin into  his  Houfe,  according  to  our  Saviour's  Re- 
 commendation, he  treated  her  with  Duty  and  ho- 
 nourable Regard,  and  made  her  a  principal  Part 
 ©f  his  Charge  and  Care. 
 
 Q^  IVith  which  of  the  i\po?i\ts.  did  St.  John/ecm 
 to  have  the  great  eft  Intimacy? 
 
 A.  With  St.  Peter.     Upon  the  News  ol  our  Sa- 
 viour's Rcfurrection,they  twohafted  togethertothe  joi1.xx.a3. 
 Sepulchre.     It  was  to  Peter  thdit  St.  John  gave  the  juhnxxi.7. 
 Notice  of  Chrift's  appearing  at  the  Sea  of  ^Tiberias  ver.  »i. 
 in  the  Habit  of  a  Stranger:    And  it  was  for  St. 
 John  that  St.  Peter  was  folicitous  whatfhould  be- 
 come of  him.     After  the  Afcenlion  of  ouj  Lord, 
 we  find  them  both  together  going  up  to  the  Temple 
 at  the   Hour  of  Prayer;  both  preaching  to  the  Adtsiii.  i. 
 People,  and  both  apprehended  and  thrown  into 
 Prifon,  and  the  next  Day  brought  forth  to  plead  ci.ap.v. 
 their  Caufe  before  the  Sanhedriin.     And  both  fent 
 down  by  the  Apoftles  to  Samaria,  to  fettle  the  Plan- 
 tations Philip  had  made  in  thofc  Parts,  where  they  a^Is  viiL 
 baffled  Simon  Magus.  '^^• 
 
 Q^  IVhat  other  Particulars  do  the  Scriptures  men- 
 tion concerning  St.  John  I 
 
 A.  Nothing 
 
7  8  St.  John  f/je  EvangeUft, 
 
 A.  Nothing  more  than  what  is  recorded  of  him 
 in  Conjundlion  with  his  Brother  ^^w^jy  upon  whofc 
 Feltival  they  are  taken  Notice  of. 
 
 Q^  Where  did  Si,  John  exercife  his  Apoftolical 
 Office? 
 Eufeb.iib.  ji^  The  Province  that  fell  to  his  Share  vi2isA/ia: 
 3.  c.  1.  'pi^Q^gj^  jf.  jg  probable  he  continued  in  Judea  till 
 after  the  M^^c/ /^/r§7«'s  Death  ;  which  is  reckoned 
 to  have  happened  about  fifteen  Years  after  our 
 Lord's  AJcenjlon;  othcrvvife  we  mud  have  heard  of 
 him  in  the  Account  St.  Luke  gives  of  St.  Paul's, 
 Journeys  in  thofe  Parts.  He  founded  the  Churches 
 of  Smyrna,  Pergamiis^  '^hyatira^  Sardis,  PhiladeL 
 phidy  and  Laodicca ;  but  his  chief  Place  of  Refidcnce 
 was  Epbefus  ;  where  St.  P^;z//had  many  Years  before 
 fettled  a  Church.  Neither  is  it  thought  he  con- 
 fined his  Miniflry  merely  to  Afia  h4inory  but  that 
 he  preached  in  other  Pans  of  the  EaJ},  probably 
 Parthia,  his  firft  Epiftle  being  anciently  entitled 
 to  the  Parthians. 
 
 Q^  How  was  St.  John  perfecuted  hy  the  Emperor 
 Domitian? 
 
 Aj..  He  was  reprefented  to  the  Emperor  as  an  emi- 
 nent AfTerter  of  Atheifm  and  Impiety,  and  a  pub- 
 lic Subverter  of  the  Religion  of  the  Empire.  By 
 theEmperor's  Command,  the  Procoiifuloi  AJiaicnt 
 him  bound  to  Ro}?ie,  where  he  received  a  very  bar- 
 barous Treatment;  he  was  caii  into  a  Cauldron  of 
 Tcrtui.  de  boHingOU,  or  rather  Oil  fet  on  Fire  ;  but  the  divine 
 ^^^■^  g  Providence,  v/hich  fecured  the  three  Hebrew  Cap^ 
 tives  in  the  Flames  of  a  burning  Furnace,  brought 
 this  holy  Man  fafc  out  of  what  one  would  have 
 thought  an  inevitable  Ruin. 
 
 Q.  How  was  he  farther  tve^itcd  by  the  Emperor? 
 
 A.  Domitian  being  difappointed,  conlidered  not 
 
 the  Miracle;  but  presently  orders  him  to  be  banifh- 
 
 cd  into  the  Illand  of  Patraos,  in  the  Archipelago, 
 
 where  he  remained  fcvcral  Years,  initrudfing  the 
 
 6  Inhabitants 
 
Sf,  John  the  E'dangdift ,  ^'9 
 
 Inhabitants  in  the  Faithof  Cbrift.  This  banifliing 
 into  Ijlands  was  the  worfl:  anel  rcverefl:  Kind  of  Ex- 
 ile, whereby  the  Criminal  forfeited  his  Eflare ;  be- 
 ing tranfported*  into  Tome  certain  Ijland,  which  only 
 \\\Q  Emperor  hdid  the  Power  of  naming,  there  to  be 
 confined  to  perpetual  Banilhmcnt. 
 
 Q^  Did  St.  John  die  in  Banifhment  ? 
 
 Jl.  No ;  the  Emperor  Nerva  revoked  the  fevcre 
 Edi^Is  of  his  PredecelTor,  and  St.  John  look  the 
 Advantage  of  that  Indulgence,  and  returned  to 
 Ephefiis ;  where,  finding  'timothy  their  Bilhop  mar- 
 tyred, he  governed  that  Church  until  the  Time  of 
 'J'rajan  ;  about  the  Beginning  of  whofe  Reign  he 
 departed  this  Life,  being  about  an  hundred  Years 
 old,  and  never  married.  As  to  the  Reports  of  his 
 being  tranOited  without  dying,  or  that  he  only  lay 
 fleeping  in  his  Grave,  they  are  Errors  built  upon 
 that  Difcourfe  which  pafTed  between  our  hjrd  and  johnxxi> 
 St.  Peter,  concerning  this  Apoflle.  -*•    . 
 
 Q^  H'^hat  ivas  remarkable  in  St.  JohnV  Gondii cl 
 io7vards  the  Heretic  Cerinthus  ? 
 
 A.  Going  with  fome  of  his  Friends  to  thi^  Bath  ]^\l\ 
 TxEphcJiis,  and  underflanding  that  Cerinthus  was  at  c.'i^.'  *■' 
 the  fame  Time  bathing,  he  immediately  retired, 
 exhorting  his  Friends  to  avoid  a  Place  where  was 
 fo  great  an  Enemy  to  the  Truth,  left  the  Bath 
 Jhouldfall  upon  their  Heads.  This  Account  is  given 
 by//r;;^.7c,  as  a  Tradition  hom  Poly  carp,  Sl.Jobn's,  ircn.  adv. 
 Scholar  and  Difciple.  ^^i^-  I'b. 
 
 Q^  IVhat  Writings  did  this  Apoflle  leave  behind  ^' ''  ^' 
 him  ? 
 
 A.  His  Gojpely  three  Epiftles,  and  his  Book  of 
 Revelation. 
 
 Q^  Hovj  doth  it  appear  that  St.  John  wrote  the 
 Gofpel  that  goeth  under  his  Namef 
 
 A.  The  Go/pel  itfelf  defcribcs  the  Author  of  it  by  Jobn  xrf. 
 fuch  Marks  as  peculiarly  belong  to  St.  John,  as  that  T^'  ^' "' 
 he  was  a  Difciple  of  our  Lord,  and  that  Difciple 
 
 ivhojn 
 
So  St,  John  the  Evangclijf. 
 
 whom  Jefus  loved;  and  of  whom  the  Fame  wenL 
 abroad  among  the  Brethren  that  he  fjonld  not  die, 
 John  xlii.  jhat  St.  Johu  was  the  beloved  Dijciple^  appears  by 
 ai!  xxi!;.  feveral  Places  in  rhisG^(?/,and  the  whole  Chriltiaii 
 Church  hath  diftinguilhed  him  by  that  Character ; 
 and  his  ;io/<^)'/,7^- wasfoconftantly  applied  toSt.y-?/:?;/, 
 that  fome  of  the  Ancients  declared  that  he  died  not 
 at  all,  but  was  tranflated  ;  and  others  that  he  only 
 lay  Heeping  in  his  Grave :  And  he  alone  of  all  the 
 Apoftles,  tarried  till  our  Lord  came  to  theDeftruc- 
 tion  of  Jerufakm,  which  he  outlived  many  Years. 
 To  which  we  may  adjoin  theTeftimony  of  the  Pri- 
 mitive Church,  which  afferts  it  as  an  unqucftionablc 
 Lib.a.c.t.  Truth.     Iraneus  fays,  that  John,  the  Difcipk  of  our 
 Lordy  who  leaned  upon  his  Breaft,  writ  his  Gofpcl 
 at  Ephefus.     Clemens  of  Alexandria,  that  St.  John, 
 infpired  by  the 'Holy  Ghoft,  compofed  hisfpiritual 
 Gofpel.     Origen  reckons  it  among  the  Gofpels  re- 
 ceived without Dfpute  by  every  Church  undcrHeaven. 
 Eufeb.      Eufebius  places  it  among  the  Books  not  controverted 
 Hift.  Ecci.  among  Chrifians,  and  as  known  to  all  the  Churches  of 
 ^t^fS^X  ^^^  ^^orld.  And  the  ancient  Heretics,  that  afcribed 
 c.  24.    ^  it  to  Cerinthus,  were  guilty  of  a  great  Abfurdity  : 
 For  how  could  thofe  Things  be  writ  by  Cerinthus, 
 which  do  in  dired  Terms  contradidi  his  Doctrine .^ 
 Epiphan,   j-j^  alTerted  that  Chr{/1  zvas  born  as  other  Men,  and 
 §  ^!'  ^**    but  a  mere  Man  himfelf ;  whereas  the  Author  of  this 
 Cofpel  declares  Chr'if  to  be  the  Word,  or  Logos, 
 John  j.  I.  yi^\\\Q\\\\\\}c\t BeginnlngUHiswithGod, and wasGod ,2MdL 
 is  exprefsly  affirmed  by  Antiquity  to  be  writonPnr- 
 pofe  to  remove  that  Error  which  Cerinthus  had  dil- 
 perfed  in  the  World.     All  which  Evidence,  taken 
 too-ether,  makes  it  undeniable,  that  Sz.John  was  the 
 Author  of  that  Gofpcl  that  gocth  under  his  Name. 
 
 Q^  Hhen,  and  upon  zvhat  Occalion,  did  he  write 
 his  Gofpel  ? 
 
 A.  Though  fome  have  thought  it  was  writ  du-^ 
 
 ling  his  Banifhmcut  in  the  Idand  of  Patmos,  yci; 
 
 4  Iremeus 
 
St.  John  /^<f  Evangel  iff,  8  £ 
 
 trerneus  and  others,with  greatAppearancc  of  Truth,  A^v, 
 affirm  it  to  have  been  written  by  himatter  his  Re- j^J^'^^  <..  t. 
 turn  from  Ephcfus ;  compofcd  at  thccarnell  Intreaty 
 of  the  AJian  Bifhops,  and  AmbalHidors  from  feveral  Hieron.de 
 Churches ;  in  order  whcreunto  he  fir(l  folemnizes  scr.  eccI. 
 a  general  Fajl^  to  feck  the  BlefTrngof  Heaven  upon 
 fo  great  and  momentous  an  Undertaking.     Two 
 Caufes  efpecially  contributed  to  engage  him  in  this 
 Work  ;  the  one^  that  he  might  obviate  the  early 
 Herefics  of  thofe  Times,  particularly  of  Ebion,  Ce^ 
 77/;//?«j-,  and  others,  who  began  to  Acx\y  Chr: ft' s  Di^ 
 I'inity,  or  that  he  had  any  Exigence  before  the  /;;- 
 Carnation  ;  the  Reafon  why  this  Evangeli/t  is  fo  ex- 
 prefs  and  copious  on  that  Subjed.  The  other  was, 
 that  he  might  fupply  thofe  Palfages  of  the  Evange-" 
 licalHiftory,  which  the  reft  oi'thcfacrcd  IVrilcrsh:^^. 
 omitted;  principally  infifting  upon   the  Adts  of 
 Chrift  from  the  firft  commencing  of  his  Miniftry, 
 to  the  Dcarh  of  John  the  Baptijt.     The  Subjetl  he 
 treats  is  fublime  and  myflerious  ;  upon  which  Ac- 
 count he  is  generally  by  the  Ancients  refembled  to  ^.v^-  "^"« 
 an  £<i.;7t'  foanngaloft;  and  particularly  honoured  ^4. 
 by  the  Title  of  Dhine^  as  duf  to  him  in  an  emi- 
 nent and  extraordinary  Manner. 
 
 Q^  To  zzhmn  did  St.  John  addrefs  his  Epiftles. 
 
 A.  The  tirft  is  Catholic,  calculated  for  all  Times 
 and  Places,  as  well  as  Perfons ;  containing  moft 
 excellent  Rules  for  the  Condu^it  of  the  Chriftian 
 Life  ;  with  a  particular  Regard  to  Chriftian  Cha- 
 rity ;  the  principal  Vein  that  runs  through  all  his 
 Writings,  and  was  the  hift  Subjeci^  he  recommend- 
 ed to  his  Hearers:  For  when  age  and  Wcaknefs 
 difablcd  him  from  preaching,  yet  at  every  public 
 Meeting  in  the  Church,  he  exhorted  them  with 
 thcfe  Words,  LitiU'  Children,  Love  one  another.  His  Hicron. 
 Auditors,  wearied  with  theconftant  Repetition  ofp^'J^s- 
 the  fame  Thing,  enquiring  the  Reafon  of  it,  re- 
 ceived from  him  this  Aiu'wer :  7his  is  -v.-ha:  our 
 
 G  Lord 
 
Sa  Si.  John  fbe  Evangeliji, 
 
 "Lord  hath  commanded^  andifzve  can  do  /his,  ive  need 
 do  nothing  elfe.    This  Epiftle,  which  was  univerfally 
 received,  and  never  queftioned,  is  moreover  an  ex- 
 cellent Antidote  againfl:  the  Poifon  of  Gnojlic  Prin- 
 ciples and  Prad:ices.    The  other  two  are  direded  to 
 particular  Perfons ;  and  though  it  hath  been  doubt- 
 j.,        ed  whether  they  were  Canonicaly  yet,  by  the  moft 
 Ecci.  iiifi.  Part  of  the  Ancients  they  are  attributed  to  St.  John  ; 
 ^'Z-'^-  25.  and  theDodlrine,  Phrafe,  andDefign  of  them  fuf- 
 ficiently  challenge  our  Apoftle  for  their  Author. 
 
 Q^  When  did  he  write  his  Revelation  ? 
 
 A.  While  he  was  confined  in  the  Ifland  of  Pat-- 
 mos.  And  though  this  Book  was  doubted  of  by 
 lome,  yet  it  was  entertained  by  the  far  greater  Part 
 of  the  Ancients,  as  the  genuine  Vv'ork  of  St.  John 
 the  Evangelijl.  All  circumftances  concur  to  make 
 our  Apo/ile  the  Author  of  it.  His  Name  frequent- 
 ly exprefled ;  its  being  written  in  the  Ifland  of  Ptz/- 
 7nos  J  the  particular  Epiftles  to  the  Seven  Churches  in 
 Afia^-iW  planted,  or  at  leafl:  cultivated,  by  him; 
 the  Dodrine  in  it  fuitable  to  the  Apoftolical  Spirit 
 and  Temper.  All  which  being  put  together,  make 
 the  Evidence  in  this  Cafe  very  confiderable. 
 
 Q^  JVhat  may  we  learn  from  the  Obfervation  of 
 this  Feflival  ? 
 
 A.  That  the  true  Love  oijefus  ought  to  make 
 us  willing  to  accom.pany  him  to  Mount  Calvary, 
 as  well  as  to  Mount  Tahor ;  to  bear  his  Crofs,  as 
 well  as  to  partake  of  his  Glories.  To  be  conftant 
 to  all  the  Duties  of  Friendfhip,  and  not  tofulTer 
 Misfortunes  and  Adverfity  to  abate  the  Vigour  of 
 them.  To  endeavour  to  adorn  our  Souls  with  fuch 
 Difpofitions  and  Qualifications,  as  may  make  us 
 hope  for  a  Share  in  the  Love  of  our  Redeemer.  In 
 all  our  Compofures  upon  religious  Subjects,  to  have 
 a  particular  Eye  to  the  Good  of  others,  and  to  beg 
 God's  Blefling  upon  our  Undertakings.  To  con- 
 firm ourfelves  in  theBelief  of  our  Saviour's  Divinity^ 
 6  by 
 
Sf.  John  f/je  Evangelijl.  8j 
 
 by  frequently  reading  that  Go/pel,  which  was  writ 
 on  purpofc  to  prefcrve  us  from  thofe  Herefies  that 
 denied  it.  To  abound  in  the  Practice  of  Chrillian 
 Charity,  the  Love  of  our  Neighbour,  the  difhn- 
 guifliing  Mark  of  a  good  Chriftian,  which  Si.JoJm 
 urgeth  as  the  great  and  pecuIiarLa  w  ofour  Rehgion. 
 
 Q_  injeiein  doth  Chriftian  Charity,  or  /be  Love 
 ofour  Neighbour,  confifi?       * 
 
 A.  In  doing  him  all  good  Offi'es,  andJheivingKind^ 
 nefs  towards  him  ;  if  he  be  virtuous,  it  will  make 
 us  ejleem  him  ;  if  he  be  honefl:,  but  weak  in  Judg- 
 ment, it  will  create  Pity  and  Succour ;  if  he  ho. 
 wicked,  it  will  incline  us  to  pious  Admonition,  in 
 order  to  reclaim  him  ;  if  he  receives  Good,  it  will 
 make  us  rejoice;  if  he  receives  Evil,  which  we  can- 
 not redrels,  it  will  make  us  companion  ate  him  ;  if 
 we  can,  it  will  make  us  relieve  him,  either  by  fup- 
 plying  his  NecefTities  according  to  our  Power,  or 
 by  hiding  his  Difgraceif  it  bedefcrved,  which  is 
 concealnigour Neighbour' s  Defers  ;  and  by  wiping  it 
 off  where  it  is  not  defer ved,  which  is  vindicating  his 
 Reputation.  If  it  be  our  Inferior,  it  will  make  us 
 affable  and  courteous  ;  if  our  Equal,  it  will  make  us 
 candid^  and  ready  to  maintain  a  good  Correlpon- 
 dence;  if  our  Superior,  refpe^ful  and  ful m'Jfive  ;  if 
 we  receive  Good  from  him,  it  will  make  us  thank- 
 ful  and  delirous  to  requite  it ;  if  we  receive  Evil, 
 it  will  make  us  Jhw  to  Anger,  eafy  to  be  entreated, 
 ready  to  forgive,  longfuffering  when  it  is  reafbna- 
 ble  to  exadPunilhment,  and  merciful  in  takmg  it 
 with  fuch  a  Competency,  as  is  no  more  than  what 
 he  can  bear. 
 
 Qj_  ///  what  Sevfe  doth  d??/r  Saviour  and  St.  John 
 call  this  a  new  Commandment,  jince  loving  our 
 Neighbour  is  a  Branch  of  the  Lazv  of  Nature,  and 
 a  known  Precept  of  the  Je with  Religion  ? 
 
 _  A.  This  Commanamntt  is  by  oar  Lord  and  Sa- 
 viour fo  much   enlarged  as  to  the  Object  of  it, 
 having  extended  it  to  all  Mankind  j  fo  greatly  ad-      - 
 G  2  Lord, 
 
%  St.  John  the  E'Dangelijh 
 
 vanced,  as  to  the  Degree  of  it,  even  to  the  laying- 
 down  our  Lives  for  one  another;  fo  effedtually 
 taught,  fo  mightily  encouraged,  fo  very  much  ur- 
 ged and  infixed  upon,  that  it  may  very  well  be. 
 called  a  nexv  Commandment ;  for  though  it  was  not 
 altogether  unknown  to  Mankind  before,  yet  it  was 
 never  taught  in  this  Manner,  nor  fuch  Strefs  laid 
 upon  it  by  any  other  Inltitution. 
 
 Q;  What  Obligations  have  we  to  the  Performance 
 of  this  Duty  f' 
 
 A.  The  Frame  of  our  Nature  difpofeth  us  to  it, 
 and  our  Inclination  to  Society,  in  which  there  can 
 be  no  Plcafure,  no  Advantage  without  mutual 
 Love  and  Kindnefs.  It  is  highly  acceptable  to  God^ 
 and  the  beftExpreirion  of  our  Love  towards  him, 
 fince  our  Neighbour  is  God's  Creature  and  his 
 Image,  and  theObjed  of  his  Love  and  Kindnefs. 
 John  xiii.  It  is  ihQ particular  Co?nmand  of  our  blefled  Saviour, 
 ^'**  urged  upon  his  Difciples  fo  earneflly,  as  if  he  re- 
 
 quired nothing  elfe  in  Comparifon  of  it.  It  is  the 
 John  XV.  pi'oper  Badge  and  Cognizance  of  the  Chriftian  Pro- 
 12. 17.  fedion,  by  which  the  Difciples  of  Jefns  were  to  be 
 diftinguifhed  from  the  Difciples  of  any  other  Inlli- 
 tution.  And  in  the  firft  Ages,  ChriJJians  were  fo 
 eminent  for  the  Prad:ice  of  this  Virtue,  that  it  be- 
 came a  Proverb  among  the  Heathens,  Behold  hon? 
 thefeChriftians  love  one  another.  And  all  this  enforced . 
 upon  us  by  tlie  Example  of  the  Son  of  Gody  whofe 
 whole  Life  and  Death  was  one  continued  Proof  of 
 his  Love  to  Mankind.  And  he  inftituted  the  hkjjed 
 Sacrament  to  be  a  lively  Remembrance  of  that  his. 
 great  Charity,  and  to  be  a  perpetual  Bond  of  Love 
 and  Union  among  his  Followers. 
 
 Q.   By  ivhat  Rules  ought  we  to  govern  our  Love  to 
 
 Cb.  xiii. 
 35 
 
 ? 
 
 our  Neighbou 
 
 ^.  It  0''i';ht  to  be  U7tiverfaly  bccaufe  we  defire 
 every  body  fliould  love  us  ;  and  the  Reafons  upon 
 which  this  Duty  is  founded,  extend  it  to  ail  Man- 
 kind, 
 
St.  John  the  Evangelifl.  85 
 
 kind.  It  ought  to  be  fincerCy  fince  the  Love  of 
 ourfelves  is  made  theMcafureof  it.  Upon  which 
 Account  we  lliouid  be  as  careful  to  conceal  our 
 Neighbour's  Defe(5ts,  and  to  compalfionate  his  Mif- 
 fortunes,  as  we  are  very  apt  to  do  when  the  Cafe  is 
 our  own.  It  ought  to  he  J'olid  2ini\  ful^Jhmtial^  and 
 to  exprefs  itfelf  in  Things  of  the  greateft  Confe- 
 quence;  we  {hould  love  our  Neighbours  as  Cbriji 
 loved  us ;  this  fhould  make  us  concerned  for  the 
 Salvation  of  their  Sonh^  and  put  us  upon  uling  all 
 proper  Means  to  recover  them  from  a  State  of  Sin 
 and  Infidelity. 
 
 The    PRAYERS. 
 1. 
 
 MERCIFUL  Lord,  I  befeech  thee  to  caft  thy  For  the 
 bjight  Beams  of  Light  upon   thy  Church ;  f^";;^^^^ 
 that  it  being  enlightened  by  the  Doctrine  of  thy  ranccin 
 bleffed  Apoftle  and  Evangelift  St.  John,  may  fo'^^T^"^*'- 
 walk  in  the  Light  of  thy  Truth,  that  it  may  at 
 length   attain   to  the  Light  of  everlafting  Life, 
 through  Je/us  Chrift  our  Lord.     Aynen. 
 
 o 
 
 II. 
 
 LORD,  who  haft  taught  us  that  all  our  Do-  For  the 
 ings  without  Charity  are   nothing   worth,  ciaJity/ 
 
 fend  thy  Holy  Ghoft,  and  pour  into  my  Heart  that 
 mod  excellent  Gift  of  Charity,  the  very  Bond  of 
 Peace  and  of  all  Virtues,  without  which  wholoever 
 liveth  is  counted  dt;ad  before  thee.  Grant  this  for 
 thine  only  Son  Je/us  ChriJ^' s  Sake.     Amen. 
 
 III. 
 
 SUFFER  me  not,  O  God,  to  be  tofTed  about  ForSred- 
 with  various  IVimis  of  DocJrine.  nor  to  be  im-  ^J^"','' '"? 
 pofed  upon  by  the  falfc  Reafonings  of  cunning  and  ty. 
 Jubtle  Men;  but  grant  that,  trufting  to  thy  Holy 
 
 G  3  Scriptures, 
 
i§t^6  /S*/.  John  /he  EvarigcUjL 
 
 -•:* 
 
 Scriptures,  as  the  certain  Rule  and  Guide  of  my 
 Faith,  and  to  thy  blefled  ApoRlcs,  as  the  Planters 
 and  Propagators  of  it,  Jejiis  Chrifl  himfclf  being 
 the  chief  Corner-Stone,  I  may  rejoice  in  the  Light 
 they  afford,  and  conftantly  believe  thofe  Truths 
 which  are  there  revealed.  That  I  may  always 
 adore  that  D  vinity  that  was  incarnate,  and  worfhip 
 Jefus,  who  is  God  as  well  as  Man.  Let  no  hereti- 
 cal Interpretations  corrupt  the  Purity  of  my  Faith, 
 nor  Pretences  to  greater  Illumination  ever  weaken 
 my  Stedfaftnefs.  Thou  didft  gracioufly  eftablifh 
 thy  Church  with  the  Gofpel  of  thy  Evangelift  St. 
 Johny  when  pernicious  Errors  and  Herelies  were 
 itarted  to  corrupt  it.  Let  the  fame  w-atchfulEye 
 of  Providence  ftill  be  its  Guard  and  Defence  ;  that 
 all  Chriftians  conftantly  adhering  to  the  Dodlrine 
 he  taught,  and  firmly  believing  thofe  divine  Myf- 
 teries  which  he  plainly  made  known  to  the  V/orld, 
 may  bepreferved  from  all  damnable  Herrfie s  ;  from 
 thofe  fatal  and  evil  Confcquences  which  attend 
 them  in  this  World  ;  and  from  thofe  Punilliments 
 prepared  for  them  in  the  next.  Grant  this  through 
 the  Merits  oijejus  Chrift  our  Lord.     Amen, 
 
 IV. 
 
 For  the      f~^  Racious  God  !   who  art  good,  and  doft  Good, 
 ouTNci^h-  ^^  vvhocxtendeftthylovingKindnefstoallMan- 
 bour.        kind,  thy  Creatures,  ihe  Work  of  thy  Hands,  thy 
 Image  capable  of  loving  thee,  and  enjoying  thee 
 eternally,    fuffer  me   to  exclude   none,  O   Lord, 
 from  my  Charity,  w  ho  are  the  Objedls  of  thy  Mer- 
 cy and  Tendernefs,  but  let  me  treat  all  my  Neigh- 
 bours with  that  Love  and  Good- will  which  is  due 
 to  thy  Servants  and  to  thy  Children.    Thou  haft  re- 
 quired this  Mark  of  our  Love  to  thee:    O!  let  no 
 Temptation  expofe  mc  to  Ingratitude,  or  make  me 
 forfeit  thy  loving  Kindnefs,  which  is  better  than 
 Life  icfclij  but  grant  that  I  may  allifi  all  my  Bre- 
 thren 
 
The  Holy  hinocents,  87 
 
 thren  with  Prayers  and  good  Wifhes  where  I  cannot 
 reach  them  by  adual Services.  Make  mc  ready  to 
 embrace  all  Occahons  th.it  may  adminifter  to  their 
 Happinefs;  by  aflifting  the  Needy,  protecting  the 
 Oppreflcd,  inftru^iting  the  Ignorant,  reproving  the 
 Wicked  and  Profane.  Grant  that  1  may  look 
 upon  the  Defeds  and  Frailties  of  my  Neighbour 
 as  if  they  were  my  own,  that  1  may  conceal  them  ; 
 that  making  thy  Love  to  me,  O  blcHed  _7^y//.f,  the 
 Pattern  of  my  Love  to  them,  1  may  above  all 
 Things  endeavour  to  promote  their  eternal  Wel- 
 fare. Thou  thouohted  nothing  too  dear  to  part 
 withtorefcue  mefrometernal  Mifery  ;  Oh!  let  me 
 think  nothing  too  dear  to  part  with  to  fet  forward 
 the  cverlalling  Good  of  my  FcUom'  Chi  iftians.  They 
 are  Members  of  thyliody,  therefore  1  will  thcrifli 
 them;  thou  hall  redeemed  them  with  an  ineftimable 
 Price,  therefore  will  1  endeavour  to  recover  them 
 from  a  State  of  DcRrudion  ;  that  thus  adorning 
 thy  Holy  Ciofpcl,  by  doing  good  according  to  my 
 Power  and  Capacity,  1  may  at  lalt  be  received  into 
 the  Endearments  of  thy  eternal  Love,  and  ling 
 cverlnlHng  Praifes  to  the  Lamb  that  was  flain,  and 
 litteth  upon  the  Throne.     Amen^  Amen. 
 
 CHAP.    VIIL 
 
 €\)t  !i)Oll?  3fUnOCcnt5.     December  28. 
 
 Q^  JJ/HAT  Feftival  doth  the  Church  celthrate  this 
 ^^    Dayf 
 A.  The  Martyrdom  of  the  Holy  Innocents^  which 
 is  mentioned  by  Origcn  as  what  was  by  the  hoi)  nom.  3. 
 Feathers,  according  to  theVVill  of  God,  conimaud-  ^"Dive.f. 
 cd  to  be  for  ever  celebrated  in  the  Church. 
 Q^  ///  zvhat  Senfc  zvere  they  Martyrs  ? 
 A.  Ill  that  they  fuffered  tor  Lhrijl,  and  glorrd/rd 
 G  d.  God 
 
S8  ^he  Holy  Innocents, 
 
 God  hy  iheir  Deaths,     It  hath  been  obfcrved,  that 
 
 there  are  three  Sorts  of  Martyrdoms:  The  j^'r//  in 
 
 Will  and  Deed  ;  which  was  the  Cafe  of  inoft  of  the 
 
 Apoflles:    The  fecond  in  l-Fiil,  but  not  in  Deed ; 
 
 ■which  was  the  Cafe  of  St.  John  the  Evangelift ;  the 
 
 Ancientsupon  this  Account  givin<.niini  the  Title  of 
 
 Martyr y  that  he  yielded  his  Body  to  Torments,  and 
 
 ^tasncc  was  willin<2i;  to  die  for  C/jr/// ;    The  third  in  Deed^ 
 
 iis"Vpug"  but  not  in  PUlI ;  which  was  the  Cafe  of  the  Holy  Jn- 
 
 nam,  ido-  }iocents.     It  having  been  the  Scufc  of  the  Church, 
 
 ad^Qro-''^  that  they  died  the  Death  of  Martyrs  ,  though  inca- 
 
 nam.        pable  of  making  the  Choice  ;  God  having  fu[)plied 
 
 licn.'hb"  the  Defedts  of  fheir  V/iil,  by  his  own  Acceptation 
 
 3.  c.  18.    of  the  Thing, 
 
 Q^  What  zvas  the  Occafion  of  the  Death  of  thefe 
 Infants  ? 
 
 A.  Herod  being  alarmed  with  the  Enquiry  of  the 
 aiat.  i,  2.  ii-ife  Men  from  the  Eaft,  and  apprehending  his  own 
 Kingdom  in  Danger  from  him  that  zvas  born  King  of 
 thejewsy  endeavours  firft  by  crafty  Policy  to  deltroy 
 Vcr.  s.     our  Savi our y  under  a  Pretence  of  ziwfJ.npping  him  ^ 
 Vcr.  4z.     but  the  wife  Men  being  zvarned  by  God  in  a  Dream, 
 Xeturned  iiito  th^ir  ozvn  Country  another  ff'ay.     This 
 Difappointment  enraged //c^W,  and  put  him  upon 
 Ver.  16.     (i^e  Life  of  open  Force;  he  fnt  forth  and  few  all  the 
 Children  that  zvere  in  Bethlehem,  and  in  all  the  Coafts 
 thereof  fropi  tzvo  Tears  old  and  under  ^  hoping  to  in- 
 volve the  young  King  in  the  cruel  Execution,  and 
 thereby  fpon  to  determine  his  Rcign.  This  Slaugh- 
 ter of  the  Beiblemite  Children  under  two  Years  old, 
 L;b.«.c.4,  is  mentioned  by  Macrobius,  with  a  Reflection  made 
 upon  Herod  on  that  Occafion  by  the  Emperor  Aii- 
 giiftiis. 
 
 Q^  Hqzv  did  ourh\^^Q(^  Saviour  rfcape  this  bloody 
 Dejign  of  Wtxod't 
 
 A.  God  made  known  to  yc/>/)/?'  the  wicked  Pur- 
 
 Vcr.13,1,}.  pofe  o^  Herod y   by  the  Mi  nitration  of  an  Angel 
 
 who  ordered  him  to  arife  aiKi  fccurc  the  Holy  Child 
 
 Jefus 
 
ne  Vloly  Innocents.  S^ 
 
 Jefus  and  his  Mother,  by  a  Flight  \nto  Egypt ; 
 which  he  immediately  put  into  Execution,  and  de- 
 parted in  the  Nit^hty  that  they  might  lofe  no  Time, 
 and  might  the  better  prcfervc  themfelves  from 
 Difcovcry. 
 
 Q^  If  bat  Account  have  we  of  our  Saviour'.^  Jour- 
 7iey  and  Abode  in  Egypt  ? 
 
 A.    The  Scriptures    are    filent  it  this   Matter, 
 though  Hiftorians  affirm    his  Brit  Abode  was  at 
 Hsrmopolisy  in  the  Country  ot'Tbelpciis ;  v\  here,  u  hen 
 they  arrived,  the  Hly  Child  Jcfus  being  by  Dcfign  3^7^,^^,,, 
 ot  Providence  carried  into  the  Temple,  the  Statutes  Life  of 
 and  Idols  fell  down  like  Dii^^on  at  the  Piefence  ot^'^g'^'J' 
 the  ylrk\  according  to  the  Prophecy  of  IJaiuh  :  Be-  ifa.  xix.  i. 
 hold  the  Lord  Jhiili  come  into  Egypt,  and  the  Idols  of 
 Kgypt  Jlall  he  moved  at  hii  Preftnce. 
 
 Q^  What  Account  have  ne  of  our  Saviour'j  Rc.^ 
 turn  from  Egypt? 
 
 A.  Herod's,  Death  being  made  known  to  Jofph  Mat.ii.19. 
 by  an  Angel  in  i-it^ v/)/,  they  returned  into  the  Land 
 of  Ifracl,  in  Obedience  to  the  heavenly  Admonition  ; 
 but  being  apprehenlive  that  Archelaus  might  inherit 
 the  Ambition  and  Cruelty  of  his  Father  Herod,  they 
 \\  ent  into  the  Parts  of  Galilee,  where  Antipas,  ano- 
 ther o{  Herod's  Sons,  had  feated  himfelf,  contend- 
 ing with  his  Brother  y^n/W^w  for  the  whole  King- 
 dom.  They  d\\  elt  in  a  City  called  Nazareth,  which  vcr.  43 
 fulfilled  the  Prophecy,  that  our  Saviour  Ihould  be 
 c  ailed  a  Naznrene  ;  w  hich  fome  Interpreters  refer  to 
 ChrijVs  being  called  that  Nctfer,  in  the  J'iophets,  fig- 
 nifying  the  Branch  relating  to  the  Houfe  of  Je/fe  / 
 of  which  T/i?/:/^,  Jereviiah,  a  >d  Zechariah,  had  foir-.xi.  r. 
 often  fpoken.    Though  it  docs  not  appear  how  this  ^'^'  "*'"* 
 was  fulfilled  by  Cbri/rs  being  at  Nazareth ,-  becaufe  zcch.vi. 
 he  was  as  much  the  Net/er,  the  Branch  before,  when  '*' 
 he  was  born  at  Bethlehem.     And  therefore  others, 
 TA'ith  greater  Probability,  think  our  Saviour  was 
 fent  by  the  Angel   to  this  contemptible  City  of 
 
 Nazareth^ 
 
^6  The  Holy  Innocents. 
 
 joimi.  47.  Nazarethy  out  of  which  no  good  'Thing  was  expe(5led 
 
 that  he  might  hence  have  a  Name  of  Infamy :  In 
 
 whichScnfe  It  was  applied  to  him  by  theunbeheving 
 
 pfai.  ixix.  y^7^,j-  an^^  Gentiles,     And  thus  the  Prophets  fpeak  of 
 
 ifa.  liii.  3.  him  as  of  a  Perfon  that  was  to  be  reputed  vile  and 
 
 abjed:,  defpifed  and  rcjecfled  of  Men. 
 
 Q^  How  w^i  Herod  puni/hedfor  bis greatWick- 
 edneis  ? 
 
 A.  He  was  fmitten  by  God  with  many  Plagues 
 
 jofephus.  jind  Tortures.     According  to  Jofephus^  he  was  in- 
 
 ' fim?ied  with  ajlowbireyZvhich outwordly  feemednotjo 
 
 vehement y  but  inwardly  affii^ed  all  his  Entrails:  He 
 
 had  a  ravenous  and  unnatural  Appeiitey  which  could  no 
 
 Ways  be  faiisfied:  Befides^  he  had  an  Ulcer  in  his  Bow- 
 
 elsy  with  a  Jlrange  and  furious  Choiic  ;  his  Feet  were 
 
 Jwelledy  and  of  a  venomous  Colour ;  his  Members  rot- 
 
 ieny  and  were  full  of  crawling  zvorms ;  to  this  add\  he 
 
 hadfrongConvHlfions^and^horinefs  of  Breath;  and  after 
 
 having  tried  thePhyficians  for  Relief  without  Suc- 
 
 cefs,  he  died ;  but  not  without  farther  Teftimonies 
 
 of  his  Cruelty. 
 
 Q^  Is  their  any  Account  of  the  Number  of  Chil- 
 dred  that  were  put  to  Death  ? 
 
 A.  The  Greek  Church  in  their  Calendar,  and  the 
 Abyjfnes  ofyEthicpia  in  their  Offices,  commemorate 
 fourteen  thoufand  Infants ;  for  Hercd  being  crafty, 
 and  taking  the  beft  Meafures  he  could  that  the  holy 
 Child  J'fus  might  not  efcape,  had  caufed  all  the 
 Children  :o  be  gathered  together;  which  the  cre- 
 dulous Mothers  (fuppoling  it  had  .been  to  take  an 
 Account  of  their  Age  and  Number,  in  order  to 
 fome  taxing)  hindered  not,  and  thereby  they  were 
 betrayed  to  that  cruel  Butchery. 
 
 Q^  How  doth  the  Evangelifi  reprefent  the  Lamenta- 
 tions of  the  Bethlemite  Parents  for  their  Children^^ 
 yi.  By  a  prophetic  and  figurative  Speech,  cited 
 jer.  xxxi  fromjcrcmiah,  concerning  the  Captivity  of  Babylon^ 
 «5-  and  the  Slaughter  offeru/alem,  long  after  Rachel's 
 
 Deaths 
 
^he  Holy  Innocents,  9^ 
 
 Death,  vho  therefore  did  not  really  weep ;  but  is 
 faid  to  exprcfs  the  lamentable  Slaughter.  And  fo 
 alfo  it  had  here  afecond  Completion  in  this  kill- 
 ing of  the  Infants  in  Bethlehem. 
 
 Q^  For  Tcbat  Rcafon  vuiy  lie  fnppofe  that  God 
 permitted  the  Dcftrnciion  of  jo  many  Children  in  Beth- 
 lehem ? 
 
 A.  It  doth  not  become  us  too  nicely  to  enquire 
 into  the  Proceedings  of  mfiniteWifdom,  all  whofc 
 Adtions  are  governed  by  the  higheft  Rcafon  ;  but 
 among  fevcral  Thoughts  that  offer  themfclves,  wc 
 may  conlider  uhether  the  Inhdeliry  of  the  Bcthle- 
 tniles,  after  fuch  fufficient  Means  aifordcd  for  their 
 Convidion,  might  not  draw  upon  them  fofevcrea 
 Puuiihment.  They  not  only  gave  no  Reception  to 
 the  Virgin  Mary,  big  with  Child,  and  of  the  Houfe 
 of  DiTiid ;  but  they  neither  owned  nor  vxorfhipped 
 our  Saviour  :it  his  Birth.  The  Melllige  of  the  Shrp^ 
 herds  iind  their  great  Joy  ;  the  Arrival  of  the  IVife 
 Men  from  the  EaJ]  and  their  Offerings,  had  no  effec- 
 lual  Influence  upon  them.  And  it  is  not  unufual 
 with  God  to  vilit  the  bins  of  the  Fathers  upon  their 
 Childien  ;  efpecially  fince  the  Children  were  made 
 Inlhuments  ot  God's  Glory,  and  not  only  delivered 
 from  the  Miferics  of  Life  and  the  Corruption  of 
 their  Anceftors,  but  were  crowned  with  the  Reward 
 of  Martyrdom. 
 
 Q^  I'Vhat  may  zve  learn  from  the  Obfervation  of 
 this  FelUval  ? 
 
 A.  That  Religion  is  but  too  often  ufed  as  an  In- 
 firumcnt  to  ferve  ambitious  and  worldly  Defigns ; 
 which  Ihould  make  good  Men  cautious  how  they 
 combine  uith  Men  ot  that  Temper,  in  the  Meafures 
 they  take  to  promote  it.  That  Aifliclions  are  not 
 always  Arguments  of  Guilt,  lince  innocent  Chil- 
 dren were  made  a  Sacrifice  to  the  Ambition  ot  a 
 cruel  Tyrant.  Thatthey  are  fometimes  Tokens  ot 
 God's  Favour,  and  that  many  a  Man  nas  owed  his 
 
 i  lappineis 
 
Xviii 
 
 ^Z  T^6  Holy  Ifinocents. 
 
 Happinefs  to  his  Sufferings.  That  wc  ought  to  be 
 ready  to  part  with  what  is  fo  dear  to  us,  our  own 
 Children,  whenever  they  may  become  Inllruments 
 of  God's  Glory.  That  we  ought  not  to  fear  the 
 Cruelty  nor  Policy  of  the  grcateft  Tyrant,  who 
 can  never  hurt  us  without  God's  Permiflion.  That 
 what  Oprcflion  foever  Innocence  meets  with  from 
 the  Hands  of  wicked  Men,  is  for  the  Good  of 
 thofe  that  fuffcr  it.  That  the  condud:  of  thofe  Pa- 
 rents, who  negledt  the  Education  and  Inflru6lion  of 
 their  Children  in  Chriilian  and  virtuous  Principles, 
 exceeds  the  Cruelty  o'l  Herod ;  he  only  deprived 
 them  of  Life,  but  fuch  expofe  them  to  eternal 
 Death.  That  to  be  true  Difciples  of  Chrifl^  we 
 muft  become  as  little  Children  in  the  Frame  and 
 Temperof  our  Mind?,  without  which  we  cannot 
 Mat.        enter  the  Kingdom  of  Heaven. 
 
 Q^  Wherein  conji/is  that  Temper  (?/  Mind  which 
 our  Savour  reprejents  to  us  by  the  Emblem  of  little 
 Children  ? 
 
 A.  It  coniifls  mHumility  and  Lowlinefs  of  Mind ; 
 in  a  total  Submiffion  to  the  Willoi  God  ;  and  in  an 
 entire  Dependance  upon  him  in  all  Dangers  that  re- 
 late either  to  our  Bodies  or  Souls :  And  particularly 
 in  a  Contempt  oi  the  World^  and  a  Freedom  from  co- 
 vetous and  ambitious  Delires ;  which  never  enter 
 into  the  Minds  of  Children,  and  which  very  much 
 obflrud:  and  hinder  our  being  true  Members  of 
 Chri/t'sfpiritual  Kingdom. 
 
 Q^  Wherein  conffts  this  Humility  and  Lowlinefs 
 of  Mind  ? 
 
 A.  In  the  true  Knowledge  of  ourfelves,  and  the 
 underflandingour  weak  and  fin ful  Condition,  tak- 
 ing to  ourfelves  the  .Shame  and  Confufion  due  to 
 our  Follies ;  and  giving  God  the  Glory  of  all  the 
 Good  we  receive,  or  are  enabled  to  do.  In  bearing 
 with  Patience  the  Contumelies  of  others.  In  not 
 being  too  much  tranfported  with  thofe  Praifes  we 
 
 meet 
 
The  Holy  Innocents,  9S 
 
 meet  with,  bccaufe,  however  our  Adions  may  dp- 
 pear  to  Men,  it  is  only  the  Approbation  ot  God 
 which  can  give  us  folid  Comfort.  In  avoidmg  all 
 Occalionsof  drawing  uponourfclvcs  Commenda- 
 tions, never  fpcaking  nor  adingonly  with  aDefign 
 to  procure  Applaule. 
 
 Q.JVberein  conjifts  the  SubmiiTion  nf  a  Chriltian? 
 
 A.  In  a  firm  Pcrfuation  of  Mind,  that  nothing^ 
 happeos  to  us  but  by  the  Will  and  Permiflion  of 
 God.  That  he  loves  us  better  than  we  do  ourlclvcs, 
 and  knows  the  bcft  Methods  of  making  us  happy. 
 And  that  therefore  we  {hould  acquiefce  m  all 
 Events,  how  contrary  focver  to  our  ov.n  Inclina- 
 tions; 'and  how  much  foever  they  may  thwart 
 thofc  Schemes  of  Happinefs  and  Enjoyment  which 
 we  have  framed  toourfclvcs. 
 
 Qj_  IVhcrein  conjip  Qur  entire  Depcndance  upon 
 
 Cod?  . 
 
 A.  In  expecting  in  all  our  Dangers,  temporal 
 and  Spiritual,  by  a  fcrious  and  diligcni  Difcharge  of 
 our  own  Duty,  Relief  from  his  Almighty  Power, 
 which  is  able  to  help  us  ;  and  from  his  mhnite 
 Cjoodnefs,  which  has  promifcd  to  atlifl:  us.  And 
 therefore  not  to  difquict  ourlclvcs  with  the  Appre- 
 hcnfions  of  Danger  and  Calamities  that  may  never 
 happen  ;  or,  if  they  do,  may  be  over-ruled  to  our 
 Advantaiie. 
 
 Q^  IVhcrein  ccnjifts  the  Contempt  r///j^  World  ? 
 A.  In  looking  on  all  worldly  Enjoyments  as  little 
 and  inconfulerabic,  mere  empty  Norhings,  in  Com.- 
 parifonof  that  Happinefs  which  God  harh  prepared 
 forthofe  that  love  him.  In  being  Content  with  that 
 Portion  of  the  good  Things  of  this  Life,  which 
 the  wife  Providence  of  God  hath  alloried  to  our 
 Share ;  without  purchaling  the  Enjoyment  of  them 
 by  the  CommiUion  of  any  Sin  ;  without  being 
 anxioufly  concerned  for  the  Incrcafc  of  them,  or 
 extremely  dcprelled  when  they  msike  thcmfelvcs 
 4  Wings 
 
54  '^■k^  Holy  Innocents. 
 
 Wings  and  fly  away.  In  a  moderate  life  of  all 
 thofe  lawful  Pleafures  and  Enjoyments  which  relate 
 to  the  Gratification  of  ourScnfes  and  flcfhly  Appe- 
 tites ;  as  becomes  Perfons  who  expecl  their  Portion 
 not  in  the  Pleafures  of  this  World,  but  in  the 
 Happinefs  of  the  next.  In  a  low  Efteem  of  thofe 
 Idols  of  the  World,  Riches  and  Honour;  being 
 ready  to  forfake  them  whenever  they  come  in  Com- 
 petition with  the  Performance  of  our  Duty.  In 
 bearing  the  Afflictions  and  Calamities  of  this  Life 
 with  Patience  and  Conftancy;  looking  unto  y^^//.*', 
 who,  for  the  Joy  that  was  fet  before  him,  defpifed 
 the  Croji ;  and  confcquently,  in  fixing  our  Min.ds 
 upon  our  chiefeft  Good,  and  earneftly  defiring  and 
 lonQ-ing:  for  the  Poffeflion  of  it. 
 
 Q^  What  is  the  Benejit  of  this  humble,  refigned, 
 and  depending  Frame  of  Mind? 
 
 A.  It  is  the  proper  Difpofition  for  Devotion,  and 
 the  Parent  of  religious  Fear.  It  is  the  Seed-plot 
 of  all  Chriftian  V^irtues.  It  makes  us  ready  to  re- 
 ceive the  Revelations  of  God's  Will  to  Mankind, 
 and  as  careful  to  pradlife  what  he  enjoins.  It  makes 
 us  greatefi:  in  iht  Kingdom  ofGody  either  as  that  im- 
 ports our  being  Members  of  Chriji's  Church  here 
 upon  Earth,  or  our  being  Members  of  the  Church 
 triumphant y  inPoireflion  of  eternal  Blifs  in  Heaven, 
 
 Q^  How  does  a  Freedom/r^w  covetous  and  am- 
 bitious Dejires  difpofe  us  to  be  tru£  Members  of 
 Chrifl's  Kingdom  } 
 
 A.  Not  only  by  fetting  us  at  a  Diftance  from  the 
 mofl  dangerous  Temptations  of  Life,  which  are 
 Riches  and  worldly  Grandeur ;  but  by  giving  our 
 Minds  Leifure  to  attend  the  Confideration  of  Reli- 
 gion, and  Liberty  to  judge  and  diftinguilh  ihe  true 
 Nature  and  Value  of  Things.  For  w  hile  the  Jezvs 
 expected  a  temporal  Deliverer^  and  were  fed  with 
 the  Hopes  of  Pow  er  and  Dominion  over  all  Nations, 
 they  were  fo  ftrongly  prejudiced  againll:  the  mean 
 
 Appearance 
 
ne  Holy  Innocents,  95 
 
 Appearance  of  our  Saxiom\  that  they  refufed  to  ac- 
 knowledt2;e  him  ibr  the  Mejfias.  And  if  our  Savi- 
 oui  had  not  inftiudcd  his  Difciples  in  the  Nature 
 of  the  Kingdom^  their  Difputes  abou.  Preference 
 might  have  underminded  their  Chanty,  and  might 
 have  prevailed  upon  them  to  defcrt  him,  when 
 fruitrated  in  their  Expec:tations.  So  that  as  he  re- 
 quired them  to  become  little  Children  in  refpe6l  of 
 iuch  Djfires  and  Kxpedlations,  it  is  ftill  neceffiry, 
 in  order  to  be  true  Followers  of  the  blelTed  Jcjus, 
 to  mortify  thele  worldly  Atfedlions ;  for  otherwife 
 the  Things  belonging  to  the  Spirit  ivill  not  live  and 
 grow  in  ns. 
 
 The     PRAYERS. 
 1. 
 
 O  Almighty  God,  who  out  of  the  Mouths  of  For  Power 
 Babes  and  Sucklings  haft  ordained  Strength,  Q^jS'^r'^y 
 and  madelt  Infants  to  glorify  thee  by  their  Deaths  ; 
 mortify  and  kill  in  me  all  Vices,  and  fo  ftrejigthen 
 me  by  thy  Grace,  that  by  the  Innocency  of  my 
 Life,  and  the  Conftancy  of  my  Faith,  even  unto 
 Death,  I  may  (jlorify  thy  holy  Name,  through 
 ye/us  Chrijl  our  Lord.     Amen. 
 
 11. 
 
 OGOD,  the  Strenorth  of  all  them  that  put  their  For  the 
 1  rult  m  thee  ;  mercirully  accept  my  rraycrs.  of  g 
 And  becaufe,  through  the  Weakncfs  of  my  mortal 
 Nature,  I  can  do  no  good  Thing  without  thee; 
 grant  me  the  help  of  thy  Grace,  that  in  keeping 
 thy  Commandimnts,  I  may  pleafe  thee  m  Will 
 and  Deed,  through  Jejus  Chriji  our  Lord.     Amen, 
 
 III. 
 
 BLESSED  Jefiis,  who  hath  fet  b?fore  me  the  For  Hu- 
 perfed  Pattern  of  thy  Humility  ,cin>l  halh  com-  ""'^"y* 
 manded  me  to  copy  out  io  fair  an  Original;  enable 
 
 mc 
 
 ncc 
 race. 
 
96  Tbe  Holy  Innocents. 
 
 me  by  thy  Grace  to  imitate  thy  wonderful  Condic^j 
 fcenfion ;  that  I  may  not  by  my  Pride  and  Vanity 
 lofe  that  Happinefs  thou  haft  purchafed  for  me  by 
 thy  HumiHty .  Make  me  fenfible  of  my  own  Vile- 
 nefs  by  Reafon  of  my  Sins,  which  are  evident 
 Proofs  of  my  Weaknefs  and  Folly ;  of  my  Bafe- 
 nefs  and  Ingratitude,  which  make  me  contemp- 
 tible in  thy  Sight,  and  ought  to  cover  my  Soul  with 
 Shame  and  Confufion.  Let  this  Profpcd:  check  all 
 vain  and  afpiring  Thoughts,  and  wean  me  from 
 any  fond  opinion  of  myfelf  To  thee  be  the  Glory 
 of  all  the  Good  I  enjoy ;  for  it  is  from  thee  J  re- 
 ceive it.  To  thee  be  the  Glory  of  all  the  Good  I 
 think  or  do ;  for  it  is  thy  Grace  enables  me,  it  is 
 thy  Holy  Spirit  chat  works  in  me  both  to  will  and  do 
 thy  goodPleqfiirc.  Let  me  never  purchafe  the  Praife 
 of  Men  by  mean  Flatteries  and  linful  Compliances  : 
 Let  me  never  entertain  their  Applaufe  upon  the 
 bcft  Account  with  too  great  Delight ;  left  it  corrupt 
 the  Purity  of  my  Intentions,  and  beguile  me  of 
 that  Reward  thou  haft  promifcd  to  all  thofe  that 
 ferve  thee  in  Spirit  and  Truth.  Make  me  patiently 
 to  bear  the  Indignities  1  may  receive  from  others, 
 becaufe  1  have  deferved  them  from  thee,  and  be- 
 caufe  thou  haft  fuftered  the  fame  upon  myAccount : 
 Grant  this,  O  blefted  Jcfiis^  who,  with  the  Father 
 and  the  Holy  Spirit,  livcft  and  reigneft  one  God^ 
 World  without  End.     Amen. 
 
 IV. 
 
 Smof    TVf^^'^   S^^cious    God,    who   governeft    the 
 
 to  God's    IVX   World  with  infinite  Wifdom  and  Goodnef?, 
 
 Laro.'  iH.   ^"^  ^°^  "^^  ^ff'^^^i  "Joillingly^  noT  grieve  the  Children 
 
 3a-  cf  Men;  teach  me  contentedly  to  fubmit  to  the 
 
 Difpenfations  of  thy   Providence,    how  contrary 
 
 loever  they   may  be  to  Flcih  and  Blood.     Thou 
 
 knoweft  the   fureft  Ways  of  making  me  happy, 
 
 and  art  infinite  in  Loving-kindncfs  and  Mercy ; 
 
 there  lb  ic 
 
T^he  Holy  hinocents.  97 
 
 therefore  let  thy  blcfTed  Will  in  every  Thing  be  my 
 Choice  and  Satisfadion.  Let  all  my  Dangers,  ei- 
 ther temporal  or  fpintual,  awaken  me  to  a  careful 
 Perform:ince  of  my  own  Duty,  and  to  a  lively 
 Senfe  of  thy  Power,  which  noth:n<^  can  rclin:,  and 
 ofrhyGoodncfs,  which cnHurcth  continually;  that 
 being  armed  with  this  Defence,  I  may  Icrve  thee 
 quietly  with  a  devout  Mind,  and  in  thy  due  Time 
 be  made  Partaker  of  thy  everlaltmg  Kingdom, 
 through  Jejus  ChriJ}.     Amen. 
 
 CHAP.     IX. 
 
 C!)e  Circunicia0n  of  our  Horti  J  E  s  u  s 
 CHRIST,  or  jeeto^gears  Dap, 
 
 January   i. 
 
 Ql  J/f^^^^  Feftival  dotb  the  Church  celelrafe  this 
 Day  ? 
 
 A.  The  Circumcifion  of  our  Lord  Jffus  Chrift^ 
 who,  when  eight  Days  were  accompliilicd,  fub- 
 jcded  himfelf  to  this  Law,  and  firll  (bed  his  facred 
 Blood  for  us. 
 
 Q^  IVhat  ivas  Circumcifion  ? 
 
 A.  A  Rite  of  the  Jeiiuijh  Law,    w  hereby  that 
 People  were  received  into  Covenant  with  God,  as 
 ChriHiiaiisareby  Baptifm.     It  wa'sfirft  enjoined  to 
 Abraham^  as  a  Token  of  the  Covenant  God  made  ccn.  xv 
 with   him  and  his  Pofterity.     It  was  renewed  by  '«• 
 Jnfhna^  \\\\zr\  the  Ifraelites  entered  the  Land  of  Ca-  jo(h.  t. 
 naan;  it  having  been  difufcd  for  forty  Years  during 
 their  fojourning  in  the  W:idcrncfs. 
 
 Q^  l0.->cn  lisas  Circumcifion  to  he  admin  ft  eredf 
 
 A.  On  the  eighth  Day,  becanfe  the  Mother  being  i-ev.  xu 
 unclean/f ^r;;  Days,  and  tiie  Child  by  touchmgher  ''3' 
 partaking  of  the  fame  Misfortune,  was  not  till 
 
 H  ihcn 
 
9$  ne  Circumcijion  of  our  hord, 
 
 then,  fit  to  be  admitted  into  Covenant;  nor  by 
 Reafonof  itsVVeakncfs  could  it  well  endure,  before 
 Buxtorf.  that  Time,  the  Pain  of  the  Operation.  The  Jews 
 jud!^c.  4.  laid  fuch  Strefs  upon  this,  that  Circumcifion  before 
 that  Time  was  counted  no  Circwncifion  ;  and  after 
 that  Time  it  was  of  lefler  Value;  hence  they 
 thought  it  neceflary,  rather  than  defer  it  beyond 
 the  Itated  Time,  to  perform  it  on  the  Sabhatb-Day, 
 though  all  Work  was  on  that  Day  forbidden. 
 
 Q^  IVhat  was  the  Punifhment  threatened  for  neg- 
 feeing  thii  Rite  ? 
 Gen.  xvii.      A.  That  Soiil  was  to  be  cut  off  from  God's  People  ^ 
 ^^'  which,  as  the  Jews  generally  interpret,  fuppofed  a 
 
 Man  to  ncgled:  it  when  he  came  to  a  fitting  Age 
 Exod.  iv,  to  underfiand  the  Obligation  of  it.  For  when  Mo- 
 ^4-         y^j's  Child  was  uncircumcifcd,  the  Angel  fought 
 not  to  kill  the  Child  who  was  uncircumcifcd,  but 
 MofeSy  the  Fathcr,wholhould  have  circumcifed  it. 
 Q^lVhat  was  the  original  Drjign  o/Circumcifion  ? 
 A.  That  every  Son  of  Abraham   might  bear  in 
 his  Body  the  Seal  of  the  Inheritance  of  the  Land 
 of  Promife,  and  the  Badge  of  Diftindiion  from  all 
 other  People,  w  ith  which  all  that  were  marked, 
 profefled  their  Refolution  to  obey  the  only  true 
 God,  Creator  of  Heaven  and  Earth;  and  that  this 
 vifible  Sign  might  put  them  conftantly  in  Mind  of 
 their  Duty,  and  make  them  ftrive  after  the  invifi- 
 ble  Grace  w^hich  it  fealed,  the  Inheritance  of  Hea- 
 ven, and  walking  as  the  Peculiar  of  the  Lord. 
 Q^  Why  was  it  to  ceafe  after  the  Coming  of  Chrift  ? 
 A.  The  Necelfity  of  the  Change  of  it  appears 
 from  the  appropriated  and  peculiar  Ends  of  the 
 Rite.     For  w  hen  there  was  to  be  no  more  Diftinc- 
 tion  betwixt  the  Children  o^  Abraham  and  other 
 People,  and  no  one  Land  more  pecuharized  than 
 another,  but  of  every  Land  and  Nation,  he  that 
 feareth  God  and  worketh  Righteoufnefs  is  accepted 
 of  him  J  that  Badge  of  Approbation,  and  Seal  of 
 
 Singularity, 
 
or  New-Tenr^s  Day,  99 
 
 Singuhrity,   mufl:  either  clean  come  to  nothing, 
 orHcco!iic  unneccHciry. 
 
 Q.   If^'.hit  doth  Circuincifion  ji^nrati'vely  npye^ 
 Jent  to  Its  F 
 
 A.  That  as  our  Blrih  is  impure  by  Rcvifon  of 
 Original  Sin.  To  we  ought  to  Liy  ajidc  all  Fi  thtm/s,  >;jj  ;;; 
 aiuiSuprrfluity  of  Namhtinrfi,  putting  nff  thp  Boy  of 
 the  Sins  of  the  'hleP.\  by  the  Circumctjion  of  (JjyijJ^ 
 mortifying  the  Pleafurcs  of  the  Body,  which  be- 
 witch the  MinJ,  and  make  us  Captives  to  Sin  and 
 Death. 
 
 Q^  IVhiU  Rite  of  AdmifTion  into  the  Chriftian 
 Omrch  anjivercth  to  that  o/Circumcifion  under  the 
 Law  ? 
 
 A.  The  Sacrament  of  Baplifm,  called  by  St.  P.7«/Coi.n.it, 
 the  Circumnfion  of  Chrifi^  whereby  the  Children  of 
 Chriftian  Parents  are  made  Members  of  C/.>r///,  and 
 obliged  to  obferve  the  Laws  of  thcG9//>c'V  Inlli  tution ; 
 as  the  circumcifed  infant,  by  that  Rite,  became  a 
 Debtor  to  obfrve  the  ivhole  Laiv  of  Moles.     By  thi.^  Afls  xv..^. 
 Means   the  Children  of  Believers  are  entered  into    ^'^'^^ 
 Covenant  with  God  under  the  Gofp^  I,  as  they  were 
 under  the  Law  by  Circumcilion  ;  and  chat  Infants 
 are  capable  of  this  fa'dynil  Relation,  is  plainly  de- 
 clared by  Mofes  :  and  fince  they  arc  the  Offspring  Deut. 
 oi Adam,  and  confequenily  obnoxious  ro  Death  by  ''*^"'-  "* 
 his  Fall,  how  can  they  be  made  Partakers  of  that 
 Redemption  which  Chriji  hath  purchafed  for  tne 
 Children  of  God,  if  they  do  not  enjoy  the  Advan- 
 tage of  that  Method  w  hich  is  alone  appointed  by 
 ChriJl  for  them  to  become  Members  of  God'-^  King- 
 dom ?    For  Jrfis  himfelf  hath  alfured  us,  Except  ]o\\n\n.S' 
 O'lc  be  b:rn  of  iVatcr  and  the  Spirit,  he  cannot  enter 
 into  the  Kingdniof  God.     And  itierelore  it  \va>  the 
 conftant  Cuftomo;  tlie  Prmntive  Church  10  admi- 
 m\\cr  Bi,pf  f/7  to  Infants  lor  tue  Kemilnon  it  Sms. 
 And  this  Practice  was  elteemtd,  in  che  belt  Tradi- 
 i.Oii,  to  be  derived  from  tne y^/V'^rj- them  (.Ives. 
 
 H  2  ^  (sL  ^f%v 
 
loo  The  Circumcijlon  of  our  Lord^ 
 
 Q^  ^%  was  Jefus  Chrift  circumcifed^  who  was 
 holy  and  it  it  bout  Sin  ? 
 
 A.  That  he  might  thereby  be  efleemed  the  Son 
 of  Abraham^  and  be  the  better  qualified  to  do  Good 
 among  his  Countrymen  the  JewSy  by  bearing  this 
 Mark  of  Diftindlion  which  they  fo  much  valued, 
 as  to  defpife  thofe  that  wanted  it ;  and  that  he 
 might  fulfil  the  whole  Law,  and  (hew  that  he 
 came  to  bear  the  Punifliment  due  to  our  Sins,  and 
 to  expiate  them  with  his  Blood. 
 
 Q^  What  Name  "vcas  ^i-ven  unto  the  Son  of  God 
 when  he  was  circumcifed  ? 
 
 yl.  The  impofing  a  Name  being  one  of  the  Cir- 
 
 cumllances  that  attended C/m/wr/y/o^,  even  from  the 
 
 liril  Inftitution  of  it,  as  many  think,  our  Lord  was 
 
 then  called  Jefus  ^  according  to  the  Direction  of  the 
 
 I  iikc  i.  31  i  A  ngel  before  he  was  conceived  in  the  JVomb  :  And  the 
 
 Mat.  i.  21.  Reafon  of  it  is  given  by  the  Angel,  becaufe  he 
 
 fhouldfave  his  People  from  their  Sins. 
 
 Q.  What  is  implied  in  his  faving  us  from  our  Sins  ? 
 A.  That  by  his  Death  he  fhouid  deliver  us  from 
 the  Punifliment  due  to  Sin,  and  reconcile  us  to 
 God,  and  that  by  his  Grace  he  (hould  deliver  us 
 from  the  Power  and  Dominion  of  Sin,  by  enabling 
 us  to  repent  of  it,  and  to  mortify  it. 
 
 Q^  Jj  the  Name  of  Jefus  zvorthy  of  all  Honour? 
 A.  At  the  Name  ol  Jefus  every  Knee  fliall  bow. 
 Gen.  xii.    y\^Q  Bowingof  the  Knee  was  counted  a  Teftimony  of 
 ^^'  Reverence  ;  and  it  was  very  honourable  to  exhibit 
 
 fuch  Marks  of  Refpcd:,  not  only  to  fuch  as  were 
 prefent,  but  to  fuch  as  were  abfent,  upon  the  men- 
 tioning of  their  Names.  And  it  was  the  Cuftomof 
 the  World,  in  feveral  Religions,  to  exprefs  fome 
 Kind  of  Reverence  when  that  which  they  acknow- 
 ledged for  their  God  was  named. 
 
 Q^  What  hath  /^i?  Chiirch  enjoined  when  we  bear 
 that  holy  Name  mentioned  in  Time  of  Divine  Ser- 
 vice ? 
 
 jl.  That 
 
or  Neu'-Te^ir^s  Day.  loi 
 
 yf.  That  due  and  lowly  Reverence  tliall  bedonc  c^,,.  ib 
 by  ail  Pcrlbns  prcfcnt,  as  hath  been  accuftonied  ; 
 tclljt'ying  by  thefc  outward  Ceremonies  and  Gej- 
 tures,  thl.'ir  inward  Ifumility,  Chriftian  Rcfoluii- 
 on,  and  due  Acknowledgment,  that  our  Lord  Jc/us 
 Chrijf,  the  true  and  eternal  Son  of  God,  is  the  on- 
 ly Saviour  of  the  World. 
 
 (^^  n%U  nhi\  zvc  leant  from  theObJcrvalionof  this 
 
 Fedival? 
 
 A.  The  NccefTity  of  fpiritual  Circumcilion,  or 
 theChangc  of  the  Heart  and  Life,  which  our  Lord 
 hath  made  the  Condition  of  Salvation  ;  in  order  to 
 which,  the  mortifying  our  corrupt  Atfcdions  and 
 finful  Lufts  is  necemiry.  It  teaches  us  alfo  great 
 Humility  of  Soul,  whereby  we  lliould  be  ready  to 
 facrifice  our  Reputation  rather  than  neglect  our 
 Duty;  after  our  Saviour's  Example,  who,  in  order 
 to  fulfil  the  Will  of  God,  took  upon  him  not  only 
 the  Form  of  a  Servant,  but  the  Appearance  ot  a 
 Sinner. 
 
 Q^  What  is  farther  iviplied  in  Spiritual  Circum- 
 
 cifion  ? 
 
 A.  The  retrenching  our  temporal  Enjoyments, 
 the  weaning  our  Affections  from  the  World,  and 
 placing  them  upon  Heaven,  and  all  thofe  Things 
 whereby  we  may  obtain  the  Favour  of  God.  It 
 denotes  a  ftridl  Government  of  our  fenfual  Appe- 
 tites, a  total  Abftinence  from  all  forbidden  Plea- 
 fures,  and  an  utter  Detellation  of  fuch  linful  Satif- 
 factions ;  and  even  when  they  arc  lawful,  that  they 
 be  not  purfued  with  Eagernefs  and  Exccfs:  And 
 it  farther  imports  a  Readinefs  of  Mind  to  know- 
 cur  Duty,  and  what  it  is  (lod  requires  from  us, 
 andafincere  Difpofition  to  comply  with  and  obey 
 it. 
 
 Q^  What  ,f}jould  the  Begimiing  of  the  New  Year 
 fu^efttoii^? 
 
 H  3  4^'  The 
 
lOZ  The  Circumclfion  of  our  Lord^ 
 
 A.  The  great  Value  of  T'/wf,  which  God  hath 
 given  us  for  working  out  our  Salvation ;  upon  the 
 Ipending  thereof  depends  our  Happinefs  or  Mifery 
 to  all  Eternity  ;  the  Conlideration  whereof  fhould 
 put  us  upon  all  thofe  Methods  whereby  we  may 
 employ  it  to  the  befl:  Ad  vantage. 
 
 Q^  What  makes  Timeyo  very  vahialU\  and  why 
 ought  z^e  to  have  Jo  great  a  Regard  to  the  managing  of 
 It  P 
 
 A.  Becaufe  their  is  fo  little  of  it  at  our  Difpofal ; 
 what  is  paft  is  flipt  from  us ;  the  future  is  uncer- 
 tain; the  prefentis  all  we  can  call  our  own,  which 
 is  yet  continually  fleeting.  And  though  the  Seafon 
 of  Working  is  fo  very  fnort  and  uncertain,  yet  we 
 have  an  Affair  of  thegreateft  Cofcquence  to  fecure, 
 which  requires  the  whole  Force  and  Vigour  of  our 
 Minds,  the  Labour  and  Induftry  of  all  our  Days, 
 not  to  be  difpatched  w;/th  any  tolerable  Comfort 
 upon  a  fick  bed  ;  nor  in  the  Evening  of  our  Lives, 
 when  our  Strength  and  our  Reafon  are  departing 
 from  us.  Befides,  if  we  perfift  in  an  obftinate 
 Negle6l  of  all  the  repeated  Tenders  of  God's 
 Grace,  the  Things  that  belong  to  our  Peace  may 
 be  hid  from  our  Eyes. 
 
 Q^  How  ought  zve  to  employ  our  Time,  that  it  may 
 be  improved  to  the  heft  AdvaJilagc  ? 
 
 A.  We  ought  to  redeem  that  v.  hich  vv  e  have  mif- 
 fpent,  by  lamenting  the  Follies  v*hich  have  conlu- 
 med  fo  precious  a  Ireafure,  and  by  admiring  that 
 great  Patience  and  goodneis of  God,  which  (pared 
 us  when  we  deferved  PunilimiCnt.  What  we  can 
 rcferve  from  the  Neceffities  of  Nature,  and  our 
 worldly  Affairs,  which  thofe  Nccefiuics  engage  us 
 in,  ought  to  be  applied  to  the  nobkft  Purpofes,  the 
 Glory  of  God,  the  Good  and  Salvation  of  Men. 
 Nay,  even  the  Affairs  of  this  Life  may  be  fandified 
 by  conlidering  ourfelvesas  the  Inflruments  of  Pro- 
 vidence, and  by  faithfully  difcharging  the  Duties  of 
 
 our 
 
or  New-Year'* s  Day,  I  oj 
 
 (5ur  Station  with  a  Regard  to  another  World  more 
 than  this.  And  the  belt  Method,  in  order  to  this 
 End,  is  to  live  by  Rule  ;  to  ailign  to  all  our  Ac- 
 tions their  proper  Seafons,  and  fucha  portion  of  it 
 only  as  may  be  necelFary  lor  them  ;  whereby  Time 
 will  never  lie  upon  our  Hands,  norlbng  us  with 
 Regret  when  it  is  pad.  Men  of  El^atcs  and  Parts 
 may  lay  hold  on  Futurity,  by  founding  Hofpitals 
 and  Schools,  for  the  Relief  and  InRruction  of  the 
 Poor.  All  Chridians  may  dedicate  their  whole 
 Lives  to  God's  Service  in  the  Days  of  tiicir  Youth ; 
 and  may  make  fuch  public  Declaration  in  Behalf 
 of  Religion,  that  they  may  put  thcmfelves  under  a 
 Nccclli'ty  of  living  virtuoully,  by  cutting  oli"  any 
 Retreat  to  Vanity  and  Folly. 
 
 The     PRAYERS. 
 I. 
 
 ALMIGFrrY  God,  who  madcft  thy  BlclTed  For  true 
 Son  to  be  circumcifcd,  and  obedient  to  the  ^^^[^'J;*'* 
 LawofMan;  grant  me  the  true  Circumcifion  of 
 the  Spirit,  that  my  Heart,  and  all  my  Members, 
 being  mortified  from  all  woildly  and  carnal  Lulls, 
 I  may  in  all  Things  obey  thy  blcfTcd  Will,  through 
 the  fame  thy  Son  Jtjns  Cbrijl  our  Lord.  Am^n. 
 
 IL 
 
 O   BLESSED  Jrfus!  who   by   the  Purity  of  ForDcii. 
 thy  Lite,  and  the  meritorious  Sufferings  of  ^^JJ^^jf,^ 
 thy  Death,  haft  purchafed  for  us  an  eternal  Inhe-  P^wcrof 
 ritance ;  deliver  me  by  the  Pow  er  of  thy  Grace  from   '"' 
 the grcatelt  Evil,  my  Sins  ;  and  reform  and  reduce 
 my  Heart  to  the  Obedience  of  thy  Laws.   Make  me 
 carefully  to  avoid  all  thoie  Occafions  that  have  for- 
 merly betrayed  me  to  Folly,  all  thole  PraL>ices  that 
 heighten  my  corrupt  Inclinations  and  PalTions,and 
 
 H  4  alienate 
 
I04  The  Cireumcifion  of  our  Lord  &c. 
 
 alienate  my  Mind  from  the  Love  of  God.  Give 
 me  a  conllant  Supply  of  Courage  and  Refolutioii 
 to  refift  the  Temptations  of  the  World,  the  Fle(h, 
 and  the  Devil  -,  that  being  refcued  from  the  Domi- 
 nion of  my  corrupt  Affeclions,  by  being  turned 
 from  Darknefs  to  Light,  I  may  be  afTured  thou 
 wilt  deliver  me  from  eternal  Death  and  Hell-Tor- 
 ments, which  are  the  Puniftiments  due  unto  my 
 Tranfgreflions.  Grant  this  through  the  Virtue  of 
 that  facred  Name  thou  didfl  this  Day  receive ;  to 
 whom  with  ti.e  Father  and  the  Holy  Ghoft  be  all 
 Honour  and  Glory,  World  without  End.    Amen. 
 
 m. 
 
 Forari  ht  A  ^MIGHTY  God,  I  adore  thy  infinite  Pa^ 
 ufeof  Jtx^  tients,  vvhichhafl:  notcut  meoff  inthe  Midfl 
 Time,  Q^  j^y  Pollies  ;  I  magnify  thy  wonderful  Goodncfs 
 which  haft  fpared  me  thus  long,  and  indulged  me 
 a  larger  Time  of  Repentance.  Let  me  no  longer 
 abuft  that  precious  Treafure,  which  thou  halt  al- 
 lotted me  as  a  proper  Seafon  to  Work  out  my  own 
 Salvation,  and  to  fecure  that  Happinefs  which  is 
 great  m  itfelf,  and  infinite  in  its  Duration.  Let  mc 
 bid  adieu  to  all  thofe  vain  Amufements,  thofe 
 trifling  Entertainments  andCruel  Diverfions,which 
 have  robbed  me  of  many  valuable  Hours,  and 
 have  endangered  the  Lofs  of  my  immortal  Soul, 
 Let  me  no  longer  wafte  my  Time  in  Eafe  and  Plea- 
 fure,  in  unprofitable  Studies,  and  more  unprofit- 
 able Converfation ;  but  grant  that  by  Diligence 
 and  Honefty  in  my  Calling,  by  Conftancy  and  Fer- 
 vour in  my  Devotion,  by  Moderation  and  Tempe- 
 rance in  my  Enjoyments,  by  juflice  and  Charity  in 
 all  my  Words  and  A6lions,  and  by  keeping  a  Con- 
 fcience  void  of  Offence  towards  God  and  Man,  I 
 may  be  able  to  give  a  good  Account  of  it  in  the  Day 
 of  Judgment ;  and  be  accepted  in  and  through  ttjj^ 
 Merits  oijejus  Chriji,  my  only  Mediator  and  Ad- 
 vocate.    Amen,  CHAP 
 
t    105    ] 
 
 C  H  A  P.    X. 
 
 Cj)e  Cpipljanp,  January  6. 
 
 Q^  rrrHAT  Fcftival  ^o/^b  tU  Church  ceUhratc  this 
 Day  .«* 
 
 A.  The  Epiphany,  or  the  Manifcftation  (as  the 
 Word  fignifies  in  the  Greek)  ot  our  Saviour  Jt/us 
 Chrifl  to  the  Gentiks. 
 
 Q^  To  -zr/'^//  Gentiles  a'^J  w^r  Saviour  this  Day 
 manifeftcd  ? 
 
 J.  To  the  zi-i/e  Men  of  the  Eaji,  called  Af^j^/  in  Mat.  ii.  i. 
 the  Greek;  w  ho  were  famous  for  all  vSorts  of  Learn-  ^'»>''- 
 ing,  efpecially  celebrated  for  their  Knowledge  and  deAUft.' 
 Skill  \x\  Aftronomy ;  and  in  the  A\///,  their  Prielts  and  '•  4-  ^  >6. 
 Men  of  the  beft  Quality  dedicated  thcmielvcs  to  apud 
 thefe  Studies.    Though  fome  Authors  arc  of  Opi-  ^p"[- 
 nion,  that  the  Greek  Word  we  tranllate  iiije  Mcn^  is  j^^l,^o. 
 in  the  Scripture  alv\ays  taken  in  the  word  Senfc,  for  Litthifo©!, 
 Men  pradiling  magical  and  unlawful  Arts  ;  and  if  p.  Vos! 
 it  be  fo  undcrliood,  it  magnifieth  the  Power  and 
 Grace  of  Chnjt  the  more,  that  among  the  Gentiles 
 Men  of  fuch  a  ProfefTion  Ihould  be  the  firft  Adorers 
 of  that  blelfed  ye/us. 
 
 Q^  What  other  Signification  bath  the  IVord  Epi- 
 phany ? 
 
 A.  It  fignifieth  Chrift's  Appearance  intheWorld, 
 the  Nativity  of  our  Saviour  ;  which,  among  the 
 Ancients,  is  commonly  ftyled  thcAppearing^  limply, 
 or  the  Appearingof  God.  And  the  t'taji  of  the  Na-  Dr.  iiam. 
 tivity  being  celebrated  twelve  Days,  of  which  the  ^^"  ■•• 
 firft  and  the  lall:,  according  to  the  Cuflom  of  the 
 Jews  in  their  Feafls,  were  high  or  chief  Days  ot 
 Solemnity,  each  of  thefe  might  fitly  be  called  Epi- 
 phany in  that  Scnfe,  and  not  only  referring  to  the 
 Star,  though  not  excluding  but  containing  it  alfo, 
 as  a  fpeciaj  Circumflance  belonging  to  theNativity, 
 
 Be  fides. 
 
lo6  ne  Epiphany, 
 
 Befides,  theWord  hath  been  farther  made  ufe  of  to 
 Mat.m.  exprefs  the  glorious  Manifeftation  at  our  Saviour's 
 '^'  *'•  Baptifm,  and  miraculous  Power  at  the  Marriage  in 
 johnn.     G?»<^,  by  turning  Water  into  Wine. 
 
 Q^  Hoiv  did  God  manifeft  the  Birth  of  our  Saviour 
 to  the  wife  Men  ? 
 
 A.  By  a  luminous  Appearance  of  a  Star  in  the 
 lower  Region  of  the  Air,  obferved  by  thofe  wife 
 Men  to  differ  from  the  ordinary  Stars  of  Heaven ; 
 which,  as  a  new,  prodigious  Sight,  fcemed  to  them 
 to  prefage  fomething  of  great  Moment  and  Confi- 
 juft.  de     deration.    For  nezv  Stars  among  the  Gentiles^  were 
 ^"J"^'^"  fometimes  looked  upon  as  Omens,  that  Infants  born 
 i,ucani.  I.  at  the  Time  of  their  Appearance  fliould  arrive  at 
 HiSl  hT  g^^^t  Power.     The  Appearance  of  the  Star,  and 
 c.  25.       the  Journey  of  the  Chaldaan  wife  Men  are  men- 
 ga'ih""      tioned  by  Chalcidius  the  Platonift.    It  feems  not  im- 
 Grct.  dc    probable,  what  fome  Authors  have  fuggefted,  that 
 ligTchrTft,  thisyJ-^^z/^^^/^r,  which  appeared  to  the  wife  Men  in 
 1-3'  c-  M-  the  Eaft,  might  be  that  glorious  Light  which  flione 
 upon  the  Bethlehem  Shepherds,  when  the  Angel 
 came  to  impart   to  them  the  Tidings  of  our  Sa- 
 viour's Birth  ;  which  at  a  Diflance  might  appear 
 like  a  Star,  or  at  Icall,  after  it  had  thus  flione  upon 
 the  Shepherds,  might  be  lifted  up  on  high,  and 
 then  formed  into  the  Likenefs  of  a  Star. 
 
 Q^  How  eoidd  the  wife  Men  giiefs  at  the  Birth  of 
 our  Saviour  from  the  Appearance  of  a  Star? 
 
 A.  Some  think  they  might  receive  Light  in  this 
 Numb.  Matter  from  the  Prophecy  of  Balaam^  or  from 
 ^^^*  ^^'  fome  other  Prophecies  in  Daniel;  but  as  one  feems 
 too  obfcure  tor  the  determining  any  particular 
 Time,  fo  the  others  probably  were  not  known  to 
 the  Chaldaans.  It  is  more  likely  they  might  be  go- 
 verned by  that  general  Expedlation  the  World  was 
 then  in  of  an  univerfal  Monarch,  and  by  the  par- 
 ticular Expedation  the  Jews  had  of  the  MeJJias's 
 coming  in  that  Age,  which  might  ealily  be  pro- 
 
 mulged 
 
/ 
 
 ne  Epiphany,  1 07 
 
 mulged  to   ihe  nei;i:hbouririg  Nations.     Though 
 
 bclidcs  this,  I'omc  VV'ay  of  divmc  Rcvclatii)n  may 
 
 be  fuppofecl  by  their  calling  \\m\  kiugof  lht]t^s.  Mat. u.«. 
 
 For  whcMi  God   gave  an  extraordinary  Sign,  wc 
 
 may  will  imagine  he  would  take  Care   to  have  it 
 
 underftood. 
 
 Q^  II'jzi'  did  tbty  learn  that  our  Saviour  Jhou/d  Le 
 born  in  iDtthlchcm  ? 
 
 A.  Upon  their  Arrival  :xijtrufalem,  they  pub- 
 liflicd  the  Caufe  and  Delign  of  thi-ir  Journey, 
 which  gave  great  Uncalinels  to  Herod,  who  was 
 jealous  of  any  Competitor:  Upon  which //croi/ Mat.  ii.  7. 
 enquired  of  thofe  who  had  greaceO  Skill  in  the  an- 
 cient Prophecies,  what  Place  wa^  alligned  for  the 
 Birth  of  the  cxpedcd  iM^ffiiiS;  when  he  underftood 
 that  Bcthltbem  h  as  marked  out  for  that  Honour,  he 
 communicated  to  the  ivifc  Men  the  Determination 
 of  the  Chict  Priejh  and  Scribes^  with  a  Delign  to  dc- 
 iHoy  this  young"  Prinze  if  they  difcovercil  him; 
 rtriclly  charging  them  to  bring  him  Word,  pre- 
 tending that  he  would  go  and  worfliip  him  ;  which 
 Trouble  ami  Jealoufy  of  f/^^W,  confnms  the  lix- 
 pcdation  ot  the  7«':^'->"  had  of  a  Iving  to  be  born  a- 
 bout  that  Time. 
 
 Q^  How  did  the  wile  Men  find  the  young  Child 
 Jcfus? 
 
 -''/.  By  the  PIclp  of  the  fame  Star  which  appear-  Mat.  ii.  9. 
 cd  to  them  in  tlieiroun  Country;  which  was  now 
 vilible  to  them  again,  and  conducted  them  in  their 
 Search  of  our  Saviour,  by  going  before  them,  and 
 rtanding  ftill  where  the  young  Child  was;  which 
 was  Matter  of  great  Joy  andSatisfiction  to  them. 
 
 Q^  Ho^v  did  the  wife  Men  behave  them/ehes  upon 
 :Wir  finding  cur  Saviour  r' 
 
 yl.  They  tell  down  and   worfliipped  him,  and 
 opened  their  IVeafures,  and  prefcnted  unto  him 
 Gifts,  Gold,  I-'rankincenfe,  and    Mxrrb ,-   the  moflVcr.  u, 
 valuable  Produdl  of  their  own  Country.   Thereby 
 
 4  alio 
 
io8  The  Epiphany, 
 
 alfo  acknowledging  his  Majefty,  according  to  the 
 Cuftom  all  over  the  Eafi^  where  they  were  wont  to 
 iren.  lib.  approach  Kings  with  Prefents.  And  by  the  ^idlity 
 3.  c.  10.  Qf  their  Gifts  they  feemed  to  defcribe  the  ObjcB  of 
 l\\€\x  Adoration  \  for  they  offered  Myrrh  as  to  a 
 Mayi  that  was  to  be  delivered  to  Death  and  the 
 Grave  for  our  Salvation  ;  Gold^  as  to  a  King^  whofe 
 Kingdom  fliall  have  no  End  ;  Incenfe^  as  to  a  God^ 
 who  was  made  known  to  them  that  fought  him 
 not. 
 
 Q^  IVhy  did  God  manifeft  him/elf  to  the  Gentiles  ? 
 
 A.  That  his  Grace  might  appear  to  all  Men. 
 For  as  ihtjews  had  Notice  of  our  Saviour's  Birth 
 by  the  Appearance  oi  Angels  to  the  Shepherds,  fo 
 ihtGcntilcs  received  it  now  by  the  Appearance  of  a 
 Star ;  thereby  (hewing  that  the  Time  was  come 
 wherein  the  Wall  of  Partition  fhould  be  broken 
 down,  and  that  all  Nations  fhould  be  one  Sheepfold 
 under  one  Shepherd,  the  Lord  J(fiis  Chrift. 
 
 Q^  Wherein  appears  the  Zeal  and  Courage  of  ihefe 
 wife  Men  ? 
 
 A.  That  upon  the  Appearance  of  an  extraordi- 
 nary Star,  they  undertook  fo  long  and  tedious  a 
 Journey  ;  neither  regarding  the  Difcourfes  of  the 
 World,  which  might  charge  them  with  Folly  and 
 Rafhncfs,  nor  confidering  the  Dangers  of  going  to 
 proclaim  a  new-born  King  at  the  Court  of  a  jea- 
 lous Prince. 
 
 Q^  IVhat  may  "Joe  learn  from  the  Obfervation  of 
 this  Feftival  ? 
 
 A.  That  true  Wifdom  doth  not  fo  much  confift 
 in  a  great  Underftanding,  furnillied  with  a  large 
 Stock  of  univcrfal  Learning,  as  in  the  Ufe  of  fuch 
 Advantages  to  the  nobleft  Purpofes  of  ferving  God 
 and  doing  Good.  That  no  Man  is  too  great  to 
 be  religious,  becaufe  Piety  and  Virtue  are  the  only 
 Qualities  that  ennoble  the  Mind,  without  which 
 Birth  and  Title  will  never  give  a  Man  a  folid  and 
 
 lading 
 
Ihe  Epiphany.  '  loj 
 
 lifting  Charivfler.  Readily  to  obey  all  divine  In- 
 fpirations,  for  though  God  prevents  us  with  his 
 Orace,  yet  he  experts  we  Ibould  make  a  right  Ufc 
 of  it.  Not  to  be  difcouraged  with  any  Difliculty 
 that  lieth  in  the  Way  of  our  Duty;  and  notwith- 
 ftanding  the  Cenfurcs  of  the  World,  which  will 
 be  apt  to  condemn  us,  when  we  depart  from  the 
 common  Road  of  its  loofe  Maxims,  yet  cheerfully 
 to  obey  when  Obligation  calls.  To  quit  our 
 Country,  and  all  the  Advantages  of  Life,  when 
 Obedience  to  God  s  Commands  makes  it  nccelFary. 
 To  take  care  to  teftify  the  Suirerity  of  our  Faith, 
 by  not  being  barren  or  unfruittul  in  the  Knowledge 
 of  our  Lord  Jefiis  Chrift.  To  make  the  outward 
 A(fls  of  our  Adoration,  and  the  doing  Homage  to 
 the  Deity,  real  ExprelTions  of  the  Senfc  of  our 
 Minds  and  inward  Aftcdtions.  To  offer  to  him 
 the  Trealure  of  our  Hearts,  which  is  the  chief 
 Sacrifice  he  requires. 
 
 Q^  IP'bat  Virtues  do  the  Offerings  of  the  wife  men 
 rcprcfent  unto  us  as  an  acceptable  Sacrifice  to  our  bUff— 
 ed  Saviour  F 
 
 A.  Gold,  which  is  the  common  Standard  of  thofc 
 good  Things  we  enjoy,  and  wherewith  we  may 
 relieve  the  Wants  of  the  Poor,  is  a  fit  Emblem 
 for  Charily  and  Works  of  Mercy,  an  Odour  of  a  ph;i.  iv. 
 fzveet  Smell,  a  Sacrifice  acceptable,  zvell  pfeajing  to  »3 
 God.     And  David's  defiring  his  Prayer  wight  befet  Pf.gxii.  •. 
 before  God  as  Jncenfc,  and  the  Prayers  of  the  Saints 
 aiccnding  after    the  Manner    in  the  Reirlations, 
 (hews  us  how  filthy  our  Addreffcs  to  Heaven  are^*^'-^"'- 
 reprefentcd   by  Frankinccnfc.     And  the  chief  life  *' 
 of  Mxrrh  being  to  prefcrve  dead  Bodies  from  Pu- 
 trefadion,  is  a  lively  Image  oi  Mortificaticn,x.\\2ii  we 
 {hou\d  prefent  our  Bodies  a  liiv.g  Sacrifice,  holy,  ac-  ro„  ^x. 
 ceptabte  to  God.     So  that  the  Offerings  of  a  true  i. 
 Chriltian  fliould  be  out  of  a  pure  Heart,  Chanty 
 Prayer,  and  Mortification. 
 
 Q^How 
 
no  Ihe  Epiphany, 
 
 Q^  How  may  "jje  make  our  Riches  an  acceptalle 
 Sacrifice  to  our  Blejfed  Saviour  F 
 
 A.  By  making  ufe  of  them  to  thofe  Ends  and 
 Purpofes  for  which  they  were  beftowed.  in  fupply- 
 ing  the  Exigencies  of  our  Families,  and  in  making 
 fuch  decent  Provifion  for  our  Children,  as  becomes 
 the  Station  we  are  placed  in  :  By  fatisfyingall  our 
 juft  Debts,  and  not  opprefling  our  poor  Neigh- 
 bours by  delaying  the  Payment  of  them  ;  and  par- 
 ticularly by  taking  Care  that  the  Neceilitous,  and 
 thofe  that  want  Relief,  always  have  their  due  Pro- 
 portion, which  Jujiicey  as  well  as  CharitXy  giveth 
 them  a  Right  to. 
 
 Q^  H^hen  may  our  Prayers  be /aid  to  afcend  before 
 God  as  Incenfe  ? 
 
 A.  When  they  are  offered  with  CuchConJIancy  and 
 Fervour,  as  fhew  we  are  earneftly  felicitous  of  thofe 
 .  Things  we  afk :  And  yet  with  fuch  Modcfty  and 
 Humility  as  loudly  proclaim  our  own  Unworthinefs. 
 and  magnify  that  w^onderful  Condefcenfion  where- 
 by we  are  admitted  to  approach  God's  Prefencc. 
 When  our  Minds  are  abftrad-ed  from  the  World, 
 and  the  Concerns  of  this  Life  do,  as  little  as  may 
 be,  mingle  with  our  Requefts  to  CTod.  Above  all 
 when  our  Petitions  are  offered  wnth  Faithy  notbi'iig 
 wavering.  And  then  we  may  be  faid  to  believe  we 
 Ihall  receive  the  good  Things  we  aik,  w  hen  we  per- 
 form thofe  Conditions  upon  which  God  hath  pro- 
 mifed  to  bcftow  them. 
 
 Q^  JVhen  is  our  Mortification  an  acceptable  Sa- 
 crifice ? 
 
 A.  When  we  not  only  abftain  from  the  out- 
 ward Adts  of  Sin,  which  feed  our  Difeafe  and 
 ftrengthen  our  ill  Habits  ;  but  when  we  deny  our 
 bad  Inclinntions  the  Confentof  our  Wills ;  and  de- 
 prive them  of  all  thofe  Occafions  and  Liberties, 
 which,  though  lav.'ful  in  themfelvcs,  are  yet  danr- 
 gcrous  to  us ;  bccaufe  they  fct  us  upon  the  Brink  of 
 
 a  Pre- 
 
The  Epiphany.  1 1  £ 
 
 a  Precipice  ;  And  when  this  contradi(fluig  our  al- 
 lowed Pleafiirc  is  defigncd  in  order  to  get  the  better 
 of  ail  lintul  Dcfircs,  (o  that  we  may  not  be  govern- 
 ed nor  led  by  them. 
 
 Q.  Hovo  ought  we  t9  commemorate  the  Manifcfta- 
 tion  of  our  Saviour  to  the  Gentiles  ? 
 
 yl.  With  great  Thankfulnefs  of  Mind  ;  becaufe 
 upon  this  enhirging  the  IVay  of  Salvation^  we  came 
 acquainted  with  the  Knowledge  of  Jcfus  Chriji : 
 And  with  a  companionate  Senfeof  the  Mifcrics  of 
 thofethat  ftill  lit  in  Darknefs,  and  want  the  Light 
 of  the  glorious  Gofpel. 
 
 The    PRAYERS. 
 I. 
 
 OGOD,  who  by  the  leading  of  a  Star  didf^  For  the 
 manifefl:  thy  only-begotten  Son  to  the  Gen- J^X^of 
 tiles ;  mercifully  grant  that  I,  w  ho  know  thee  now  God. 
 by  Faith,  may  aficr  this  Life  have  the  Fruition  of 
 thy  glorious  Godhead,    through  Jli/us  Chrijl  our 
 Lord.     Amen. 
 
 IL 
 
 /^  LORD,   from  whom  all  good  Things  do  For  the 
 v^  come,  for  as  much  as  without  thee  1  am  not  ot^cod" 
 able  to  pleafe  thee;    mercifully  grant   that  thy  Hoi/spi. 
 blefled  Spirit  may  m  all  Things  rule  anddireA  mv  ^'^' 
 Heart ;  that  by  his  holy  Infpirarion  1  may  think  of 
 thofe  Things   that  be  good,  and  by  his  gracious 
 guiding  may  perform  the  fame,  through  our  Lord 
 J 'if us  Chriji.     A)!ien. 
 
 IIL 
 
 MOST  Gracious  God,  who  through  thy  infinite  Fonhc 
 Gooilncfs  hall  been  picafcd  to  offer  Salvation  ^'^P'f*- 
 
 ,,««         11  1  tinn  oi 
 
 to  all  Maiikmcl,  and  to  leceive  all  humble  Suppli-  chriii,«« 
 cants  as  Objects  of  thy  Mercy  ;  thou  didfl:  com-  J^J"**"' 
 municate  the  glad  Tidmgs  of  our  Sa:;wu.r's  appear—  "^  *^' 
 
 ing 
 
1 1  a  ^he  Epiphany* 
 
 itig  in  the  World  to  the  People  of  IJracl  by  theMi- 
 niriration  of  Angels ;  and  thou  didfl:  vouchfafe,  as 
 on  this  Day,  to  reveal  the  joyful  News  to  the  Gen- 
 tiles, by  ordering  a  bright  Star  to  point  at  theRiling 
 of  the  Sun  of  Righteoufnefs  with  healing  in  his 
 Wings.  Blefled  be  thy  holy  Name  for  that  glo- 
 rious Light,  which  difperfed  itfelf  through  the  dark 
 Regions  of  this  World,  which  difpelled  the  thick 
 Clouds  of  Ignorance  and  Idolatry,  of  Folly  and 
 Vanity  ;  which  directed  Mankind  to  the  true  and 
 moft  worthy  Objedl  of  their  Worfhip,  and  raifed 
 their  Nature  to  its  utmoft  Improvement.  Ado- 
 red be  thy  infinite  Mercy,  which  brought  the 
 joyful  Sound  to  this  Land  of  my  Nativity,  and 
 haft  permitted  it  to  partake  of  the  gracious  and 
 benign  Influences  of  thy  diftinguifhing  Providence. 
 O  may  we  always  value  fuch  an  ineftimable  Bene- 
 fit, by  walking  as  Children  of  the  Light,  and  by 
 compafiionating  the  Miferies  of  thofe  that  ftill  fit 
 in  Darknefs  !  To  this  End,  I  humbly  befeech 
 thee  to  profper  the  Undertakmgs  of  that  Society 
 ■which  is  eftablifhed  among  us  for  propagating  the 
 Go/pel  in  foreign  Parts  ;  make  the  Members  there- 
 of zealous  and  diligent  in  that  good  Work;  give 
 them  Wifdom  to  difcern  the  beft  and  moft  proper 
 Means  of  promoting  it ;  Courage  and  Refolution 
 to  purfue  it ;  and  by  Unity  and  Affedion  in  their 
 Confultations,  and  by  thy  Blefling  upon  their  En- 
 deavours, the  Happinefs  to  efted:  it,  through  Jefus 
 Chriji  our  Lord  and  Saviour.     Atnen, 
 
 IV. 
 Formak-  f^  RANT,  O  Lord,  that  I  may  ftiew  my  Senfc 
 abfoff"'  ^^  of  the  great  Mercy  we  this  Day  commemorate, 
 fngjto  ""  by  imitating  the  Condud:  of  the  wije  Men^  who 
 ^*^-  were  not  difcouraged  by  Difficulties  from  obeying 
 the  divine  Call.  That  the  ralh  Cenfures  of  the 
 3  World 
 
The  Converjio?:  of  St.  Paul.  113 
 
 World  may  never  prevail  upon  mc  to  comply  with 
 its  loofeand  unchriflian  Maxims,  nor  the  Terrors 
 of  it  ever  affright  mc  from  my  Duty.  That  thy 
 holy  Word  may  govern  all  my  Patlis  and  diredl  all 
 my  Ways,  and  that,  when  I  run  aftray  from  thy 
 Commandment,  it  may  recover  me  to  a  Senfe  of 
 my  Obligations.  That  the  good  Things  of  this 
 World,  which  thy  Bounty  has  bcflowed  upon  me 
 may  be  olTered  for  the  Relief  of  thofe  that  labour 
 under  Want  and  Poverty,  a  Saciifice  acceptable 
 and  well  pleafing  to  thee.  That  my  Prayers  may 
 conflantly  and  fervently  afcend  before  thee  as  In- 
 cenfc;  with  that  Attention  of  Mind  which  thy 
 Greatnefs  and  my  own  daily  NecefTities  require 
 from  me.  That  I  may  facrifice  to  thee  all  thofe 
 lawful  Pleafures  which  too  much  unbend  my  Mind, 
 and  but  too  often  corrupt  my  Innocence,  and  be- 
 tray my  flrongcft  Rcfolutions  :  that  fo  by  contra- 
 didting  fometimes  my  lawful  Inclinations,  I  may, 
 through  the  Afliflance  of  thy  Grace,  get  the 
 Maftery  of  all  linful  Defircs.  Let  all  thefe  my 
 Chriftian  Offerings  proceed  from  a  fincere  and 
 honeft  Mind,  for  the  Heart  is  the  chief  Sacrifice 
 thou  requirefl: ;  and  grant,  O  Lord,  that  they  may- 
 be acceptable  to  thee,  through  the  Merits  and 
 Mediation  of  y<y/<i  Cbriji,  my  only  Mediator  and 
 Advocate.    Amen, 
 
 CHAP.    XI. 
 
 C|)e  eoubei'fian  of  ^atnt  Paul, 
 
 January  25. 
 
 C^  J}yHAT¥c{[\\Sil  doth  the  Church  celebrate  this 
 Day? 
 A.  The  Converfion  of  St.  Paul^  a  chofcn  VelTcl  ^^s «, 
 to  bear  God's  Name  before  the  Gentiles ,  and  Kings,  15- 
 
 I  and 
 
114  'TheConverJton  of  St,V2i\A. 
 
 and  the  Children  of  IJraeU  An  Apojlle  in  an  extra- 
 ordinary manner  fct  apart  to  be  a  Preacher  of  that 
 Gofpel  which  he  had  pcrfecuted,  not  only  to  the 
 Jeirs^  but  to  the  Heathen  World. 
 
 Qj_  Why  doth  the  Church  choofe  to  commemorate 
 St.  Paul  hy  his  Cowuerfion  ? 
 
 A.  Becaufe  as  it  was  wonderful  in  itfelf,  and 
 a  miraculous  EfFed:  of  the  powerful  Grace  of  God, 
 fo  it  was  highly  beneficial  to  the  Church  of  Chrifi ; 
 for  while  other  Apoftles  had  their  particular  Pro- 
 vinces, he  had  the  Care  of  all  the  Churches,  and 
 byhisindefatigable  Labours  contributed  very  much 
 to  the  Propagation  of  the  Gofpel  throughout  the 
 World. 
 
 Q^  By  zvhat  Names  is  this  Apojlle  dejcribed  in 
 Scripture  ? 
 
 A.  By  tM'o,^^///and  Paul.  The  one  Hebrew^  re- 
 lating to  the  J^avy^  Original,  being  of  the  Tribe  of 
 Benjamin^  among  whom  that  Name  was  famous, 
 ever  fmce  the  lirfi:  King  oi  IJraeU  Saul,  was  chofen 
 cut  of  that  Tribe.  The  other  Latin,  referring  to 
 the/^(??«^;zCorporation  where  he  was  born.  Though 
 fome  have  thought  it  to  have  been  in  Memory  of 
 
 Ads  xii;    ^^^^  converting  Sergius  Paulus  the  Roman  Governor  ; 
 
 7,6fa  *  and  others  that  it  was  affumed  by  him  after  his 
 Converlion,  as  an  Ac^  of  Humility ;  ftyiing  him- 
 
 iph.  iii.  g.  fcif  lejs  than  the  leajt  of  all  Saints. 
 Q^  Where  zvas  J/ Paul  born  F 
 
 ^^^^  ..        A.  At  TafiiSy  the  Metropolis  of  Cilicia,  a  City 
 
 J.  "  *  famousfor  Riches  and  Learning;  where  the  liberal 
 Sciences  and  all  polite  Arts  fiourifhcd,  and  where 
 the  inhabitants  enjoyed  the  Franchifes  and  Liberties 
 
 ^j^^       .  of  Ro?nan  Citizens  ;  which  Advantage  St.  P^«/ af- 
 
 37.  *^^''  ferted  as  the  Privilege  of  his  Birth-right.  After 
 having  laid  the  Foundation  of  human  Learning  in 
 this  Place,  he  was  fent  by  his  Parents  to  Jerujalem, 
 to  be  brought  up  at  the  Feet  of  Gatnaliel  in  the 
 
 Study 
 
l^be  Cofrjerfion  of  St.  Paul.  1 15 
 
 Study  of  theLf7T£;,  in  which  he  made  very  quick 
 and  lan^re  Improvements, 
 
 Q^  Hozv  came  be  to  be  educated  befidcs  to  ths 
 ^radc  of  Tcnt-mak.in<T  ? 
 
 A.  According  to  the  Cuftom  of  the  7^^*-f,  among 
 whom  it  was  a  Maxim,  Ihjt  hezvhj  tea'hetb  not 
 bis  Son  a  Trade ^  teacbetb  him  to  he  a  Thief ;  defign- 
 injT  thereby  not  only  to  keep  their  ChUdren  from 
 Idlencfs,  but  to  fecure  them  a  Maintenance  if  their 
 Circumdances  made  it  neceirary  to  work  at  it. 
 
 Q^  How  did  St.  Paul  behave  hi mf  If  before  his 
 Converfion  ? 
 
 A.  Bemg  educated  in  the  Principles  of  the  Pba^ 
 rifees,  the  flridefl  Seel  of  the  Jezv-ffj  Religion,  and 
 being  naturally  of  a  hot  Temper,  he  violeiuly  op- 
 pofcd  all  thofe  that  were  cftccmed  Enemies  to  the 
 Mofaic  CEconomy, ;  and  perfecuted  the  Chriftians  Atis  viii. 
 with  great  Fury,  breathing  out  1  hreatenings  and  3 
 Slaughter  againft  theDifciplcs  -ixJerufaUm  ;  mak-  Chap.ix. 
 ing  Havoc  of  the  Church,  and  procuring  a  Com-  ''*" 
 million  to  imprilon  fuch  as  he  found  Chriltians  at 
 Damafus.    How  tar  he  was  concerned  in  the  Mar-  Afl«  viii, 
 tyrdom  of  St.  Stephen,  doth  not  appear,  any  far-  *' 
 ther  than  that  he  was  confcnti ng  to  his  Death,  and 
 fo  became  a  Sharer  in  the  Guilt  of  thofe  that  mur- 
 dered him. 
 
 Q^  How  7!uis  St.  Paul  converted  ?' 
 A.   In  an  extraordinary   Mann.T;  for  when  he 
 was  upon  his  Journey  near  to  Dj?::  f:cr,  on  a  fud-  chap.  i%. 
 den  there   Ihone  round  about  him  a  Light  from  3'^'"*- 
 Heaven  above  the  Bright  nel'b  of  the  bun  ;  whereat 
 being  ftrangcly  ami/cd,  he  and   his  Companions 
 fell  to  the  Ground  ;  and  iie  heard  aVoice  calling  to 
 him,  Sau/^  Saul,  zi'by  perfecutiji  thou  nie  ?  To  which 
 he  replied,   Lord,  zvho  art  thou F   who  told  him,  1 
 am  jcius  ".vhom  thou  pcrfeciite/'t,  and  it   is   beit  for 
 thee  not  to  be  refractory  to  the  Commands  w  hich 
 Ihall  now  be  given  thee  ;  deligning  to  make  him  a 
 I  2  Mm  tier 
 
Mat.  iii. 
 17 
 
 1 16  l^he  Converjion  of  St.  Paul. 
 
 Minifler  and  Witnefs  both  of  thofe  Things  he  had 
 feen,  and  of  thofe  he  fliould  afterwards  hear :  And 
 that  he  would  ftand  by  himand  prefervehim,  and 
 make  him  a  great  Inftrument  in  the  Converfion  of 
 the  Gentile  World. 
 
 Q^  PFbat  Eifed  had  the  heavenly  Vifion  upon  him  ? 
 
 A.  The  great  Splendor  of  it  made  him  blind  for 
 AasxHi.  three  Days ;  but  he  did  not  with  Elymas-  the  Sor-- 
 J°\  .:.  cerer,  pervert  the  right  IVays  of  the  Lord,  nor  with 
 his  Brethren  ihtjews  refift  the  Evidence  of  a  Voice 
 from  Heaven,  which  teftified  to  our  Saviour's  Di- 
 vinity at  his  Baptifm  ;  but  became  obedient  to  the 
 heavenly  Vifion,  and  upon  this  Difcovery  of  his  Sa- 
 viour, diligently  enquired  his  Will  and  Pleafure,  and 
 immediately  followed  the  Diredlions  he  received. 
 
 Q^  IVbo  admitted  St.  Paul  into  the  Chriftian 
 Church  F 
 Ads  ix.  A.  After  St.  Faul  had  fafled  three  Days,  and 
 30,  (^c.  j^urnbie  J  his  Soul  under  the  Senfe  of  thofe  Cruelties 
 he  had  committed  againftthe  Church  of  God;  Ana- 
 nias, a  devout  Man,  fuppofed  to  be  one  of  the 
 Seventy  Di/ciples,2ind^  though  a  Chriftian,  yet  well 
 efteemed  among  the  Jezvs,  having  been  admo- 
 niilied  by  a  Viiion,  went  to  St.  Paiii,  and  entering 
 into  the  Houfe,  brought  him  the  good  News,  that 
 the  famey^/«i  that  appeared  to  him  in  the  Way, 
 had  fent  him  to  him;  and  laying  his  Hands  upon 
 him,  he  received  his  Sight,  and  the  Gift  of  the 
 Holy  Ghofty  and  was  made  a  Member  of  the  Church 
 by  Baptifm. 
 
 Q^  IVhat  Kt?i^on  may  he  qffigned  for  the  miracu- 
 lous Maimer  of  his  Converjion  f 
 
 A.  That  St.  Paul,  who  was  to  be  the  Apoflle  of 
 the  Gentiles,  might  in  his  ownPerfon  be  a  remark- 
 able Inftance  of  the  Power  of  God's  Grace,  and  of 
 his  Readinefs  to  receive  the  worft  of  Sinners  upon 
 1  Tim.  i.  their  Repentance  :  He  obtained  Mercy,  that  Jefus 
 Chrift  might JJjezv  forth  firft  in  him  all  Long-fuffering 
 
 fey 
 
 so. 
 
The  Converfion  of  St.  Paul.  1 17 
 
 for  a  Pallcrn  to  tbrm  thatjhotild  hereafter  believe  on 
 bim  to  Life  e-verliifin^.  Bclidcs,  this  gave  great 
 Authority  to  the  Apofllc's  Tcflimony  ;  which  was 
 necefTary,  coniidering  the  great  Share  he  was  to, 
 have  in  planting  Chrillianity  through  the  World. 
 Add  to  this,  that  St.  Paul  appeared  to  have  a  very 
 honed  Mind,  and  to  be  influenced  w  ith  a  Regard 
 only  to  what  he  thought  Truth;  but  being  preju- 
 diced by  Education,  and  pulhed  on  by  the  Heat  of 
 his  natural  1  cmper,  was  tranfpofed  with  furious 
 Zeal,  and  that  therefore  God  was  pleafed  to  foezv 
 vierey  to  bim,  bccaufe  w  hat  he  did  was  done  i^io- 
 rautly,  in  Llnbrlicf ;  and  in  a  miraculous  Manner  13. 
 to  convince  him  of  the  Truth  of  that  Religion 
 which  he  perfecuted. 
 
 Q^  lhi-c  did  St.  Paul  demonfrate  the  Sincerity  of 
 his  Converfion  ? 
 
 A.  By  preaching  that  very  Jifus  whom  he  had 
 perfecuted;  confounding  the  y^rc.f  who  dwelt  at 
 Damcfciis,  in  proving  him  to  be  the  true  MeJjiaSy  . 
 the  Son  of  God  ;  in  labouring  to  eltablilh  l\it\~Xp' 
 Church  which  he  had  made  Hovoc  of,  in  com- 
 forting and  confirming  the  I'aithful  w  horn  he  had 
 hawled  to  Prifo/i,  expoling  himfelf  to  thofe  Dan- 
 gers and  Difliculiies  tor  the  Faith,  which  he  had 
 endeavoured  to  bring  upon  others. 
 
 Q^  H'hcre  did  Sl  Paul  bftozv  his  Apofiolical 
 Labours  ^ 
 
 A.  Whereas  the  other  y//)r,////'s  chofc  this  or  that 
 Province  as  the  main  Sphere  of  their  Minillry, 
 St.  Paul  over-ran,  as  it  were,  the  whole  R^.man 
 Empire^  feldom  Haying  long  in  a  Place ;  from 
 Jerufalemy  through  Arabia,  Afia,- Greece,  round 
 about  to  Ulyricum,  to  Rome,  and  even  to  the  utmofi  ^''"^-  ^ 
 hounds  of  the  n  'eft  cm  fflrld.  The  greatelt  Part  of  his  col'mh. 
 Travels  arc  recorded  in  the  Aclsof  the  Apofilcs ;  and 
 in  this  Courfc  he  was difcou raged  by  no  Dangers  nor 
 Difficulties,  for  he  frequently  futfercd  fcvere  Scour- 
 
 l    \  jzinEfs 
 
^1^  T^e  Coftve^Jion  of  St,  Fdul. 
 
 gings,  and  Imprifonments,  and  was  brought  even 
 to  the  Confines  of  Death,  both  at  Sea  and  Land  ; 
 neither  was  he  tired  out  with  any  Troubles  or  Op- 
 polidons  that  were  raifed  againft  him  ;  but  for  the 
 Space  of  five  and  thirty  Years  was  indefatigable  in 
 preaching  the  Gofpel,  and  in  writing  Epiftles  for 
 the  Confirming  thofe  Churches  he  had  eflabhfhed  ; 
 a  Tim  iv,  j-j^us  perfevcrino-  in  xht  good  Fight  of  Faith,  till  he 
 had  jinijlied  his  Courfe. 
 
 Q^  Having  extended  his   Lahcurs  to   the  ntvicf 
 Bouyjds  -f  theWt^tvn^oxldy  may  we  not  reajonably 
 Juppoji:  he  planted  a  Church  in  this  o//rIfland  ? 
 
 A.  There  is  very  good  and  fufficicnt  Evidence, 
 
 built  on  the  Teftimony  of  ancient  and  credible 
 
 Writers,  with  a  concurrent  Probability  of  Circum- 
 
 ftanccs,  -ih^il  there  was  a  Chrijiian  Church  planted  in 
 
 Lib.  3.  c.   Britain  during  the  Apojlles  Times.  EnfehiuSy  a  learned 
 
 7.Tom.i.  ^^^^  inquihtivePerfon,  affirms,  in  his  third  Book  of 
 
 In  pfai.     Evangelical  Demonfiration,  Thatfome  of  the  Apoftles 
 
 preached  the  Gof pel  in  the  Bniiih  IJldJid.     Theodoret^ 
 
 another  learned  and  judicious  Hifiorian,  exprefsly 
 
 names  the  Britons  among  the  Nations  converted  by 
 
 the  Apoftles  j  and  fays  in  another  Place,  that  St. 
 
 Paul  brought  Salvation  into  the  Ijlands  that  lay  in 
 
 Hi'ron.  in  the  Occan.      St.  Jerom  teftifies  that  St.  Faul,  after 
 
 ^^mos,  c.   ^^.^  Jvipfif  iwients,  preached  the  Go/pel  in  the  Wejtern 
 
 Farts.     By  which  the  BritiJJj  1  Hands  were  efpeci- 
 
 ally  underitood ;  as  will  appear  by  the  following 
 
 Epia.  ad    Teftimony  of  Clemens  Rc7nanus,  who  faith,  St.  Paul 
 
 Curmtb,    py(,^^i-,g^  Righieoufncfs  through  the  whole  World,  and 
 
 info  doing  he  went  to  the  iitmoft  Bounds  of  the  PFeft ; 
 
 which  necelTarily  includeth  the  Brilijb  Iflands,  as  is 
 
 plain  to  thofe  who  know  how  the  Phrafe,  the  ut~ 
 
 moft  Bounds  of  the  Wefi,  was  ufed  by  the  Hiftorians 
 
 and  Poets  of  thofe  times. 
 
 Q^  What  probable  Circumjtances  concur  to  incline 
 us  to  think  that  St.Vz-uX  was  the  Ferfon  who  Flcinted 
 a  Chriflian  Church  in  Britain  ? 
 
 3  A.  The 
 
7h€  Converfion  of  St.  Paul.  1 19 
 
 A    The  Leifure  and  Opportunity  he  had  for  this 
 Purpofe  :  it  bein-  about  eight  Years  between  the 
 Time  of  obtaining  his  Freedom  at  km:,  and  his 
 Return  thither  again  ;  in  which  Time  he  preached 
 the  Gofpel  in  the  Weft,  according  to  the  common 
 and  received  Opinion  of  all  the  Fathers:  It  being 
 not  likely  that  a  Pcrfon  fo  indefatigable  in  his  La- 
 bour before  his  imprifonment  at  AV/;;i.-,  Ihould  lie 
 fiill  afterwards;  and  it  is  probable  he  did  not  re- 
 turn to  the  /<:///.  having  fo  folemnlv  taken  his  Leave 
 of  thofe  Churches,  faying.  That  they  foidd  fee  his  Aa.  vx. 
 Face  no  more.     St.  P^/.'/might  have  Encouragement  =^- 
 to  this  Undertaking  from  the  great  Number  oi  the 
 Inhabitants,  and  from  the  Settlement  of  Lolomes, 
 both  Iruduig  and  MiUtarx,  here  by  the  Romans, 
 And  from  Pomponia  Gr^cina,  who  %vas  probably  a 
 Chriftian,  and  Wife  to  A.    Phmtius,   the  Roman 
 Lieutenant  in  Britain.     And  it  is  not  unlikely  but 
 that  fome  of  the  Britijh  Captives,  carried  over  with 
 Caraclacus  and  his  Family,  might  be  among  the 
 confiderable  Converts  St.  Paul  made  at  Rane ;  who 
 would  certainly  promote  the  Converfion  of  their 
 Countrv,  by  fo  great  an  Apoflle.     None  of  the  reit 
 of  the  Apollles  Hand  in  any  reafonablc  Competition 
 with  St.  Paul  for  this  Mifhon,  but  St.  Peter,  whole 
 Bufinefs  lay  quite  another  Way  ;  being  the  ApoRle 
 of  the  Circumcifion,  he  was  to  attend  the  Jews,  and 
 confequently  his  chief  employment  mud  be  where 
 the  o-reateft' Number  of  the  Jezvs  were:  And  the 
 HiOorians  that  athrm  St.  Peter'^  coming  into  5r/- 
 /tf/;/,areof  nogreat  Authority,  being  o(cen  flighted 
 by  thofe  that  produce  them.     A  more  exad  and 
 full  Account  of  this  Matter  may  be  found  in  Bi- 
 fliop  Stillingfleers  Orig.  Bnt. 
 
 Q^  IFberedidSt.  Paul  fuffer  Martyrdom  F 
 A.  At  Rome  under  Nero,  in  that  general  Pcrfe- 
 cution  railed  againll  the  Chriftians,  upon  Pretence 
 that  tiicy  lired  the  City.     Some  of  the  Ancients 
 
 I  4  affirm 
 
?6 
 
 1 20  T^he  Converjion  of  St.  Paul. 
 
 affirm  he  drew  upon  himfelf  the  Fury  of  that  cruel 
 Emperor^  by  joining  with  St.  Peter  in  procuring  the 
 Fall  of  Simon  Magus  ;  others  by  converting  a  Con- 
 cubine of  Nero'Sy  that  he  extremely  loved  and  ca- 
 relTed.  He  was  beheaded  in  the  Sixty-eighth  Year 
 of  his  Age;  and  from  the  Inftrument  of  his  Exe- 
 cution, the  Cuftom  arofe  always  in  his  Pid:ures  to 
 draw  him  with  a  Szvord  in  his  Hand. 
 
 Q^  IVhat  IVritings  did  St.  Paul  leave  behind him^ 
 A.  Fourteen£/)//?/^j,  which  were  not  only  inflru- 
 mental  in  confirming  the  Churches  at  firft,  but 
 they  have  been  highly  ufeful  ever  fmce,  to  irhe  Ser- 
 vice of  Religion  in  all  Ages.  Thefe  holy  Writings 
 muft  be  read  with  Humility  and  Modefty^  becaufe 
 St.  Peter  hath  long  fmce  obferved,  that  in  them 
 s  Pet.  iii.  are  fome  Things  hard  to  he  underjtood^  zvhich  the  Un- 
 learned and  Unf table  wreft  to  their  own  Deftruction. 
 
 Q;_  IVhat  Controverlies  exercifed  the  Church  /;z 
 this  Apoftle'j  Time  ? 
 
 A.  The  damnable  Herefies  of  Simon  Magus  and 
 his  Followers,  who  were  afterwards  known  by  the 
 Name  of  G;zo///<r^,  who  placed  the  Main  of  Reli- 
 gion in  Knowledge,  neglecfting  the  Pradlice  of  it ; 
 and  who,  in  Times  of  Perfecution,  thought  it  law- 
 ful to  deny  the  Faith.     But  the  moil:  confiderable 
 Controverfy  was,  whether  Circumcijion  ^aud  the  Ob- 
 fervation  of  the  Mofaic  Law^  or  only  the  Belief 
 and  Fr:id:ice  of  Chriftianity,  benecelfary  to  Salvati- 
 on ;  the  laft  was  maintained  by  the  Apoftles,  the  for- 
 mer by  the  Judaizing  Chriftians.     And  St.  Paul'i 
 Difcourfes  about  Juftification  and  Salvation  im- 
 mediatcly   refer  to  this  Controverfy. 
 Q^Howwasthis  Controverfy  determined^ 
 A.  By  the  Apoftolic  Synod  at  Jcrujalcm;  where 
 \\o^.'    it  was  declared,  thatrheG(f;;///e'j  were  under  noOb- 
 ligation  to  obferve  the  Jeucijh  Law  :     God  having 
 clearly  mani felled  his  Acceptance  of  them.     Yet 
 nor  to  provoke  the  Jews^  the  Gentile  Converts  were 
 
 fomewhat 
 
 A  a 
 
The  Converjion  of  St.  Paul.  I2l 
 
 fomcwhat  reftrained  in  the  Excrcifc  of  their  Chrif- 
 tian  Liberty. 
 
 Q^  //  l.hit  mav  ive  learn  from  the  Commemoration  of 
 St.  Paul'^  Converfionf 
 
 A.  To  adore  that  miraculous  Grace  which  call- 
 ed him  to  be  an  Apol^lc.  To  bids  God  lor  the 
 Advantages  \vc  have  had  from  his  laborious  and 
 indefatigable  Pains.  And  though  \\z  have  been 
 great  Sinners,  to  encourage  ourfclves  from  his  Ex- 
 ample with  I  lopes  of  Acceptance,  provided  v,  c  lin- 
 cerely  repent.  That  the  bcft  Way  to  flicw  the  Sin- 
 cerity of  our  Ccnverlion,  is  by  Actions  oppolite  to 
 our  former  Sins,  that  thofe  Virtues  may  be  mod 
 confpicuous  in  our  turning  to  God,  which  have 
 been  molt  neglected  in  our  State  of  Folly.  That 
 when  we  charge  ourfelves  with  the  Breaches  of 
 God'sLaw,  we  always  remember  that  Guilt  which 
 we  have  contracted  in  partaking  of  other  Men's 
 Sins;  which  St.  Paa'Ao  fervently  bewailed  upon  the  Avfis  xxii. 
 Account  of  confenting  to  St.  Stephen's  Death.  "*" 
 
 Q^  Since  partaking  in  olher  Men's  Sins  makes  us 
 liable  tojhare  in  //jf  Guilt  and  Punifliment  o/"/)?7^w,. 
 fray  zvhat  is  meant  /^v  partaking  /;/  other  Men's  Sins  ? 
 
 A.  When,  before  any  wicked  Adion  is  com- 
 mitted, we  are  any  Ways  knovvinglyaidingor  abet- 
 ting towards  the  committing  of  it :  Or  when  after 
 it  is  committed,  wc  arc  any  Ways  approving  or 
 jultifying  it;  by  either  of  which  Means  we  par- 
 take in  other  Men's  Sins,  though  we  aie  not  the 
 immeiiiate  Actors  of  them. 
 
 Q^  lybat  are  the  iifiial  Ways  ivbereby  we  partake 
 in  Men\^  Sins  before  they  are  committed? 
 
 A.  Thofe  who  are  Superiors,  as  Magi/trafes, 
 Ma/iers,  and  Parents^  Ihare  in  the  Guilt  by  ordering 
 or  commanding  any  evil  Thing;  or  by  not  ufing 
 their  Power  to  prevent  and  pun.lh  it ;  or  by  not  ex- 
 prcfsl)  rcluling  to  concur  in  fuch  evil  Things  as  are 
 propoled  to  be  enact:cd  by  mutual  Confent.    Thofe 
 
 that 
 
12%  The  Conver/ion  of  St,  Paul. 
 
 that  ^reMini/fers,  by  negleding  to  teach  others  thetr 
 Duty,  or  by  forbearing  to  warn  their  Flocks,  as 
 careful  Watchmen  fhould,  againd  approaching 
 Danger.  Thofe  that  are  in  any  fubordinate  Office 
 by  miniftering  in  any  unlawful  Bufinefs,  helping  It 
 forward  by  Advice  and  Counfel,  by  furnilhing  Pro- 
 vilions,  by  wifhing  or  praying  for  the  Succcfs  of  it. 
 And  all  others,  by  the  Influence  of  their  own  ill 
 Example,  which  is  powerful  of  itfelf,  but  more 
 fatal  when  the  Example  is  eminent  for  Power, 
 Parts,  and  Learning. 
 
 Q^  What  are  the  u/ual  Ways  whereby  'k;^  partake 
 in  Men's  Sins  after  they  are  committed  ? 
 
 A.  By  approving  a  wicked  Thing  after  it  is  a(fled, 
 inwardly  delighting  in  it,  which  is  to  take  Part 
 thereof  in  Will  and  Affection.  By  appearing  to 
 praife  it ;  which  fets  off  thcWickednefs  not  only  as 
 innocent,  but  as  worthy  and  honourable.  Byjuf 
 tifying  and  defending  it ;  which  in  fome  Senfe  makes 
 a  Man  more  guilty  than  he  that  committed  it ;  for 
 that  might  be  through  the  Strength  of  Temptation, 
 and  through  the  Infirmity  of  Pafhon,  the  other  is 
 the  Effed;  of  Judgment  and  Confideration.  Every 
 Exprellion  of  Approbation,  in  Proportion  to  its 
 Degree,  puts  the  Approver  into  the  Evil-doer's 
 Cafe,  and  makes  it  his  own. 
 
 The    PRAYERS. 
 
 I. 
 
 For  true     /^  GOD,  who  through  the  Preaching  of  the 
 
 nistr"'"  W  blclfedApoftle  St.  P^/J  haft  caufed  the  Light 
 
 st.pws   of  thy  Gofpel  to  ftiine  throughout  the  World; 
 
 £."""     grant,  1  befeech  thee,  that  I,  having  his  wonderful 
 
 Converlion  in  Remembrance,  may  fhew  forth  my 
 
 Thankfulnefs  unto  thee  for  the  fame,  by  following 
 
 the  holy  Dodrine  he  taught,  through  Jefus  Chrifi 
 
 our  Lord.    Amen. 
 
 II. 
 
The  Cotnrrjion  of  St.  Paul.  123 
 
 II. 
 
 OLORD,  raifc  w^)^  I  pray  thcc,  thy  Power, ''o'P'^^" 
 aiid  come  amon^  us,  and  with  great  Mi^ht  Tcmp'u- 
 fuccour  us,  that  whereas,  through   my  Sins  and '"^n- 
 Wickcdnefs,  I  am  lore  let  and  hindered  in  running 
 the  Race  that  is  fct  before  mc,  thy  bountiful  Grace 
 and   Mercy   may  fpeedily    help  and  deliver   me, 
 through  the  Satisfaction  of  thy  Son  our  Lord  ;  to 
 whom  with  thee  and  the  Holy  Gholl,  be  Honour 
 and  Glory,  World  without  End.     Amen. 
 
 o 
 
 III. 
 
 GOD,  who  declareft  thy  Almighty  Power,  For  Abiii 
 moll  chicriy  in  ihcwing  Mercy  and  Pity ; 'J,',"/'"' 
 mercifully  grant  unto  me  fuch  a  Mcafurcofthy 
 Grace,  that  I,  running  the  Way  of  thy  Command- 
 ments, may  obtain  thy  gracious  Promifes,  and  be 
 made  Partaker  of  thy  heavenly  Trcafures,  through 
 Jefus  Cbrifl  our  Lord,     ylmeii. 
 
 I 
 
 IV. 
 
 ADORF,  O  Lord,  that  miraculous  Grace  w  hich  For  fhc 
 thou  wert  picaled   to   manifell  to  thy  blefled  1:**^^''°^ 
 
 111              -r                   ii-vT                   ~                       Kcpfii'.- 
 tfTlr-  •         An/I     I    r-»rniw^     tr\\r     rii\\\r    NJir»-if«     \nr     t-Kor 
 
 Apoflle  :  And  1  praife  thy  holy  Name  for  that  a:irc 
 powerful  AfTiilance  thou  haiV  promifed,  toallthofe 
 that  follow  the  Example  of  his  Piety.  Send  forth 
 thy  Light  into  my  Heart,  and  make  mc  fenliblc  of 
 all  my  w  icked  Ways.  Stir  me  up  caretuily  to  at- 
 tend to  what  thou  required  of  ii'C,  and  make  me 
 ready  to  perform  it.  Let  the  Practice  of  thy  holy 
 Laws  bear  Witncfs  to  the  inward  Change  of  my 
 Mind  ;  that  no  Advantage  of  Nature  or  Grace  may 
 make  me  proud  and  haughty  ;  that  no  Plenty  and 
 Abundance  may  make  mc  fenfual  and  carnal ;  that 
 when  Riches  increafe,  1  may  not  let  my  I  leart  upon 
 them,  but  be  ready  to  relieve  thy  poor  and  diflrefT- 
 cd  Members  both  in  ihcir  Souls  and  Bodies.     Let 
 
 IIQ 
 
1 24  T^he  Furification  of 
 
 no  Danger  nor  Difficulty  deter  me  from  a  zealous 
 Profecution  of  my  Duty  ;  let  no  Profped  of  La- 
 bour or  Pains  flacken  my  Induftry,  but  make  me 
 fledfaft  and  immoveable,  always  abounding  in  the 
 Work  of  the  Lord.  Shew  Mercy,  O  God,  to  all 
 thofe  that  are  mifled  by  Error,  or  feduced  by  Vice, 
 that  by  thy  heavenly  Light,  tlieirBlindnefs  may  be 
 removed,  and  their  Weaknefs  cured,  through  y«?//^jr 
 Chriji^  my  only  Lord  and  Saviour.     Amen, 
 
 CHAP.    XIL 
 
 CJe  ipurification  of  tlje  ^leffeti  atrgtn, 
 
 February  2. 
 Q.   TJ/HAT  ¥ti\.i\a.\  doth  the  Church  celebrate  this 
 ^^    Dayr 
 A.  The  Prefentation  of  Chrift  in  the  Temple, 
 commonly  called  The  Purification  of  the  blejfed  Vir- 
 gin Mary. 
 
 Qc  ^hat  was  the  Law  of  Purification  ? 
 tcvit.  xu.  ^^  p^Y^  j.j^g  Women  were  obliged  to  feparatc 
 themfelves  from  the  public  Congregation  forty 
 Days  after  the  Birth  of  a  Male  Child,  and  eighty 
 Z)<^^ J  after  the  Birth  of  a  Female.  And  when  the 
 Days  of  their  Purifying  were  fulfilled,  if  they  were 
 rich,  they  brought  a  Lamb  of  the  firfl:  Year  for  a 
 Burnt  Offering,  and  a  young  Pigeon  or  a  Turtle- 
 Dove  for  a  Sin-Offering  i  if  poor,  two  Turtles,  or 
 two  young  Pigeons,  which  the  Prieil  offered  before 
 the  Lord,  and  made  an  Atonement  for  them. 
 Q^  PVhat  doth  this  Purification  import  ? 
 A.  That  fince  Adam's^  Fall  we  are  conceived  in 
 Sin,  that  our  Birth  is  impure,  and  that  we  derive 
 from  our  Parents  an  hereditary  Stain,  whereby  we 
 are  naturally  unclean,  and  Children  of  Wrath  ;  and 
 
 to 
 
rheBleJfcd  Virgi?i.  127 
 
 to  (hew  the  Contagion  thereof,  not  only  the  Child 
 was  circumcifed,  but  the  Mother  alio  was  cleanled 
 by  a  Sacrifice  for  Sin. 
 
 Q^  H'loat  did  the  L,aw  require  concerning  the  Pre- 
 {cnzmon  of  the  Fir ft-hni  ^^ 
 
 yl.  That  every  Male  that  openet}j  the  IVomb  fliould  ^.^^-^^  ^^^ 
 he  holy  to  the  Lordi'  that  is,  confecratcd  and  fct  apart ' 
 for  his  immediate  Service.  For  when  God  exempted 
 the  Firft-born  of  the  Hcbrezvs  from  that  Deftrudtion 
 he  brought  upon  the  Firft-born  of  the  Egyptians^ 
 he  commanded  that  the  Firft-born  of  the  Hebrezvs  Numb.^ 
 fliould  be  dedicated  to  him,  or  redeemed  at  the  """• '  ' 
 Price  o{ji've  Shekels.     As  therefore  the  Fn-Rlings  of 
 clean  Beafts  were  feparated  for  the  Ufe  of  the  Al- 
 tar, fo  the  Firft-born  of  Men  were  for  the  Ufe  of 
 the  Tabernacle,  till  the  Levites  were  fubftituted  in  Numb. 
 theirStead  by  God  Almighty's  particular  Direaion.  ;'^;-^  J; 
 After  which  remained  ftill  the  Footfteps  of  the 
 old  Law,  that  Mothers  were  obliged  to  prefent  their 
 Firft-born  in  the  Temple,  and  to  pay  a  Ranfom  to 
 the  Prieft.     The  Price  of  the  Redemption  was  the 
 fame  both  to  Rich  and  Poor ;  as  were  the  Charges 
 of  their  Burials  J  admoniftiing  us  of  that  Equality 
 Nature  hath  eftablilhed  between  all  Men  in  com- 
 ing into  the  World,  and  going  out. 
 
 Qc  /-F/j^/  doth  the  redeeming  of  the  Firft-born 
 Signify  to  us  f 
 
 A.  The  Redemption  of  God's  People,  called  the 
 Chiir  ch  of  the  Firft-born, \\'\\\c\\  are  written  inHeaven, 
 and  not  redeemed  with  corruptibleThings,as  Silver  ^cb.  xi;. 
 and  Gold,  but  with  ih^  precious  Blood  of  Chnil.         23- 
 
 Q^Since  there  was  nn  Impurity  in  the  Birth  of  our 
 Saviour,  and  that  the  Blefled  Virgin  contra£ied  no 
 Pollution  by  bringing  him  foUh  ;  zvhy  did  they  fubmit 
 to  thefe  haws  ? 
 
 A.  Being  born  under  the  Law,  it  became  our 
 Saviour  to  fulfil  all  Rightcoufnefs,  who  came  not 
 to  deftroy  the  Law,    but  to  fulfil  it:    And  the 
 
 blelTed 
 
128  l^he  Purijication  of 
 
 cellency  of  our  Strength.  To  purify  ouiTelves  both 
 in  Body  and  Soul ;  and  to  pradife  that  Obedience 
 which  our  Saviour,  and  the  blelTcd  Virgin  taught 
 by  their  Example.  To  return  to  God  whatever  we 
 receive  from  him,  and  to  make  an  entire  Sacrifice 
 to  his  Majefly  of  v/hat  is  moft  dear  and  precious  to 
 us.  Not  to  defpife,  but  refpeO;  the  Poor,  who,  in 
 their  outward  Circumflances,  bearfo  great  a  Re- 
 femblance  to  the  blelTcd  Jejiis^  and  his  holy  Family. 
 To  blefs  God  that  he  hath  manifeftcd  to  us  the  Con- 
 folation  of  Ifrael,  to  give  Light  to  us  that  fct  in 
 Darknefs,  and  in  the  Shadow  of  Death,  and  to 
 guide  our  Feet  into  the  Way  of  Peace.  Above  all 
 to  clothe  ourfelves  with  Humility,  to  be  meek  and 
 Jowly  in  Heart,  that  we  may  find  reft  for  our  Souls. 
 
 Q^  Is  Humility  particularly  a  Chrifiian  Virtue  ? 
 
 A.  The  Heathen  Philnfophers  were  fo  little  ac- 
 quainted with  this  Virtue,  that  they  had  no  Name 
 for  it ;  what  they  exprefTed  by  the  W^ord  we  now 
 ufe,  was  Meannefs  and  Bafencfs  of  Mind,  which 
 provoked  their  Contempt  and  Anger  rather  than 
 Applaufe :  And  the  Jews  fo  valued  themfelves  upon 
 their  Privileges,  that  they  were  loo  apt  to  contemn 
 the  reft  of  Mankind.  Our  Saviour  firfl  taught  it 
 in  its  greateft  Perfeftion ;  and  indeed  his  whole  Life 
 was  but  fo  many  repeated  Inflances  of  Humility  and 
 wonderful  Condefcenfion  for  our  Sakes.  He  begins 
 his  divine  Sermon  upon  the  Mount  with  this  Pre- 
 cept, he  lays  it  as  the  Foundation  of  our  fpiritual 
 Building,  without  which  we  cannot  difcharge  our 
 Duty  cither  to  God  or  Man. 
 
 Q^  Wherein  conjif is  the  WuvnWiiY  of  a  Chriftian? 
 
 A.  In  not  thinking  better  of  himielf  thari  he  de- 
 ferves,  in  having  a  jurt  Senfe  of  all  his  WeaknefTes 
 and  Defecfls,  which  will  create  a  low  and  mean  Opi- 
 nion of  himfelf;  and  in  condefcending  to  the 
 meanefl:  Offices  for  the  good  of  his  Fellow-Chrif- 
 tians.  For  thus  our  Saviour  made  himfelf  to  us  a 
 6  Pattern 
 
ne  BleJJed  Virgin,  129 
 
 Pattern  of  this  Virtue,  by  taking  upon  him  our 
 frail  Nature,  and  by  fuffering  the  greateft  Affronts 
 and  Indignities,  and  Pains  of  this  Life,  in  order  to 
 fhew  us  the  Way  to  Heaven,  and  thereby  open  to 
 us  the  Gates  of  everlafting  Life.  It  reftrains  the 
 immoderate  Defire  of  Honour,  by  teaching  us  not 
 to  exalt  ourfelves,  nor  to  do  any  Thing  through 
 Strife  or  Vain-Glory ;  it  makes  us  rejoice  in  the 
 Excellencies  of  our  Brethren,  and'fincerely  congra- 
 tulate thofe  Abilities  that  entitle  them  to  a  great- 
 er Share  of  Value  and  Efteem  than  we  can  pretend 
 to.  The  Difficulty  of  this  Virtue  proceeds  from 
 that  Self-love  which  is  ()lanted  in  our  Natures,  and, 
 when  indulged,  will  be  too  apt  to  deceive  us  in 
 the  Judgment  we  form  concerning  ourfelves. 
 
 Q^  How  is  Humility  the  Foundation   of  other 
 Chrijlian  Virtues  f 
 
 A.  It  makes  us  ready  to  believe  what  God  re- 
 veals, and  to  pay  our  due  Obedience  to  him  from 
 the  Senfe  of  our  own  Meannefs,  and  his  Excel- 
 lency :  And  by  removing  the  great  Obftacle  of  our 
 Faith  :  which  is  a  Vanity  to  diftinguifli  ourfelves 
 from  the  unthinking  Crowd.  How  can  zve  lelieve 
 when  we  receive  Honour  of  one  another ^  and  feek  not  •^•*** 
 the  Honour  that  cometh  from  God  only  f  It  makes  us 
 put  our  Hope  and  Confidence  in  God,  becaufe,  being 
 weak  and  miferable  of  ourfelves,  without  him  zve  can 
 do  nothing.  It  increafes  our  Love  to  God  by  mak- 
 ing us  fcnfible  how  unworthy  we  are  of  the  leaft 
 of  thoic  many  Favours  we  receive  from  him.  It 
 teaches  us  to  rejoice  in  the  Profperity  of  our  Neigh- 
 bour by  infufmg  the  mod  favourable  Opinion  of 
 his  Worth.,  It  difpofes  us  to  relieve  thofe  Wants, 
 and  compaffionate  thofe  Afflidiions  which  we  our- 
 felves have  deferved ,  It  makes  us  patient  under  all 
 the  Troubles  and  Calamities  of  Life,  becaufe  we 
 have  provoked  God  by  our  Sins.  Our  prayers  and 
 our  Fafts  will  find  no  Acceptance,   except  they 
 
 K  proceed 
 
130  ^hc  PurificatiGH  of 
 
 proceed  from  an  humble  Mind,  and  our  beft 
 Works  will  ftand  us  in  little  Stead,  if  they  are 
 llained  with  Pride  and  Vam-Glory. 
 
 Q^  JVherein  covjijls  the  Exercife  0/ Humility  ? 
 
 A.  In  avoiding  to  publifn  our  own  Praifes,  or 
 to  beg  the  Praifes  of  others,  by  giving  them  a 
 Handle  to  commend  us.  In  not  placing  too  much 
 Pleufure  and  Satisfadion  in  hearing  the  good 
 Things  that  are  fai'd  of  us,  becaufe  they  are  often  ra- 
 ther theEffed:  of  Civility  and  Charity  than  what  wc 
 deferve.  In  doing  nothing  on  purpofe  to  draw  the 
 Eyes  and  good  Opinion  of  Men,  but  purely  to 
 pleafe  God.  In  bearing  the  Reproaches,  the  In- 
 juries, and  the  Affronts  of  bad  Men  with  Patience 
 and  Meeknefs ;  the  Reproofs  of  our  Friends  with 
 Thankfulnefs.  In  not  contemning  others,  though 
 inferior  to  us  in  fome  Advantages  of  Body  or 
 Mind,  but  being  ready  to  give  them  that  Honour 
 and  Praife  they  juftly  deferve.  In  pitying  and 
 compafPionating  the  Sins  and  Follies  of  our  Fellow- 
 Chriftians,  it  being  the  Effeft  of  God's  Grace  that 
 we  are  not  overcome  by  the  fame  Temptations.  In 
 carrying  ourfelves  with  great  Refpect  to  our  Supe- 
 riors, with  Courtefy  and  Affability  to  our  Inferiors 
 and  fubm.itting  to  the  lovveu  Offices  for  the  Service 
 of  our  Neighbour.  In  receiving  from  the  Hands 
 of  God  all  Aiiiictions  and  Trials  with  entire  Rc- 
 fignavion  and  SubmilTion,  as  Offenders  under  the 
 Hands  of  Juflice. 
 
 Q^  li'^erein  appears  the  Folly  of  Pride  1 
 
 A.  In  that  we  value  ourfelves  very  frequently 
 upon  Things  that  add  no  true  Worth  to  us,  that 
 neither  makes  us  better  nor  wifer ;  that  arcin  their 
 own  Nature  pcrilhable,  and  of  which  we  are  not 
 Proprietors,  but  Stewards.  Or  if  the  Things  be  va- 
 luable in  themfclves,  they  arc  God's  immediate 
 Work  in  us ;  and  to  be  proud  of  them  is  the  furcff 
 ■  Way  tolo-fe  them.  Thus  to  overlook  our  Defers 
 '4  hinders 
 
The  Blefed  Virgin,  1 3  r 
 
 binders  us  from  making  any  farther  Improvement, 
 and  the  being  polTcired  of  an  Opinion  we  dcfcrvc 
 more  than  we  have,  eats  out  all  the  Pleafure  of  our 
 prcfcnt  Enjoyments.  Bcfides,  the  proud  Man  miifcs 
 the  very  End  he  aimed  at;  for,  inftead  of  Honour 
 and  Applaufc,  he  meets  with  Contempt  and  Ig- 
 nominy. 
 
 Q^  IVIjat  are  thebeft  Helps  to  j//j/«  Humility  ? 
 
 A.  To  remember  that  all  the  Advantages  we  en- 
 joy, either  of  Body  or  Mind,  above  others,  arc  not 
 the  Effe6l  of  our  Merit,  but  of  God's  Bounty. 
 That  thofe  whom  we  are  apt  to  contemn  are  valua- 
 ble in  the  Sight  of  God,  the  only  Fountain  of  true 
 Honour.  That  by  having  confcnted  to  Sin,  we 
 have  committed  the  moft  fhameful  Adion  imagi- 
 nable, the  mofl.  contrary  tojuftice  and  right  Reafon, 
 and  to  all  Sort  of  Decency  ;  and  that  as  long  as  we 
 are  clothed  with  Flcih  and  Blood,  wc  are  ilill  lia- 
 ble to  the  fame  Offences  againft  the  Majefly  of 
 Heaven  and  Earth.  To  fupprefs  all  proud  and 
 vain  Thoughts  when  theyfirlt  arife  in  our  Minds, 
 nor  fuii'er  them  to  fport  in  the  Scene  of  our  Imagi^ 
 nation.  To  keep  a  conftant  Watch  over  ourWords 
 and  Adions,  that  we  may  check  the  fii  ft  Tenden- 
 cies to  Pride. 
 
 The    PRAYERS. 
 
 I. 
 
 ALmighty  and  everlafting  God,  I  humbly  be-  For  Ac- 
 fccch  thy  Majcfty,  that,  as  thy  only-begotten  S'ood. 
 Son  was  this  Day  prefented  m  the  TTemple  in  Sub- 
 llance  of  our  Flefh,  fo  1  may  be  prefented  unto 
 thee  with  a  pure  and  clean  Heart,  by  the  fame  thy 
 Son  Jejus  Chrijl  our  Lord.     /lme?j. ' 
 
 K  2  11. 
 
132  The  Purification  of^  5cc. 
 
 II. 
 
 "^Ifni^for  A  Lniighty  and  everlalling  God,  heavenly  Fa- 
 the'  °o,v.  jL\.  ther,  1  give  thee  humble  Thanks,  that  thou 
 theTmh  ^^^  vOLichfafed  to  call  me  to  the  Knowledge  of  thy 
 Grace  and  Faith  in  thee.  Increafe  this  Know- 
 ledge, and  confirm  this  Faith  in  me  evermore. 
 Grant  me  thy  holy  Spirit,  that  1  may  devote  my- 
 felf  entirely  to  thy  Service ;  that  1  may  be  clcanfed 
 from  all  my  Sins,  and  ferve  thee  with  a  quiet  Mind> 
 and  in  thy  due  Time  may  be  made  Partaker  of 
 cverlafting  Salvation,  through  Jc/us  Cbn'/I  ourLord, 
 who  liveth  and  rcigneth  with  thee  and  the  Holy 
 Ghofl:,  one  God,  World  without  End.     Amen, 
 
 III. 
 
 For  a  right  i^  ^  R  A  N  T,  O  Lord,  that  I  may  conflantly  at- 
 ILtoi'  ^  tendthcpubliclnmtutionsof  thy  holy  Reli- 
 Grace.  gion,  that  1  n  ay  never  negledl  thofe  Means-  which 
 thou  halt  cftabliOicd  for  the  purifying  my  corrupt 
 Nature,  and  for  the  reforming  whatever  is  amifs 
 in  the  Frame  and  Temper  of  my  Mind  ;  That  I 
 may  approach  thy  Prefence  with  Humility  and  De- 
 votion, hear  thy  Word  with  Reverence  and  Atten- 
 tion, receive  thy  holy  Sacrament  with  Faith, 
 Thankfgiving,  and  Charity  ;  that  by  thefe  Ordi- 
 nances of  thy  Appointment,  my  Soul  may  benou- 
 riflied  with  all  Goodnefs,  and  in  fuch  a  Meafure 
 prepared  for  that  Salvation  which  the  blefledy^/^j- 
 hath  purchafed,  that  I  may  depart  in  Peace,  and 
 in  the  Faith  and  Fear  of  God's  Eled,  through  the 
 fa  me  Je/u  s  Chriji  ou  r  Lord .     Ajn  eti. 
 
 IV. 
 
 Bp-rdj/or.  y^  HOLY  and  Eternal  Jefiis^  who  didfl:  by  thy 
 
 lity^^^''  V^   Precepts,  an.l  by  thy  own  Example,  engrave 
 
 Humility  into  the  Spirits  of  thy  Difciples,  and  into 
 
 theLawsof  Chriftianiryi  make  mc  to  imitate  the 
 
 o;racious 
 
S^.  Matthias  fhe  Apo/Ile.  133 
 
 gracious  Condcfccnnons.  Take  from  me  all  Vanity 
 and  fantallic  Complacency  in  my  own  Peifon  and 
 Actions;  and  when  there arilcs  a  Reputation confe- 
 quent  to  the  Performance  of  any  Part  of  my  Duty, 
 make  me  to  refledl  the  Glory  upon  thee,  fuffcring 
 nothing  to  adhere  to  my  own  Spirit,  butShanic  at 
 my  own  Imperfections,  and  Thankfulnefs  to  thee 
 for  all  thy  Adiflances.  Let  me  never  feek  the 
 Praife  of  Men  from  unhandfome  Actions ;  from 
 1* latteries  and  unworthy  Difcourfes ;  nor  entertain 
 the  Praife  with  Dcliglit,  though  it  proceed  from 
 better  Principles;  but  fear  and  tremble  lell  I  de- 
 fervePunilliment,or  lofea  Reward  which  thou  haft 
 depolited  tor  tliem  that  feek  thy  Glory,  and  dcfpifc 
 their  own,  that  they  may  imitate  the  Example  of 
 their  Lord.  Thou,  O  Lord,  didfl  triumph  over 
 Sin  and  Death  ;  fubdue  alio  my  proud  Underfland- 
 ing,  and  my  prouder  Affections ;  and  bring  mc 
 under  thy  Yoke,  that  I  may  do  thy  Work,  and 
 obey  my  Superiors,  and  be  a  Servant  to  all  my 
 Ikethren  in  their  Neceflities,  and  efteem  myfelf  in- 
 ferior to  all  Men,  by  a  deep  Scnfe  of  my  own  L'n- 
 worthinefs,  and  in  all  Things  may  obey  thy  Laws, 
 and  conform  to  thy  Example,  and  enter  into  thy 
 Inheritance,  O  holy  and  eternal  Jcfus.     Amen. 
 
 C  H  A  P.     XIIL 
 
 ^atUt  Matthias  tijC  2poUlC. 
 February  24. 
 
 Q^  J/[/HAT  Feftival  dolb  the  Cbiirch  celtlrutc  ibis 
 Diiy  ^ 
 A.    The    Commemoration  of    the  Apoftle  St. 
 Matthias. 
 
 Q^  What  is  meant  by  an  Apoflle  ? 
 A.  In  general  itfignifies  no  more  than  ?iMc[[ciigci\ 
 a  Perfon  [^i\i  upon  fomc  fpecial  En  and,  tor  the 
 K  3  Difcharge 
 
134  'S'/.  Matthias  the  Ap.oJik, 
 
 Difcharge  of  fome  peculiar  Affair  in  his  Name  that 
 fent  him  :  But  was  fixed  by  our  Sa-vioiir  to  a  parti- 
 cular Ufe,  applying  it  to  thofe  felecT:  Perfons  whom 
 he  made  Choice  of,  to  be  fent  up  and  down  the 
 World  in  his  Name,  to  plant  the  Faith,  to  govern 
 the  Church  at  that  prefent,  and  by  their  wife  and 
 prudent  Setthment  of  Affairs,  to  provide  for  the 
 future  Exigencies  of  it. 
 
 Q^  IVby  did  our  Saviour  pitch  upon  the  Number  of 
 Twelve? 
 
 A.  Various  have  been  the  Conjedlures  of  the 
 Ancients  upon  this  Subjedt.  What  feems  moft  pro- 
 bable is,  that  our  Saviour  might  allude  herein  to 
 the  twelve  Patriarchs^   as  the  Founders  of  their 
 Barnab.     fevcral  Tribcs  ;  or  to  the  twelve  Chief  Heads  and 
 ^'  ■       Rulers  of  thofe  Tribes,  of  w  hich  the  Body  of  the 
 JcwiJJj  Nation  did  confift.     To  this  our  Saviour 
 Matt.  xix.  gives  fome  Countenance  himfelf,  in  faying,  IVhen 
 28.  the  Son  of  Man  fhall  ft  in  the  Throne  of  his  Glory,  his 
 
 A|:oftles  ihou]dft  upon  twelve  Thrones^  judging  the 
 twelve  Tribes  of  Ifrael. 
 
 Q^  What  zvas  //'<f/r  Vocation  ? 
 A.  To  be  WitnefTes  of  C(6r//i"s  Miracles,  parti- 
 A6is  1  22.  cularly  his  Refurredion  ;  and  to  preach  that  Doc- 
 trine to  the  World  which  they  learnt  of  their  Mafler ; 
 and  in  this  their  Teftimony  was  valuable,  that  they 
 fealcd  the  Truth  of  it  with  their  Blood. 
 
 Q^  Hozv  zvrre  the  Apoftles  enabled  to  difcharge 
 this  high  Office,  beingobfciire  and  illiterate  Perfons y 
 helplefs  and  unarmed,  and  having  the  enraged  Pozvers. 
 of  the  World  to  contend  ziith  f 
 
 A.  They  immediately  received  theDoclrinethcy 
 taught  from  the  Mouth  of  Chriji  himfelf.     They 
 were  infallibly  fecured  fromErrors  in  deliveringthe 
 Principles  of  Chriifianity,  and  to  this  End  had  the 
 }ckn  xvi.  Spirit  of  Truth  promifed  to  them,  who  lliould  guide 
 *3'  them  into  all  Truth.  They  had  been  Eye- Witnelfes 
 
 of  all  the  material  Paffiiges  of  our  Saviour's  Life, 
 
 and 
 
Sr.  Matthias  /be  Apqflle,  135 
 
 and  reported  nothing  but  what  they  had  fccn  \vi:h 
 their  own  Eyes,  and  of  the  truth  whereof  they 
 were  as  competent  Judges  as  the  acuteft  Philnjophcr  1  jobn  i. 
 in  the  World.  Bchdcs  feveral  miraculous  Towers  ^• 
 and  Gifts  of  the  ll,ly  Ghojl  were  conferred  upon 
 them,  as  the  rcadielt  Means  to  procure  their  Reli- 
 gion a  firm  Belief  and  Entertainment  in  the  Minds 
 of  Men 
 
 Q^  ll^as  St.  Matthias  amovgihe  twelve  Apoftles 
 that  Tc^re  chojcn  ly  our  Saviour  ?  .  '*■ 
 
 A.  No:  He  obtained  this  great  Honour  upon 
 the  Vacancy  made  in  the  College  of  the  Apoftles 
 by  the  Death  of  J/z^/^zi  Jfcaviot,    whofe  covetous  Afts.i.  25. 
 Temper  having  prevailed  upon  him  to  betray  his  ^  " 
 Mailer  for  thirty  Pieces  of  Silver,  was  fo  touched 
 with  the  Horror  of  that  wicked  Fad,  that,  after 
 having  cafl:  back  the  Wages  of  Iniquity  in  open 
 Court,  he  made  away  with  himfclf,  and   was  re- 
 markably punilhed  in  the  Manner  of  his  Death ;  for  ^^^ ;  ^g^ 
 fdliin^  headlong^  he  burjl  a/under  in  the  Midjh  ^^ndall 
 bis  Bozvcls gi'Jbcd  out. 
 
 Q^  Had  this  Judas  the  Gifts  of  an  Apojik? 
 A.  Though  he  was  a  Man  of  vile  and  corrupt 
 Dcfigns,  yet  he  was  immediately  called  by  Chrijf^ 
 equally  impov\  ercd  and  commidioncd  with  the  reft 
 to  preach  and  work  Miracles,  was  numbered  with  y^^. 
 the  ApoJIles,  -dnd  obtained  Part  of  their  Miniftry. 
 Q^  IVhat  may  zveXcvLvn  from  bcJicc? 
 A.  That  the  Wickcdnefs  of  a  Miniflcr  does  not 
 evacuate  his  Com  million,  nor  render  his  Office  u^o.^ 
 lefs  or  inef^ecfual :  and  that  the  Efficacy  of  an  Or- 
 dinance docs  noc  depend  upon  the  C^aiiry   of  the 
 Peifon,  but  the  Divine  Inilitution^  and  the  bleir-r 
 ing  God  hath  entailed  upon  it. 
 
 Q.  Hr,v  ivas  St.  Matthias  chofen  to  he  an  Apof^le  ?  y^^  ^^ 
 
 A.  He  was  chofen   by  Lot ;  a  Wav   frequently 
 
 yfed  both  by  Jev:s  and  Gentiles'  for  the  determining 
 
 doubtful  aud  difficult  Cafes,  efpecialiyin  the  Klcc- 
 
 <  K  4  tion 
 
136  Sl  Matthias //&^  Apojlle. 
 
 tion  of  Judges  and  Magiftrates.  St.  P<?/fr  having 
 recommended  the  filling  of  the  Vacancy  to  the 
 Confideration  of  the  Chriftians  aflembled  at  Jerufa- 
 km,  they  appointed  two,  Jojeph  called  Bar/abas, 
 who  was  furnamed  JuftuSy  and  Matthias  j  and  when 
 the  Lots  were  given  forth,  it  was  determined  in  Fa- 
 vour of  the  latter,  who  was  numbered  with  the  ele- 
 ven Apoftles. 
 
 Qj_  fVbat  preceded  this  Manner  of  Choice  ? 
 %&i.\.t\.  A.  The  Congregation  of  Chriftians  made  a  fo- 
 lemn  Addrefs  to  God,  that  he  would  condefcend 
 to  dired:  the  Choice;  and  that  he  who  knew  the 
 Hearts  of  all  Men,  would  be  pleafed  to  fhew 
 which  of  thefe  two  he  faw  bed  qualified  for  fo  fa- 
 crcd  a  Function. 
 
 Q^  What  may  he  learned  from  this  Marnier  of 
 Proceeding  f 
 
 A.  It  may  ferve  as  a  Diredion  to  all  thofe  that 
 are  Candidates  for  Holy  Orders  ferioufly  to  examine 
 themfelves  whether  they  are  moved  by  the  Holy 
 Ghoft  to  take  upon  them  that  Ofiice  and  Miniftra- 
 tion ;  for  though  they  may  impofe  upon  Man,  yet 
 God  feeth  their  Hearts,  and  all  thofe  various  Mo- 
 tives by  which  they  are  influenced  in  fo  great  a 
 Concern.  This  Precedent  is  alfo  ferviceable  to  the 
 Governors  o^ thtOxuxch,  who,  after  all  their  Care 
 to  admit  Perfons  duly  qualified,  muft  beg  God 
 Almighty's  Guidance  and  Direftion,  that  they  may 
 wifely  make  choice  of  fit  Labourers  to  work  in  his 
 Vineyard ;  and  all  Chriftians  ought  to  offer  up  the 
 fame  Prayers,  ftnce  the  welfare  of  the  Church  de- 
 pends fo  much  upon  the  Piety  and  Capacity  of 
 thofe  that  are  ordained. 
 
 Q^  How  was  St.  Matthias  qiialijied  far  the  Apof- 
 
 tlefhip  ? 
 
 ABii  I. «««      A,  He  had  been  a  continual  Attendant  upon  our 
 
 Saviour  all  the  Time  of  his  Miniitry,  from  his 
 
 being;  baptized  by  John  till  his  Ajjumption  into 
 
 Heaven 
 
Si.  Mattliias  the  Apopk,  1 37 
 
 Heaven,  which  is  intimated  by  St.  Petn'.  He  was  Vct.  »i, 
 probably  one  of  the  Sevoity  Difciples ;  and  h:id  ^~" 
 been  a  Witnefs  a^  our  Saviour's  RefiirreBiov^  and 
 of  the  moft  confidcrablc  PaiTages  of  his  Life;  fa 
 that  he  was  fit  to  proclaim  abroad  thofe  Matters 
 of  Fadt  concerning  his  Mdjte)\  of  which  he  had  an 
 equal  evidence  wicli  the  rcll  of  the  Apoftles. 
 
 Q^  Wbert  did  St  Matthias  preach  the  Gofpcl  ? 
 
 A.  He  continued  at  Jerufalcm  till  the  Powers  of 
 the  Holy  Ghoft  were  conferred  upon  the  Apoftlcs,  to 
 enable  them  to  difcharge  their  difficult  Employ- 
 ment ;  and  then  he  thoujiht  to  have  fpent  the  firft 
 Fruits  of  his  Miniftry  in  Judcca  with  great  Succcfs. 
 He  afterwards  very  probably  travelled  Eaftzvaidy 
 his  Refidence  being  principally,  according  to 
 St  ycYomc^  near  the  Irruption  of  the  River  Apjanis,  Hicron. 
 and  the  Haven  Hyjjus.  He  was  by  thefe  barbarous  ^"^  ^^^p- 
 People  treated  with  great  Rudenefs  and  Inhu- 
 manity, and  after  many  Labours  and  Sufferings  in 
 converting  great  Numbers  to  Chriftianity,  he  ob- 
 tained the  Crown  of  Martyrdom. 
 
 Q^  in.hitzvas  the  Manner  of  his  Death  ? 
 
 A.  It  is  very  uncertain :  Some  report  that  he  was 
 fcized  by  they<?7C'j»  y  and  as  a  Blafphemcr  he  was 
 firft  fioned  and  then  beheaded.  Others  that  he  was 
 crucified,  and  ihat  as  Judas  was  hanged  upon  a 
 Tree,  fo  M^///j/Vzjfutfered  upon  a  Crofs. 
 
 Q^  //^i^.7/ Works  biTveur  of  ibis  Apolile? 
 
 A.  None.  The  Gofpcl  and  Traditions  publilhed 
 underhis  Name  are  rcjedfed  by  learned  Men  as  fpu- 
 rious,  though  CJ(mfns  /Utxandrinns  relates  a  Saying  cktn. 
 of  his  of  great  Ufe  in  the  Life  of  a  Chriflian :  s'»o'w- 
 That  zve  ought  to  morlify  and  Jubduc  the  Flejb^  aud'^  '^' 
 maintain  a  continual  Oppojition  to  ity  by  granting  it  no^ 
 thing  whereby  its  irregular  and  fenjual  De fires  may  be 
 gratified  :  but  that  zvejljouldon  ihe  contrary  nouriJJj  and 
 fortify  our  Souls  "jjith  Faith  and  Diiine  Knoivledi'e. 
 
 iX_}yhat 
 
138  St.  Matthias  the  Apoftle, 
 
 Q^  li'ljat  may  we  learn  from  the  Ohjervation  of  this 
 Feftival  ? 
 
 A.  In  all  difficult  Cafes  to  addrefs  ourfelvcs  to 
 Heaven  for  Dire6tion.  Toufe  our  befl"  Diligence, 
 if  we  are  Patrons  of  Churches,  in  providing  Per- 
 fons  duly  qualified  for  the  great  Trufi:  we  commit 
 to  them  ;  and  not  to  fuffer  any  worldly  Confidera- 
 tion  to  bias  us  in  a  Choice,  of  which  we  muft  one 
 Day  give  a  ftrid:  Account.  To  beware  of  Covet- 
 oufncfs,  the  Root  of  all  Evil,  which  ruined  the 
 Traitor  y/f^^i-,  and  will  all  thofe  that  embrace  that 
 facred  Function  with  Regard  more  to  the  Revenues 
 than  the  Duties  of  their  ProfefTion.  To  preferve 
 our  Minds  free  from  Guilt,  becaufe  it  makes  us 
 reliefs  and  uneafy,  and  robs  us  of  all  chat  Repofe 
 and  Quiet  which  the  moft  profperous  Condition 
 can  promife  us.  Conilantly  to  attc:.::!  Gods  Ordi- 
 nances, though  he  who  is  called  to  adminiller  m.ay 
 be  a  bad  Man.  To  work  out  our  Salvation  with  Fear 
 and  Trembling,  and  to  be  watchful  and  upon  our 
 Guard,  becaufe,  if  an  Apoftle  fell,  who  had  all  the 
 Advantages  of  our  Saviour'^  Converfation,  what 
 Security  can  we  promife  ourfelves? 
 
 Q^  IVhatis  implied  in  the  Duty  o/Watchfulncfs  ? 
 
 A.  A  conflant  care  of  our  Lives  aijd  Adions, 
 that  we  be  always  upon  our  Guard,  that  we  relift 
 the  firft  Beginning  of  Evil,  and  difcover  the  lirft 
 Approaches  of  our  fpiritual  Enemy  ;  that  we  may 
 neither  be  furprifed  by  his  Snares  and  Allurements^, 
 nor  unprepared  to  encounter  him  whenever  he  at^ 
 tacks  us.  In  fhort,  it  confifts  in  wifely  forefeeing 
 the  Dangers  that  threaten  our  Souls,  and  then  in 
 diligently  avoiding  them. 
 
 Qj^  How  does  WatchHilnefs/or/t'i?  Dangers  } 
 
 A.  By  difcovering  the  Plots  and  Contrivances  of 
 our  fpiritual  Adversary,  by  making  us  fcnfible  of 
 thofe  Temptations  we  are  expofed  to,  by  reafon  of 
 pur  Conftitution,  or  that  profeffion  v.'c  are  engaged 
 
 in. 
 
in,  or  that  Company  uc  converfe  with ;  that  onr 
 Guard  may  bcfct  in  the  right  Place,  where  \vc  arc 
 moli:  alarmed  with  Datigcr,  and  where  Surprize 
 would  be  mofi  fatal.  For  fo  great  is  the  Power  of 
 Paflion  and  Cuflom  to  give  fair  Colours  to  vcrr 
 great  Difordcrs,  fo  mifchicvous  is  the  C'omplaifancc 
 of  Friends  and  Flatterers  to  fortify  tbefe  wrong 
 Notions,  that  except  we  are  very  watchful,  we  fhall 
 ynavoidably  be  made  a  Prey. 
 
 Q^  Hozi  does  VV^itchfiilnefs  ^fczV/lDangers  ? 
 
 A.  B)  making  Ufe  of  the  fitcefl  and  propered 
 Means  to  defeat  thofe  Defigns  of  the  Enemy  of  our 
 Salvarion,  which  we  have  happily  difcovered.  For 
 Temptations  mull  be  refirted  diiferently,  according 
 to  their  ditferenr  Kinds.  To  this  End  Gtxi  hci-th 
 provided  fcveral  Sorts  of  Grace,  the  Ufe  whereof 
 is  of  great  Importance  to  us.  When  Temptations 
 flatter  our  corrupt  Xature,  ourVidtory  conlilU  in 
 Flight ;  v/hen  they  would  difcourage  us  with  Dif- 
 ficulties and  Dangers,  we  can  never  be  Conquerors 
 without.looking  them  in  the  Face,  and  encounter- 
 ing them  with  Refolution.  Without  this  Caution, 
 the  beft  Difoofition  of  Mind  will  hardly  prcfcrve 
 us  from  falling. 
 
 Q^  Hove  u6£-j  Watchfulnefs  prepare  us  lo  encounter 
 Dangers  } 
 
 A.   By  putting  on  the  'whole  Armour  of  God,  and  r-ph.Vu 
 fortifying  thofe  weak  Places  in  \^  h'ch  we  are  m.cft  ^^" 
 likely  to  be  attacked.      If  we  would  not   facrifice 
 our  Confcience  to  eftablifli  our  Fortune,  we  muH: 
 have  imprefTed  upon  our  Minds  2.  Jiro^.g  Belief  o^ 
 anotherWorld,  where  Virtue  will  prevailmore  than 
 Riches  and  Honour.    If  we  would  not  be  overcome 
 by  ihcPIeafures  of  Senfe,  we  fnculd  live  uiidtr  a 
 It-jely  Hope  of  enjoying  thofe  Pleafures  whit  h  are  at 
 God's  right  Hand  for  evermore.     We  (liould  gird  F-p^- -i- 
 ourfelves  with  Truth,  and  then  no  Profit  would  pre-  '■^• 
 vail  upon  us  to  perjure  ourfelvcs,  and  to  b-  infmccre 
 
 m 
 
1 40  St,  Matthias  the  Apojlle, 
 
 in  our  Words  and  Promifes,  but  we  fhould  be  fipm 
 and  fteady  in  all  our  Actions.  We  fhould  guard 
 our  Minds  zvith  Right eoufnefs^  and  keep  a  Confcience 
 void  of  Offence,  if  ever  we  intend  to  overcome  the 
 Perfecutions  and  Sufferings  we  may  be  expofed  to, 
 upon  the  Account  of  our  Faith,  We  fhould  put 
 Ver.  17.  on  the  Szvord  of  the  Spirit^  encounter  all  Tempta- 
 tions with  thofe  (Wronger  Motives  which  the  Word 
 of  God  offers  to  engage  our  Obedience,  and  then 
 they  would  lofe  their  Force,  and  appear  contemp- 
 tible. 
 
 Q^  JVhence  arifes  the  Neceffity  of  this  Duty  of 
 Watchfulnefs  ? 
 
 A.  F>om  the  Nature  of  our  Condition  in  this 
 World,  which  isfurrounded  with  Variety  of  Temp- 
 tations, fo  that  there  is  no  Circumftance  in  Life 
 which  is  entirely  free  from  fome  Sort  of  Affault  or 
 other ;  all  our  Ways  being  flrewed  with  Snares. 
 From  the  Power  and  Strength  of  our  Adverfary, 
 who  is  Prijjce  of  the  Air,  and  wants  neither  Skill 
 nor  Induftry  to  work  our  Ruin.  From  our  own 
 FVailty  and  Weaknefs,  whereby  we  have  no  Power 
 of  ourfelves  to  help  ourfelves;  and  from  the  Dan- 
 ger of  our  Overthrow,  whereby  we  become  liable 
 to  the  Miferies  of  a  fad  Eternity. 
 
 The    PRAYERS. 
 
 I. 
 
 Tor  the     /^  Almighty  God,  who  into  the  Place  of  the 
 
 non  ofthe  ^^  TY3iitor  jfudas  didfl  chufe  thy  faithful  Servant 
 
 Church      Matthias  to  be  of  the  Number  of  the  twelve  Apo- 
 
 Tea'^fler-^  fllcs ;  grant  that  thy  Church,  being  always  pre- 
 
 ferved  from  falfe  Apoltles,  may  be  ordered  and 
 
 guided  by  faithful  and  true  Pallors,  through  Jefus 
 
 Chrijl  our  Lord.     Amen, 
 
 IL 
 
S/.  Matthias  t^e  Apoftle,  141 
 
 II. 
 
 OGOD,  M  ho  knoweft  me  to  be  fet  in  the  Midft  for 
 of  fo  many  and  jj^reat  Dangers,  that  by  reafon  ^^^S 
 of  the  Frailty  of  my  Nature,  I  cannot  always  fland  Danger*, 
 upright ;  grant  to  me  fuch  Strength  and  Protecflion, 
 as  may  fupport  me  in  all  Dangers,  and  carry  me 
 throughaUTemptations,throughy(f/«jC/;r///.y^^«(f«. 
 
 III. 
 
 OGOD,  who  fecft  I  have  no  Power  of  myfelf  for  God's 
 to  help  myfelf ;  that  I  am  not  wife  enough  for  °g^"' 
 my  own  Diredtion,  not  able  enough  for  my  own 
 Defence  ;  let  me  acknowledge  thee  in  all  my  Ways, 
 and  not  lean  to  my  own  Undcrftanding.  Let  thy 
 Light  guide  mc,  thy  Providence  protect  me,  thy 
 Grace  enable  mc,  that  I  may  faithfully  difcharge 
 all  the  public  and  private  Duties  thou  llialt  think 
 fit  to  call  mc  to  ;  that  being  thus  armed  with  thy 
 l^fencc,  I  may  be  prelerved  from  all  Dangers, 
 through  Jcfus  Chriji  our  Lord.     Amen. 
 
 o 
 
 IV. 
 GOD,  who  art  the  Author  and  Giver  of  all  Againft 
 
 Gov 
 nefs 
 
 that  1  enjoy,  moderate  my  Affedions  to  the  ^°'^'°"^- 
 
 Things  of  this  World,  that  I  may  not  purfue  them 
 with  an  eager  and  infatiablc  Defire.  Let  no 
 Grecdinefs  of  Gain  tempt  mc  to  the  Icaft  Injufticc, 
 either  by  Fraud  or  Oppreffion,  but  that  I  may  com- 
 mit myfelf  to  thy  Providence  in  the  Ufe  of  honeft 
 and  lawful  Endeavours,  and  not  torment  myfelf 
 with  anxious  Care  about  the  Succcfs.  Suffer  not 
 the  Concerns  of  t;,is  Life  to  make  mc  negligent  in 
 the  Concernmenrj  of  much  greater  Importance  ; 
 that  while  i  ar.i  Supporting  a  dying  Body,  I  may 
 remember  I  hiw-  an  immortal  Soul,  which  infinitely 
 deferves  my  chiefeft  Care.  And  as  for  thofegood 
 Things  thou  haft  been  plcafed  to  beftow  upon  mc, 
 
 teach 
 
142  "The  Annunciation  of 
 
 teach  me  to  enjoy  them  as  with  Temperance,  {o 
 with  Thankfulncfs  and  Charity,  and  readily  to  part 
 with  them  rather  than  forfake  thy  Truth,  or  to 
 rhake  Shipwreck  of  a  good  Confcience.  That  being 
 delivered  from  the  covetous  Temper  of  the  Traitor 
 Judas,  I  may  efcape  thofe  Sins  which  fuch  vile  Af- 
 fections lead  to,  and  that  Punifhment  which  he 
 felt,  and  thofe  deferve;  and  this  1  beg  for  Cbrifi 
 his  Sake.     Amen. 
 
 CHAP.     XIV. 
 
 Clje  ^[nuunctatton  of  tlje  ^leiTeti  atrgtn  Mary, 
 
 March  25. 
 
 Q_  JA/HAT  is  meant  by  the  A^nnunciation  of  the 
 blelTed  Virgin,  which  the  Church  this  Day 
 eel  el  rates  f 
 
 iukei.13.  A.  The  Declaration  which  the  Angel  Gabriel 
 made  to  the  blefled  Virgin  Mary,  that  ihe  fhould  be 
 Mother  of  our  Lord  J ef us  Chri'ji  j  that  this  her  Son 
 Hiould  be  great,  and  called  theSonoftheHighefi; 
 that  the  Lord  God  fliould  give  unto  him  the 
 Throne  of  his  Father  D^z-iLvVi,-  that  he  fhould  reip-n 
 over  the  Houfe  oi  Jacob  for  ever  j  and  that  of  his 
 Kingdom  there  ihould  be  no  End. 
 
 Q^  H'ljat  doth  this  Defcription  jnade  by  the  4ngel 
 Gabriel  r'.fer  to? 
 
 Chap.ix.  A,  To  the  Prophecy  of  IJaiah  concerning  the 
 Meffias,  who  foretold.  That  the  Government  fliould 
 be  upon  hisShoulder,and  his  Name  (liould  be  called 
 Wonderful,  Counfellor-,  the  Mighty  God,  the  Ever-,, 
 iafting  Father,  the  Prince  of  Peace ;  ot  the  Increafe 
 Off  hisGovcrnmentandPeace  there  ihould  be  noEnd. 
 upon  the  Throne  oi  David,  and  upon  his  Kingdom, 
 to  order  it,  and  to  eftablifh  it  v;ith  Judgment  and 
 ^         with  Juftice,  from  henceforth  even  tor  ever. 
 
 (i_  mat 
 
the  Bleffed  Virgin.  143 
 
 Q;  What  is  ths  Importaice  of  the  Angelas  Defcrip- 
 tion  of  the  Meffias  ? 
 
 A.  Thar  God  fhoiild  fettle  upon  the  Mrfjins  a 
 Spiritual  Kingdom  (of  which  that  Temporal  of 
 David  was  but'an  imperfedlRcprefentat  on)  the  ab- 
 folute  Government  of  the  Church,  that  fpiritual 
 Houfc  of  Jacob ;  and  that  this  Kingdom  of  his 
 Ihall  continue  for  ever,  fhall  never  be  deltroyed  as 
 the  Kingdom  of  the  JeR:s  was  to  be. 
 
 Qj_  JVhnt preceded  this  Declaration? 
 
 A.  The  Salutation  made  to  the  blefled  Virgin  by  j  ^^c  i. 
 the  fame  An^el  in  thofe  Words,  Haily  thou  that  art  28. 
 highly  favoured^  the  Lord  is  iznth  theCy  blejfed  art  thou, 
 among  Women. 
 
 Q^  JFhat  zvas  the  Meaning  of  this  Salutation? 
 
 A.  That  the  bleffed  Virgin  was  moft  excellently 
 difpofed  to  receive  the  greateft  Honour  that  ever 
 was  done  to  the  Daughters  of  Men  ;  her  Employ- 
 ment being  holy  and  pious,  her  Body  chafte,  and 
 her  Soul  adorned  with  all  Virtues,  particularly  with 
 Humility,  which  is  in  the  Si^ht  of  God  of  groat 
 Price;  for  though  Ibe  was  to  be  the  Mot  i  er  of  an 
 univerfal  and  cvcrlafting  Blefling,  which  all  former 
 Ages  had  defired,  and  all  future  Times  Ihouid  re- 
 joice in  ;  yet  flie  rcfigns  all  this  Glory  to  him  that 
 gave  it  her,  and  declares  whence  flie  receives  it,  that 
 no  other  Name  but  his  might  have  the  Glory. 
 
 C^  Hozv  didthfbhffcdY'n-gm  rrcciz-ethis^^lufmon  ? 
 
 A.  She  was  troubled  at  the  Saying  of  the  An^.e!,  vcr.  25, 
 and  caft  in  her  Mind  v.  hat  Manner'of  Salutation  it 
 fliould  be  ;  iud;.;ing  hcrfelf  unworthy  of  io  great  an 
 Honour,  and  being  furprifed  with  the  Strangcnefs 
 of  fuchan  Appeaiance in  her Rctu'emcnt.  Bu.  v.hen 
 the  Angel  pofitively  aihrmed  that  (lie  ihouid  con- 
 ceive and  bring  forth  the  Mcjjias^  fhe  enquires  hov/ 
 that  could  be,  linceflie  knew  not  a  Vlan. 
 
 Q^  What  is  implied  in  this  anfvc  r  of  the  bli;ired 
 Virgin  ? 
 
 A.  No 
 
144  The  Anunciation  of 
 
 A.  No  Doubt,  I  think,  conccrnincj  the  Thing, 
 nor  any  Diffidence  in  refped:  to  the  IfTue  of  it ;  but 
 rather  Admiration  inrefpedlto  the  wonderful  Man- 
 ner oi  effedling  it.  And  if  we  have  any  Regard  to 
 the  Tradition  mentioned  by  Epiphanius^  that  Jqfeph 
 was  old  when  efpoufed  to  the  blejfed  Firgin^  it  will 
 be  probable,  what  many  of  the  Ancients  believed^ 
 that  by  this  Anfwer,  the  Virgin  feems  to  hint  at 
 fome  Refolution  of  continuing  in  a  State  of  perpe- 
 tual Virginity ;  at  leaft  it  implies  that  flie  defired  to 
 bcfatifiied  in  the  Manner,  as  well  as  in  the  Matter 
 of  this  Myftery. 
 
 Q^  How  did  ihe  Angel  anjwer  the  Difficulty  Jhc 
 fuggejled? 
 
 A.  By  declaring  the  wonderful  Manner  how  his 
 tsikei.  34.  Meffage  ihould  be  brought  about, -iy/s;.  '^bat  the 
 Holy  Ghoji  /hoiild  come  upon  her,  and  that  the  Power 
 of  the  highej}JJjonld  overfladow  her.  By  furnifhing 
 her  with  an  example  lomewhatof  the  like  Nature 
 m  her  Coufin  Elizabeth ;  and  by  confirming  her 
 from  the  Power  of  God,  to  which  nothing  is 
 impoilible. 
 
 Q^  What  Effect  had  this  upon  the  blcjfcd  Virgin  ? 
 
 A.  Shedemonflrated  an  entire  Faith  and  Pcrfedl 
 Ver.3S.  Obedience  in  her  Reply  :  Bthcld  the  Handmaid  of 
 ihe  Lord^  he  it  unto  me  according  to  thy  Word.  Neither 
 is  it  to  be  doubted,  but  that  upon  her  Confent  and 
 Delire  the  Promife  began  to  be  fulfilled,  and  the 
 Son  cf  God  became  incarnate^  and  was  made  Man, 
 taking  upon  him  human  Nature,  Body  and  Soul. 
 
 Q_  How  doih  ihe  bleffed  Virgin  exprcjs  her  Joy 
 mid  Gratitude  upon  this  Occafion^ 
 
 A.  In  that  admirable  Hymn  called  the  Magnificat^ 
 "^^'-^s-  ^vherein  fhe  fhews  fuch  a  thankful  Scnfe  of  the  great 
 Honour  that  was  conferred  upon  her,  and  exprelTes 
 at  the  fame  Time,  in  fo  full  a  Manner,  her  Humi- 
 lity and  Devotion,  as  well  as  the  infi  ite  Power  and 
 Goodnefs  of  God,  that  it  appears,  as  fhe  was 
 6  highly 
 
the  Bkjfcd  Virgin.  145 
 
 highly  favoured^  fo  fhe  was  alfo  full  of  Gi^ace,  and 
 had  a  Mind  plentifully  enriched  with  the  Gifts  of 
 God's  Holy  Spirit.  This  Hymn  was  fo  refpeded 
 among  the  Primitive  Chriftians,  that  they  ufed  it 
 as  a  part  of  their  Devotions ;.  and  the  Church  of 
 Eiigland  has  retained  it  in  her  divine  Service  as  pro- 
 per to  exprefs  the  pious  Atfedions  of  godly  and  de- 
 vout Minds. 
 
 Q^  JVhat  may  we  learn  from  this  Hymn  we  Jo  fre^ 
 qiiently  repeat  ? 
 
 A.  The  infinite  Mercy  and  Goodnefs  of  God 
 in  fending  his  Son  into  the  World  to  redeem  us 
 from  a  State  of  Sin  and  Mifery,  when  we  were  Ene- 
 mies to  him  by  our  evil  Works.  That  all  the  Fa- 
 culties of  our  Souls,  our  Reafon,  our  Will,  and 
 our  Atfed:ions,  ought  to  be  employed  in  blefTing  and 
 praifing  his  holy  Name ;  and  though  we  cannot  add 
 to  his  Greatnefs,  yet  we  are  then  faid  to  magnify  the 
 Lord^  when  we  publifh  and  proclaim  to  the  World 
 our  Senfe  of  his  mighty  Perfections.  That  the  beft 
 Method  to  engage  God's  favour,  is  to  govern  all 
 our  Actions  by  a  Fear  to  offend  him.  That  to  ob- 
 tain the  Bleffings  of  Heaven,  we  muft  have  a  great 
 Senfe  of  our  Want  of  them.  That  we  may  ad- 
 vance ourfel  vcs  into  the  Rank  of  thofe  that  had  the 
 great  Honour  of  being  related  to  our  Saviour,  by 
 conceiving  Chrijl  in  our  Hearts  by  Faith  and  Obe- 
 dience ;  for  by  doing  the  IVill  ofGody  we  are  elleem-  Mat.  xil, 
 ed  by  him  as  his  Brethren^  Si/iers,  and  Mother.  ^'^' 
 
 Q^  Hath  this  Fcftival  only  a  Relation  to  the  blejfei 
 Virgin  Mary  ? 
 
 A.  It  hath  farther  a  particular  Refpeft  to  the  In- 
 carnation of  our  blelTed  Saviour ;  who  being  the 
 Eterml  IVordo^thc  Father,  was  at  this  Time  made 
 Flefli.  And  thus  the  Feftival  is  by  Athanafms  rec- 
 koned as  one  of  the  chiefeft  that  relates  to  our 
 Lord ;  whether  we  conlider  the  Order  and  Method 
 of  thofe  Things  that  the  Evangelijis  declare  con- 
 
 L  ccrning 
 
14^  Ihe  Annunciation  of 
 
 cerning  our  Saviour^  or  the  profound  Myflcry  we 
 this  Day  celebrate. 
 Artie.  2.        ^  PFhat  are  we  to  believe  concerning  the  Incar- 
 nation ? 
 
 A.  That  the  Son,  who  is  the  Word  of  the  Fa- 
 ther, begotten  from  everlafting  of  the  Father,  the 
 very  and  eternal  God,  of  one  Subftance  with  the  Fa- 
 ther, took  Man's  Nature  in  the  Womb  of  the  blelTed 
 Virgin,of  her  Subflance ;  fo  that  two  whole  and  per- 
 fect Natures,  that  is  to  fay,  the  Godhead  and  Man- 
 hood, were  joined  together  in  one  Perfon,  never  to 
 be  divided,  whereof  is  one  Chrijt^  very  God  and 
 very  Man ;  who  truly  fuffered,  was  crucified,  dead, 
 and  buried,  to  reconcile  his  Father  to  us,  and  to 
 be  a  Sacrifice  not  only  for  the  original  Guilt,  but 
 alfo  for  the  adual  Sins  of  Men. 
 
 Q^  What  do  ye  mean  by  the  Godhead  and  Man- 
 hood being  joined  together  in  one  Perfon,  whereof  is 
 one  Chrift  ? 
 
 A.  The  true  Defign  of  the  Church,  in  ufing  the 
 Word  Per/on^  was  to  exprefs  a  Vital  Subjtaniial 
 Union ;  as  that  thence  did  refult  a  true  proper  Com- 
 munication of  Names,  Charadlers,  and  Properties, 
 from  the  tzvo  Natures  to  the  Perfon^  made  up  of 
 them.  For  though  the  Eternal  IVordw^s  a  Perfon 
 before  the  Incarnation^  yet  he  isnotconfidered  under 
 the  fame  formal  Notion  after  it.  Before  he  fublift- 
 ed  only  in  the  Divitie  Nature,  afterwards  in  the  //«- 
 man  as  well  as  the  Divitte ;  yet  without  any  Change 
 or  Alteration,  but  under  both  Refpeds  continues 
 but  one  and  the  fame  Perfon. 
 
 Q^  But  are  their  not  many  Difficulties  and  Abfur- 
 dities  that  flow  from  attributing  the  Actions,  Paflions, 
 and  Properties  of  tzvo  fuch  diftinB  Natures  as  the 
 Human  and  Divine,  to  the  fame  Subjc5fy  viz.  our 
 hlefjed  Saviour? 
 
 A.  Though  they  are  abfolutely  inconfiftent  in 
 themfelves,  and  cannot  be  affirmed  of  the  fams 
 
 Nature, 
 
fke  Bkjfed  Virgin,  lAfTj 
 
 Nature^  yet  they  may  and  mud  be  averred  of  the 
 fame  Per/on,  who  is  made  up  of  both.  And  this 
 will  plainly  appear,  if  we  confider  it  in  Perfons 
 compounded  of  two  diftinit  Parts,  as  Men  made 
 of  i/cjt/vand  Soul.  Eating,  drinking,  and  walking, 
 arc  performed  chiefly  by  the  Miniftry  of  the  Body  ; 
 knowing,  conlidering,  willing,  and  chufing,  pro- 
 ceed from  the  Soul ;  yet  it  is  the  perfon  made  up 
 of  both,  who  is  faid  to  eat  and  drink,  to  under- 
 ftand  and  chufe.  Thus  Colour,  Feature  and  Sym- 
 metry, from  whence  arifes  Beauty,  cannot  be  in  the 
 Soul,  which  is  immaterial ;  Learning  and  Virtue, 
 Wifdom  and  Righteoufnefs,  cannot  inhere  in  the 
 Body,  becaufe,  being  Matter,  it  is  not  a  Subjecl 
 capable  of  them  j  for  w  hich  Reafon  it  would  be  ab- 
 furd  to  fay,  the  Soul  is  white  or  black,  beautiful 
 or  deformed  ,  or,  on  the  other  H md,  to  fay  the 
 Body  is  wife  or  foolifli,  learned  or  ignorant,  juft 
 or  unjufl: :  Yet  of  the  Man,  who  is  made  up  of  both 
 ihefe  Parts,  all  thefe  may  be  truly  and  properly  af- 
 firmed. This  being  remembered,  it  will  help  us 
 to  folvethe  feeming  Difficulties  and  Abfurdities  of 
 attributing  the  Actions,  Pallions,  and  Properties 
 of  two  fuch  diflincl  NalureSy  as  the  Human  and  Di- 
 vine, to  the  fiuRcSubjecn:,  viz.  our  blclfed  Saviour. 
 
 Q^  H'ky  is  the  bleffed  Ftrgin  ^Vdxy  flylcd  the  Mo* 
 ther  of  God  ? 
 
 A.  Becaufe  the  fccond  Perfon  in  the  hJeJTed  Trinity^ 
 the  Son  of  God,  by  virtue  of  an  eternal  Generation, 
 vouchfhfed  to  dcfcend  from  Heaven,  and  to  ftoop 
 fo  low  as  to  enter  into  the  Womb  of  the  Virgin; 
 where,  being  united  toourNature,  which  was  form- 
 ed and  conceived  their,  he  fubmitted  to  a  ftcond 
 Generation  according  to  the  Flefli.  So  that  this 
 Son  of  God  was  truly  the  Son  of  a  Virgin,  and 
 confcqucntly,  (lie  that  brought  forth  the  Man  was 
 really  the  Mother  of  God,  and  by  her  Coufin  Eli- 
 zabeth Ihe  is  ftyled  the  Mother  cfber  Lord;  which  lukci.^gi 
 
 L  2  Word 
 
14^  Hhe  Annunciation  of 
 
 Word  Lord  was  accounted  equivalent  to  the  Word 
 God. 
 
 Q^  But  can  the  Divine  Nature  he  born,  andjiiffer^ 
 and  die,  and  be  buried,  and  rife  from  the  Grave  ? 
 
 A.  No,  it  cannot ;  and  fo  wild  a  Thought  hath 
 always  been  difclaimed  by  all  orthodox  Chriftians, 
 with  the  utmoft  Abhorrence  and  Deteftation.  But 
 this  they  have  faid,  that  he  was  God^  that  he  was 
 made  of  a  Woman,  who  was  feen  and  handled; 
 who  was  arraigned,  and  condemned,  and  crucified, 
 and  afterwards  laid  in  the  Grave  ;  not  indeed  in  his 
 Divine y  but  Human  Nature ;  but  it  was  one  and  the 
 fame  Perfon  which  fublifted  in  both  Natures. 
 
 Q^  IFbat  Inilances  are  their  in  Scripture  that 
 juflify  the  Manner  of  thefe  Expreffions  f 
 
 john^i.  j^^  John  Baptift  fays,  that  he  who  cometh  after  me 
 
 was  before  me  ;  which  could  not  be  true  if  affirmed 
 of  the  fame  Nature,  but  yet  was  verified  of  the 
 
 Mat.  xvi.  fame  Perfon.  So  St.  Peter  affirms,  that  the  Son  of 
 Man  was  the  Chrift,  the  Son  of  the  living  God.  Chrift 
 avers  of  himfelf,  that  he  was  the  Son  of  God,  truly 
 and  properly,  as  his  Words  were  underftood  by  his 
 Friends  and  Enemies.  The  Apoftles  flill  preached 
 the  fame  Dodrinc,  that  the  church  was  purchafed 
 v/ith  the  Blood  of  God:  That  the  Man  whom  the 
 Jews  crucified  was   the  Lord  of  Glory :  The  fzme 
 
 ^  Cor.  ii,  j^^^j  ^i^Q  ^^,gg  nailed  to  a  Crofs,  was  afterwards 
 laid  in  the  Grave,  and  arofe  from  thence ;  and  this 
 Lord  zvas  God. 
 
 Q.  //  being  fifficient  us  to  the  Myftery  of  the  In- 
 carnation, that  when  our  Saviour  was  conceived  and 
 born,  his  Mother  ivas  a  Virgin;  what  is  reafonable  to 
 believe  concerning  her  continuing  in  the  fame  State  of 
 Virginity  ? 
 
 Jl.  The  peculiar  Eminency,  and  unparalleled 
 Privilege  of  that  Mother ;  the  {pecial  Honour  and 
 Reverence  due  unto  that  Son,  and  ever  paid  by  her ; 
 the  Rec^ard  of  that  Jhly  GhoJI  that  came  upon  her ; 
 
 the 
 
 .3» 
 
 A(?ls  XX. 
 
The  BleJJed  Virgin,  1 49 
 
 the  fingularGoodnefs  and  Piety  of  Jofeph,  to  whom 
 (he  was  efpoufed  ;  have  perfuaded  the  Church  of 
 God  in  all  Ages  to  believe  that  ihe  ftill  continued 
 in  the  fame  Virginity,  and  therefore  is  to  be  ac- 
 knowledged ^ke  Ever  Virgin  Mary. 
 
 Q^  How  ought  Tce  to  reverence  the  hlejj'cd  Virgin 
 Mary  ? 
 
 A.  By  entertaining  a  great  Opinion  ot  her  Vir- 
 tue and  Piety,  which  had  the  great  Honour  of  being 
 the  Mother  of  the  Mefiab.  It  being  reafonable  to 
 believe,  that  a  Perfon  chofe  for  that  Purpofe  was 
 endowed  with  great  Excellencies  :  And  the  rather 
 bccaufe  flie  maintained  h  lively  aSenfc  of  her  own 
 Unworthinefs  to  receive  fo  great  an  Honour,  and 
 when  fhc  was  advanced  to  be  the  Mother  of  the 
 World's  Saviour,  feeks  no  greater  Title  than  to  be 
 (liled  Handmaid  of  the  Lord:  But  not  to  invocatc  Luke i. 38. 
 her;  becaufe  we  are  direcfled  in  Scripture  to  offer 
 up  all  our  Prayers  in  the  Name,  and  through  the 
 Mediation  oijefus  Chrijl  only  ;  befides,  the  Church 
 of  God,  in  the  three  lirlt  Ages  maketh  no  Mention 
 of  it ;  neither  are  there  any  Footlleps  of  that  Prac- 
 tice to  be  found  among  them. 
 
 Q^  Jl^ljat  may  zve  learn  from  //:7(f  Obfervation  of  this 
 Feftival  ? 
 
 A.  To  admire  and  adore  the  great  Goodnefs  of 
 God  manifeftcd  in  the  Incarnation  of  the  Eternal 
 Word  ;  thereby  fhewing  that  he  thought  nothing 
 too  great  nor  too  dear  to  part  with  for  our  Sakcs  ; 
 and  the  wonderful  Humility  and  Condefcenfion  of 
 our  Saviour,  who  Hooped  fo  low  when  he  undertook 
 the  Work  of  our  Redemption.  To  exprefs  great 
 Modefty  and  Confufion  when  we  meet  with  the 
 Praifes  and  Applaufeof  the  bcfl:  Men,  from  a  true 
 Senfe  of  our  Unworthinefs,  and  by  Silence  and 
 Fear  to  guard  ourfelves  from  Vanity.  To  endeavour 
 to  anfwer  the  Dcfign  of  our  Saviour's  being  made 
 Man,  that  we  might  be  made  like  unto  God,  and 
 
 L  3  be 
 
1£0  ne  Annunciation  of 
 
 be  made  Partakers  of  the  Divine  Nature ;  and  that 
 ChriJ}  r[\ig\\t  be  formed  in  us,  and  that  we  might 
 put  on  the  Lord  Jefus  Chriji  j  by  making  no  Pro- 
 vifion  for  the  Flefh  to  fulfil  the  Lufts  thereof :  That 
 as  he  was  pleafed  to  be  united  to  our  Nature,  fo  we 
 may  make  it  the  great  Care  and  Bufinefs  of  our 
 Lives  to  be  really  and  fpiritually  united  to  him. 
 
 Q^  Hozv  are  Chriftians  united  to  Chrift  ? 
 
 A'  This  Union  is  formed  by  ^^/)///;«,  when  they 
 are  made  Members  of  Chriji's  mxjlical  Body,  the 
 ChurcL\  whereof  he  is  the  Head,  and  wherein  they 
 profefs  to  believe  what  he  hath  revealed, and  to  per- 
 form what  he  hath  commanded,  and  engage  to  go- 
 vern their  Lives  by  that  Gofpel  he  hath  publiflied  to 
 the  World.  And  all  the  Metaphors  in  Scripture 
 that  defcribe  this  Relation,  plainly  refer  to  their 
 being  Members  of  the  Chriftian  Church.  Now  this 
 Union  is  farther  maintained  by  preferving  Commu- 
 nion with  the  Church  in  Prayers,  and  in  the  Sacra- 
 ment, and  by  living  in  a  regular  Subjeclion  to,  and 
 Itrid:  Union  with,  our  fpiritual  Governors  theBi- 
 fhops  and  Piefbyters,  Chriji's>  Reprefentatives  here 
 upon  Earth. 
 
 Q^  Doth  this  Gulward  andvtfihle  Profeflion  convey 
 to  us  all  the  Privileges  of  being  Members  <?/  Chrift  ? 
 
 A.  By  being  made  Members  of  the  Ckrijlian 
 Churchy  we  are  m  fome  Meafure  entitled  to  all  thofe 
 Privileges  that  are  derived  from  Chriji  our  Head  ; 
 but  yet  we  can  never  be  made  eifedually  Partakers 
 of  them,  except  we  perform  thofe  Conditions  upon 
 ■which  thofe  great  Bleffings  were  promifed  j  we  muft 
 be  true  to  our  Baptfmal Covenant ^  we  mutt  renounce 
 all  Sins,  which  are  the  Works  of  the  Devil,  and 
 thofe  falfe  and  corrupt  Maxims  which  govern  the 
 World,  and  mortify  the  linful  Lufts  of  the  Fleih; 
 we  mufl  fubjed  our  Underf.andings  to  the  Obedi- 
 ence of  Faith,  and  keep  God's  holy  Will  and  Com- 
 mandments, and  walk  in  the  fame  all  the  Days  of 
 
 Qur 
 
T!he  Blejfed  Virgin.  151 
 
 our  Lives,  if  ever  we  pretend  to  be  really  united 
 to  our  Saviour,  and  expect  the  Benefit  of  fuch  a 
 fpiritual  Relation. 
 
 Q^  PVbat  are  the  great  Privileges  that  refidtfrom 
 this  \]\-\\ox\yfrcm  our  being  living  Members  ofChrift's 
 myflical  Body  ? 
 
 yi.  The  gracious  Promifes  of  Pardon  and  For-, 
 givenefs  of  Sin  upon  our  true  Repentance,  and 
 AfTillance  of  God's  blefTed  Spirit,  and  the  Influ- 
 ences of  his  Grace,  to  enable  us  to  work  out  our 
 Salvation.  The  Benefit  oi  Chri/i's  Intercelfion  in 
 Heaven,  where  he  is  an  Advocate  for  us  with  the 
 Father.  A  Share  in  all  thofe  Promifes  of  Care  and 
 Protedtion  made  to  the  Church.  And  to  encou- 
 rage our  Perfeverance,  an  Inheritance  inccrruplihle^ 
 and  undejiled,  a  Crozvn  of  Glory  that  fade th  not  aivay. 
 For  though  all  Mankind  are  in  the  Hands  of 
 God's  unlimited  Goodnefs,  yet  his  covenanted 
 Mercies  are  the  peculiar  Lot  and  Portion  of  Chrif- 
 tians,  the  Members  of  Chriji's  myllical  Body. 
 
 I 
 
 The    PRAYERS. 
 
 .      I. 
 
 Bcfeech  thee,  O  Lord,  pour  thy  Grace  into  my  For  the 
 Heart,  that,  as  I  have  known  the  Incarnation  5^"^^*  °^ 
 
 of  thy  Son  fefus  Chrift  by  the  Melfage  of  an  Angel,  Death! 
 
 fo  by  his  Crofs  and  Paifion  I  may  be  brought  unto 
 
 the  Glory  of  his  Refurrcdtion,  through  the  fame 
 
 Jefus  Chrijl  our  Lord.     Amen. 
 
 II. 
 
 IDefire,  O  Lord,  to  blefs  and  praife  thy  infinite  Praifcfor 
 Goodnefs,  which  took  Compailion  upon  Man-  ''""  ^""^* 
 
 ....       .  r\  Tk  11  ■  I-  11  ^         .  nation, 
 
 kmd  in  its  greateli  Milcry ;  and  hath  provided  fo 
 admirable  a  Remedy,  by  fending  thy  only-begotten 
 Son  into  the  World  to  recover  our  corrupt  and  de- 
 generate Nature  j  and  by  the  Purity  of  his  Dod:.  ine. 
 h  4  the 
 
>5^  7'he  Annunciation  of y  Sec, 
 
 the  Example  of  his  Life,  and  the  Sacrifice  of  his 
 Death,  to  purchafe  eternal  Happinefs  for  us,  and 
 to  diredt  and  lead  us  into  the  Way  to  it.  All  Glory 
 be  to  our  great  Redeemer  and  Saviour;  who  came 
 down  from  Heaven,  that  he  might  carry  us  thither, 
 and  took  human  Nature  upon  him,  that  we  there- 
 by might  be  made  Partakers  of  a  divine  Nature ; 
 and  humbled  himfelf  to  Death,  even  the  Death  of 
 the  Crofs,  that  he  might  exalt  us  to  Glory  and  Ho- 
 nour. Unto  him  that  was  as  upon  this  Day  incar- 
 nate, to  our  Lord  J^/us  Cbri/Iy  who  hath  loved  us, 
 and  taken  our  Nature  upon  him,  and  hath  made  us 
 Kings  and  Priefts  unto  God  and  his  Father ;  to  him 
 be  Honour  and  Praife,  Dominion  and  Power,  now 
 and  for  ever.     Ameu^ 
 
 III. 
 
 uti'on'^f'  f^  RANT,  O  Lord,  by  the  Afllflance  of  thy 
 the  bleffcd  VJJ"  Grace,  that  I  may  moft  heartily  comply  with 
 Virgin,  thofe  great  Things  which  thou  haft  done  and  de- 
 figned  for  my  Salvation :  Teach  me  readily  to  obey 
 thee  as  the  Angels  do  in  Heaven  :  Give  me  Purity 
 and  Piety,  Prudence,  and  Modefty,  thofe  Virtues 
 which  made  the  Bleffed  Virgin  fo  highly  favour- 
 ed :  That  my  Employment  may  be  always  holy, 
 that  my  Affedlions  may  not  be  (ct  upon  this  World ; 
 that,  as  much  as  my  Condition  of  Life  will  bear,  I 
 jnay  frequently  retire  both  from  the  Bufmefs  and 
 Enjoyments  of  it:  That  by  Prayer  and  Medita- 
 tion I  may  have  my  Converfation  above :  That  by 
 believing  the  Gofpel  of  ChriJ}^  I  may  entertain 
 him  in  my  Heart,  and  by  Obedience  to  his  Laws 
 publilli  him  to  the  World :  That  he  may  dwell  in 
 me  for  ever,  and  that  I  may  dwell  v/ith  him  above, 
 in  Manlions  of  Glory  to  all  Eternity.     Amen, 
 
 CHAP. 
 
I    ^53    ^ 
 CHAP.    XV. 
 
 CaftEl*  ^tintiap.     A  Moveable  Feafl. 
 
 Q.  JJ/HAT  Feftival  dotb  the  Church  this  Day  oh^ 
 ferve  ? 
 
 A.  The  great  Fcpval  of  the  Anniverfary  Com- 
 memoration of  our  Saviour's  Rcjurrcciiony  which, 
 for  its  Antiquity  and  Excellency,  challenges  the 
 Precedence  of  all  other  Fefivvals. 
 
 Q^  How  ancient  is  the  Ohfervation  of  this  Fefli  val  ? 
 
 ^.  As  ancient  as  the  very  Times  of  the  Apoftlcs, 
 as  is  clear  to  thoic  that  are  converfant  in  the  Affairs 
 of  the  Primitive  Church.  In  thofc  purer  Times  the 
 only  Difpute  being  not  about  the  Thing,  but  the 
 particular  Time  when  the  Frftivalw;i%  to  be  kept. 
 
 Q^  H^hat  was  the  State  of  the  Controverfy  about 
 keeping  of  Eafter  ? 
 
 y/.  The  A/iaiic  Churches  kept  their  Enfier  upon 
 the  fame  Days  xhcjews  obfcrved  their  Paflbvcr,  viz. 
 the  Fourteenth  Day  of  their  firft  Months  chiefly  an- 
 fwering  our  March;  and  this  they  did  upon  what 
 Day  of  the  Week  foever  it  fell :  And  from  thence 
 they  were  fly  led  ^iarto-deciwans  j  keeping  £^//(^r 
 upon  the  Fourteenth  Day  after  the  Appearance  of 
 the  Moon.  The  other  Churches,  efpecially  thofe 
 of  the  JVeft,  kept  Eajier  upon  the  Lord's  Day  fol- 
 lowing thtjezvifi  PalTovcr.  Thefe  latter  pleaded 
 Apofiolical  Tradition,  the  AJiatics  the  Pradice  of 
 the  yy/>(?/?/rj  them fclves. 
 
 Q^  IVhen  zvas  this  Controverfy  determined? 
 
 A.  In  the  great  QEcu men ical  Council  of  Nice^ 
 affembled  by  the  Emperor  Conflantine ;  wherein  it 
 was  ordained,  that  Rafter  Ihould  be  kept  upon  one 
 and  the  fiimc  Day  throughout  the  World,  not  ac- 
 cording to  the  Cuflom  of  the  Jews^  but  upon  the 
 Lord' f Day ;  which  Decree  was  ratified  and  pub- 
 liflied  by  the  Imperial  Letters  to  all  the  Churches. 
 
 Qjnat 
 
154  Eajer  Sunday* 
 
 Q.  JVhat  are  we  Chrijlians  obliged  to  believe  con- 
 cerning the  Refurredion  <?/ Jefus  Chrift  ? 
 
 A.  That  the  eternal  Son  of  God,  who  was  cruci- 
 fied and  died  for  our  Sins,  did  not  long  continue  in 
 the  State  of  Death  ;  but  on  the  third  Day,  by  his 
 infinite  Power,  did  revive  and  raife  himfelf,  by 
 re-uniting  the  fame  Soul  to  the  fame  Body  which 
 was  buried,  and  fo  rofe  the  fame  Man. 
 
 Qj^  What  Proof  is  thereof  our  Saviour's  Refiirrec- 
 iionfrom  the  Dead  f* 
 
 A.  The  Teftimony  of  fufficient  and  credible 
 Witneffes,  which  is  the  only  Evidence  a  Matter  of 
 Fad;  is  capable  of  receiving.  And  then  a  Witnefs 
 may  be  faid  to  be  fufficient  and  credible,  when  he  is 
 thoroughly  informed  concerning  the  Facl  of  which 
 he  tefiifies,  and  is  faithful  in  the  Relation  of  ir.  . 
 
 Qj^  JVhat  '^ejlirnony  have  we  of  our  Saviours  Re- 
 furredion  ? 
 Mark  xvi.  A.  The  pious  Woman^  who  thought  with  fweet 
 aiatt.  Spices  to  have  anointed  him  dead,  found  him  alive, 
 xxviii.  9.  The  Apojilesy  who  converfed  with  him  frequently 
 after  his  ReJurre5iion^  were  fatisfied  he  had  a  real 
 johnxxi.  Body,  bj  his  eating  and  drinking  with  them.  ^uTho^ 
 •^-  mas  did  not  believe  till  he  had  fearched  the  Holes 
 
 XX.  i7.  that  the  Nails  had  made  in  his  Hands,  and  thruji  his 
 Hands  into  his  Side.  The  reft  of  the  Difciples  teftify 
 the  fame,  to  whom  he  alfo  appeared,  even  to  Five 
 t  Cor.  XV.  hundred  Brethren  at  once.  After  that,  he  was  feen 
 AAs  vii.  ^^  James,  appeared  to  St.  Stephen  at  his  Martyr- 
 55*  dom,  and  to  St.  Paul  at  his  Converfion. 
 
 w.  5.  Q^  j^  ^^  plain  the  Witnelfes  were  thoroughly  in- 
 
 formed in  the  Matter  of  Fa^  ;  how  doth  it  appear  they 
 were  faithful  in  relating  it? 
 
 A.  They  being  plain  illiterate  Perfons,  it  is  un- 
 likely tlicy  Ihould  be  fkillcd  in  the  Art  of  Deceiv- 
 ing; befides,  the  Dodrine  they  taught  forbad  all 
 Falfehood  upon  Pain  of  Damnation  ;  fo  that  the 
 fealing  the  Truth  of  this  Fad  with  their  Blood,  is 
 a  fufficient  Evidence  of  their  Sincerity. 
 
Eajler  Sunday*  155 
 
 Q^  ne  Teftimony  of  an  Advcrfary  is  of  great 
 Force ;  do  his  Enemies  any  way  confirm  this  Truth? 
 
 A.  Thofe  Soldiers  that  watched  at  the  Sepulchre, 
 and  pretended  to  keep  his  Body  from  the  Hands 
 of  the  Apoftles ;    they  which  felt  the  Earth  trem- 
 bling under  them;  and  f aw  the  Cov.ntcnance  of  an  ^^^^^ 
 Angel  like  lightnin^^  and  his  Raiment  white  as  Snow  j  xxviii.  3. 
 they,  who  upon  this  fight  did  fiake  and  became  as  ** 
 dead  Men^  w hilc  he  whom  they  kept,  became  alive  ;  Mat. 
 even  fome  of  thefe   came  into  the  City^  and  Jbewed'^'^^^^^-^^ 
 unto  the  chief  Priefts  all  the  Things  that  were  done, 
 
 Q^  Is  there  any  farther  Teftimony  in  this  Cafe 
 than  that  of  Men  } 
 
 A.  Yes  the  Afigels  bare  Evidence  to  the  Truth  of 
 it.     One  ca?ne  and  rolled  back  the  Stone  f'om  the  Mat. 
 Boor  and  fat  upon  it  fl\ith  St  Matthew.     Two,  faith  joJin  xx!' 
 St.  John^  in  white^  fitting  the  one  at  the  Heady  and  n. 
 the  other  at  the  Feet^  where  the  Body  of  Jcfus  had  ^^^^^^.^^ 
 lain,  faid  unto  the  Women,  l^7y  fek  ye  the  living  c^.  6. 
 a?nong  the  dead  ?  He  is  not  here^  hut  is  rifen. 
 
 Q^  JVhy  did  not  our  Saviour  appear  to  the  whole 
 Je\vi(h  Nation  for  their  Conviciion^  as  ivell  as  to  his 
 Followers  r* 
 
 A.  Becaufe  it  was  only  of  abfolute  Neceflity,  that 
 thofe  who  were  to  be  the  firlt  FuhliJJjcrs  of  the  Gof~ 
 pely  fliould  have  the  utmolt  Evidence  and  Satisfac- 
 tion concernirtg  the  Truth  and  Reality  of  Chrif's 
 RefurrecJion;  for  by  the  fame  Reafon  that  he  was 
 obliged  to  have  appeared  to  the  Jcwfh  nation^  it 
 may  be  proved  that  the  whole  Roman  Empire  ought 
 to  have  had  the  fame  Advantage,  and  that  he  (hould 
 have  fhewn  himfelf  to  all  the  feveial  fucceeding 
 Ages  of  the  World.  Moitover,  the  Jews,  by  their 
 malicious  Refinance  of  the  Evidence  of  our  Savi- 
 our's Miracles,  even  of  the  Greateft,  of  raifmg 
 Lazarus  from  the  Dead,  had  made  themfelves  un- 
 Avorthy  and  incapable  of  fo  extraordinary  a  ^^^^y  of 
 Convidion  j  and  lor  their  obftinate  Infidelity,  joined 
 
 with 
 
1^6  Eajler  Sunday* 
 
 uith  their  cruel  Ufage  of  the  SonofGod^  were  de- 
 termined for  Objefts  of  God's  Wrath. 
 
 Q;_  Why  was  it  necejfary  Chrift  Jhoitld  rife  from 
 the  Dead  ? 
 
 A.  To  fhew  the  Debt  he  died  for  was  difcharged ; 
 
 J  Cor.  XV.  and  that  his  Satisfadtion  was  accepted.     If  Chriji  be 
 
 not  rifen^  ye  are  yet  in  your  Sins.     And  moreover,  to 
 
 prove  himfelf  to  be  the  Meffmhy  and  to  evidence  the 
 
 Truth  and  Divinity  of  his  Dodtrine.     He  had  ap- 
 
 ■Mat.  xii.    pealed  to  it  as  a  Sign  of  his  beijig  a  true  Prophet  and 
 
 .g^39-      therefore  by  the  Way  of  Trial,  which  God  pre- 
 
 Deut.        fcribcd  the  fews,  viz.  the  Accomplifloment  of  Pre- 
 
 xviu.  21,   di^iions,  he  had  appeared  to  be  a  falfe  Prophet  had 
 
 he  failed  in  it.     So  that  if  Chrift  he  not  rifen^  your 
 
 Faith  is  vain.     God    having   raifed  our  Saviour 
 
 from  the  Dead,  after  he  was  condemned  and  put  to 
 
 Death  for  calling  himfelf  the  Son  of  God^  is  a  De- 
 
 monftration,  that  he  really  was  the  Son  of  God -^ 
 
 and  if  he  was  the  Son  ofGod^  the  Doctrine  he  taught 
 
 was  true  and  from  God. 
 
 Q^  HoTZ)  long  did  Jefus  Chrift  abide  in  the  State  of 
 the  Dead  ? 
 
 A,  He  arofe  the  third  Day,  before  his  Body  faw 
 Corruption. 
 
 (^  Hozv  can  our  Saviour  he  faid  to  have  heen 
 three  Days  and  three  Nights  in  the  Heart  of  the 
 Earth,  zvhen  their  zva.f  only  Part  of  tzvo  Days^  and 
 one  entire  Day  helvocen  ? 
 
 A.  That  is,  three  Days^  according  to  the  com- 
 mon Computation  of  Days  both  ancient  and  mo— 
 John XI.    dern,    and  particularly  in  Scripture  Reckoning. 
 ^9-  Thus  Lazarus  is  faid  to  be  four  Days  dead^  though 
 
 the  fourth  Day  whereon  he  was  raifed,  was  one  of 
 Luke  ii.  them.  Eight  Days  are  faid  to  be  acconipiijhed  for 
 *^'  Chrift's,  Circumcijion  ;  but  the  day  of  his  Birth  and 
 
 Circumcilion  too  went  both  into  that  Reckoning. 
 Q^  Hg-uj  is  the  Refurreclion  of  Chrift  an  Argu- 
 ment  of  our  RcfurrcClion  ? 
 
 A,  Becaufe 
 
Ea/ler  Sunday .  1 5  7 
 
 A.  Becaufcby  his  raifnigfrom  the  Dead  he  became  i  Cor.  xv. 
 the  Firjl-fruil9  of  them  that  jlcpt ;  which  Firii- "°- 
 fruits  among  the  Jews  were  a  Pledge  and  Earned 
 of  a  future  Harveft,  And  thisfecurcs  our  Rcfur- 
 redion  to  eternal  Life,  that  he  who  hath  promifcd 
 to  raife  us  up,  i//^/ n/z/t-  him felf  from  the  Dead.  VVe 
 arc  the  Members  ofthat  Body  of  which  ChriJ't  is 
 the  Head  :  if  the  Head  be  rifcn,  the  Members  can- 
 not be  far  behind, 
 
 Q.  IVherein  Jhall  the  BlefTcdnefs  of  the  Refur- 
 re6tion  of  good  Chrijiiaus  conjift  /* 
 
 A.  In  the  mighty  Change  which  fliall  be  made 
 in  their  vile  and  mortal  Bodies,  and  the  glorious 
 Qualities  they  fliall  be  inverted  withal.  And  in 
 the  confequent  Happinefs  of  the  whole  Man,  of 
 the  Soul  and  Body  united  and  purified. 
 
 Q^  Hozv  did  the  Primitive  Chrifiians  chiefly  exprefs 
 their  Joy  upon  this  Fellival  ? 
 
 A.  It  is  famous  for  Works  of  Mercy  and  Chari- 
 ty. The  Ejuperors  were  wont  by  their  Imperial  Or- 
 ders to  releafe  Prifoners,  unlefs  they  were  detained 
 for  very  heinous  Crimes  ?  and  all  the  relt  of 
 the  People,  both  of  Clergy  and  Laity,  ftrove  to 
 contribute  largely  and  liberally  to  the  Poor; 
 that  fuch  as  begged  Relief  might  be  able  to  re- 
 joice, when  the  common  Fountain  of  our  Mercies 
 was  remembered ;  and  herein  they  arc  tit  Patterns 
 for  our  Imitation. 
 
 Q^  IVhat  viay  zvc  learn  from  the  Commemoration  of 
 our  Saviour's  Refurredtion  ? 
 
 A.  To  ellablifli  ourfelves  in  the  Belief  of  his 
 holy  Religion,  which  receives  the  utmolt  Confir- 
 mation by  his  Refurretflion.  To  quicken  our  Re- 
 pentance, fnice  we  are  now  ailured,  that  he  hath 
 made  full  Satisfadion  for  our  Sins,  and  that  by 
 believing  in  him  we  may  obtain  Remilfion  of  them, 
 and  the  J  unification  of  our  Pcrfons.  To  rife  from 
 the  Death  of  Sin  to  the  Life  of  Righteoufnefs, 
 
 that  - 
 
158  Eajler  Sunday* 
 
 that  being  qualified  with  the  Graces  of  God's 
 Holy  Spirit,  we  may  be  meet  to  be  accounted 
 Children  of  the  Refiirre^ion.  To  live  under  a  lively 
 Senfe  of  that  Happinefs  he  hath  completely  pur- 
 (ihafed  for  us  by  rifing  from  the  Dead.  To  fet 
 our  AfFedtions  upon  Things  above ;  to  breath 
 after  that  State  of  unfpeakable  and  endlefs  Joy, 
 that  perfed:  Freedom  from  Sin  and  Mifery. 
 
 Q^  What  do  ye  mean  by  feeking  and  fecting  our 
 Affections  upon  fhifigs  above  ? 
 
 A.  Such  a  frequent  and  ferious  Confideration 
 of  that  happy  and  glorious  State  which  is  prepar- 
 ed for  good  Men  in  another  World,  as  may  engage 
 our  conflant  and  lincere  Endeavours  in  obtaining 
 it.  Such  a  Convidlion  of  the  Excellency  of  thofe 
 heavenly  Joys,  as  may  determine  our  Wills  to 
 prefer  them  before  all  the  Honours  and  Riches  of 
 this  World,  and  wing  all  the  Faculties  of  our 
 Souls  Xo  the  fwifteft  Profecution  of  them. 
 
 Q^  When  may  we  be /aid  to  fet  o/^r  AfFedlions  on 
 'Things  above  ? 
 
 A.  When  we  govern  all  our  Adlions  with  a  Re- 
 fpc6l  to  the  next  Life,  and  make  it  our  great  Bufi- 
 nefs  to  pleafe  God,  who  is  the  firft  and  chiefelt 
 .    Good  :  For  our  Fruit  mujl  be  unto  Holinefs^  before 
 22!  *  ^'*   our  End ca.n  hteverhi/Iing  Life.     When  me  have  a 
 low  and  mean  Opinion  of  the  Enjoyments  of  this 
 World,  in  comparifon  of  thofe  of  the  next ;  and 
 are  ready  to  part  with  what  is  moft  dear  to  us  to  fe- 
 cure  ourEternal  Inheritance.  When  we  are  zealous 
 and  induArious  in  doing  all  the  Good  we  can,  and 
 bear  all  the  Miferies  and  Calamities  of  Life  with 
 Patience  and  Reiignation,    without  murmuring, 
 Rom.viii.  without  Dcfpondency,  becaufe  they  are  not  zvortby 
 »*'  to  be  compared  with  the  Glory  that  Jhail  be  revealed^ 
 
 When  we  frequently  entertain  ourfelves  withfpiri- 
 tualSubjeils,  and  embrace  all  convenient  Opportu- 
 nities of  convcrfing  with  God  by  Prayer,  and  by  ap- 
 proaching 
 
Eajier  Sunday,  159 
 
 proaching  his  holy  Table  ;  and  had  rather  be  Door-  p'»'-^ 
 keepers  in  the  Houfe  of  God;  than  to  dwell  in  the  Tents  ,o. '  ' 
 of  tVickednrfs.     When  we  can  look  upon  Death  as 
 a  Paffagc  to  a  blelTed  Immortality,  and  welcome  its 
 Approach,  not  only  without  ?>ar,  but  with  Comfort 
 and  Satisfadlion.  Knozviyig  that  zvhen  this  cartblyTa-  aCor.v.  t. 
 hcmacle  Jhall  be  dijfolved^  wejhall  have  a  Houfe  not 
 made  with  Hands ^  eternal  in  the  Heavens. 
 
 The    PRAYERS. 
 
 I. 
 
 ALmighty  God,  who  through  thy  only-begotten  For  the 
 Son  Jefiis  Chrift^  hall:  overcome  Death,  and  ^^ck'.  of 
 opened  unto  us  the  Gate  of  everlafting  Life ;  I  chnji't 
 humbly  befcech  thee,  that  as  by  thy  fpecial  Grace  tion"."^*^" 
 preventing  me,  thou  doft  put  into  my  Mind  good 
 Defires,  foby  thy  continual  Help  1  may  bring  the 
 fame  to  good  Eirect,  through  Jefus  Chrift  our  Lord, 
 who  liveth  and  reigncth  with  thee  and  the  Holy 
 Ghoft,  ever  one  God,  World  without  End.  Amen, 
 
 IL 
 
 ALmighty  Father,  who  hall  given  thine  only  Son  For  Coa- 
 to  die  for  our  Sins,  and  to  rife  again  for  our  J^^^^'J-^ 
 Juftification ;  grant  me  fo  to  put  away  the  Leaven 
 of  Malice  and  Wicked nefs,  that  1  may  always  ferve 
 thee  in  Purenefs  of  Living  and  Truth,  through  the 
 Merits  of  the  fame  thy  Son  Jefus  Chrijl.   Amen, 
 
 I 
 
 IIL 
 
 T  is  very  meet,  right,  and  my  bounden  Duty,  Thankf- 
 that  I  fliould  at  all  Times,  and  in  all  Places,  53,°' 
 give  Thanks  unto  thee,   O   Lord,   Holy  Father,  Rciurrec- 
 Almighty  everlafting  God  :  But  chiefly  am  I  bound  "°"* 
 to  praifc  thee,  for  the  glorious  Refurredtion  of  thy 
 Son  Jtfiis  Cbriji  our  Lord ;  for  he  is  the  very  Paf- 
 3  chal 
 
l6o  EaJIer  Sunday. 
 
 chal  Lamb  which  was  offered  for  us,  and  hath. 
 taken  away  the  Sin  of  the  World ;  who  by  his 
 Death  hath  deftroyed  Death,  and  by  his  rifing  to 
 Life  again,  hath  reftored  us  to  everlafting  Life : 
 Therefore  with  Angels  and  Archangels,  and  with 
 all  the  Company  of  Heaven,  1  laud  and  magnify 
 thy  glorious  Name,  evermore  praifmg  thee,  and 
 faying,  Holy,  Holy,  Holy  Lord  God  of  Hofts, 
 Heaven  and  Earth  arc  full  of  thy  Glory!  Glory 
 be  to  thee,  O  Lord  moll  High.     Amen. 
 
 IV. 
 
 Effeaof  "D  Lefled  Jejiis^  who  haft  triumphed  over  the 
 chnji's  X)  Powers  of  Darknefs,  and  conquered  Hell  and 
 Kiu  ^'^*  the  Grave,  who  by  thy  glorious  Refurredtion  haft 
 made  known  the  Power  of  thyDivinity,  and  proved 
 thyfelf  to  be  the  true  Mcjftas ;  keep  me  ftedfafl  in 
 this  Faith,  and  grant  that  all  the  Anions  of  my 
 Life  may  teftify  the  Reality  and  Sincerity  of  my 
 Belief.  Make  me  to  rife  from  the  Death  of  Sin  to 
 the  Life  of  Righteoufnefs ;  that  as  I  am  buried 
 with  thee  by  Baptifm,  1  may  mortify  all  my  corrupt 
 Lulls  and  Affedions,  and  no  longer  efleem  the 
 Pomps  and  Vanities  of  this  wicked  World  ;  and  by 
 being  conformed  to  the  Likenefs  of  thy  Refurrec- 
 tion,  may  put  on  the  new  Man,  which  after  God  is 
 created  in  Righteoufnefs  and  true  Holinefs.  That  I 
 may  place  my  Affections  entirely  on  Things  above, 
 and  fpend  the  remaining  Part  of  my  Life  to  fecurc 
 that  Happincfs  thou  haft  purchafed  for  me ;  that 
 by  thy  Strength  I  may  fight  againft  all  my  ghoftly 
 Enemies,  and  by  thy  Power  overcome  them. 
 Sufter  not  the  Thoughts  of  Death  to  be  any  longer 
 uneafy  to  me,  lincc  thou  haft  taken  out  the  Sting, 
 and  divefted  it  of  any  Power  to  hurt :  But  teach 
 me  to  look  upon  it  as  a  Deliverance  from  Sin  and 
 Sorrow,  and  as  a  Palfagc  to  a  happy  Eternity ;  that 
 when  1  ftiall  depart  this  Life,  I  may  reft  in  thee, 
 6  and 
 
Eafter  Monday .  i6i 
 
 Ahd  ar  the  general  Refurredion  at  the  lall:  Day  be 
 found  acceptable  in  thy  Sight,  O  Lord,  my  Saviour 
 and  Redeemer.     Amciu 
 
 CHAP.     XVL 
 
 eaflev  iHontiap, 
 
 i^JJ/'HA'T  Jbezvetb  the  great  Solemnity  of  the 
 Eartcr  Fcftival  ? 
 
 A.  The  particular  Care  the  Church  hath  taken 
 to  fet  apart  the  two  tbllowingDays  after  the  Sun- 
 day,  for  the  Exercilc  of  Religious  Duties,  to  the 
 End  that  we  might  have  Lcifuie  to  confirm  our 
 Faith  in  thcgrand  ArticleofourSaviour'sRefurrec- 
 tion,  and  to  exert  our  devoat  Alfedions  in  all  thofe 
 happy  Confcqucnces  mat  are  dcduciblc  from  it. 
 
 Q^  IVhat  are  the  Confcqucnces  de due ible  from  our 
 Saviour's  Rcfurrcdion? 
 
 A  Tiiat  though,  through  the  Fall  of  Adam^  wc 
 are  all  made  fubjeiit  to  Death,  yet  that  our  Souls, 
 when  feparated  from  our  Bodies,fhal  I  live  in  another 
 State;  and  that  even  our  Bodies,  though  committed 
 to  the  Grave,  and  tunned  to  Dud,  IhalJ,  at  the  laft 
 Day,  rife  again,  and  be  'jnired  to  our  Souls ;  and 
 being  thus  united  and  purified,  the  whole  Man, 
 Body  and  Soul,  fiiaii  be  made  capable  of  Happi- 
 nefs  to  all  Eternity.  By  our  Siiviour's  rifingfrom 
 the  Dead^  he  is  becovie  the  Firjl-fyuits  of  them  that 
 jl^ep ;  and  he  who  h.  th  promifed  to  raife  us  up,  did 
 raife  himfelf  from  tnc  Dead  ;  which  is  a  Security 
 for  us  that  he  will  m:  ke  his  Word  good. 
 
 Q^  11  bat  do  you  mca?i  by  the  Soul  ? 
 
 A.  An  ivwidterial  Principle  in  Man,  diftindl  from 
 the  Body,  which  is  the  Caufe  oi  thofe  feveral. Ope- 
 rations, which  by  inward  Senfe  and  Experience  we 
 M  are 
 
162  Edfter  Mondap 
 
 are  confcious  to  ourfelves  of.  It  is  that  whereby 
 wo  think  and  remember,  whereby  U'e  rcafon  and 
 debate  about  any  Thing,  and  do  freely  chufe  and 
 fefiife  fuch  Things  as  areprefented  to  us. 
 
 Q^  What  do  you  mean  by  the  Immortality  of  the 
 Soul  ? 
 
 A.  That  this  immaterial  Principle  m  Man,  called 
 the  Soul,  is  fo  created  by  the  divine  Wifdom  and 
 Goodnefs,  as  not  to  have  in  itfelf  any  Compofition 
 or  Principles  of  Corruption  ;  but  that  it  will  natu- 
 fally,  or  of  itfelf,  continue  for  ever,  and  will  not 
 by  any  natural  Decay  or  Power  of  Nature,  be  dif- 
 fol  ved  or  deflroyed.  That  when  the  Body  falls  into 
 the  Ground,  this  Principle  will  ftill  remain  and  live 
 feparate  from  it,  and  continue  to  perform  all  fuch 
 Operations  tovvards  which  the  Organs  of  the  Body 
 are  not  ncceflary,  and  not  only  continue,  but  live 
 in  this  feparate  State,  Ho  as  to  be  fenfible  of  Happi- 
 nefs  and  Mifery.  But  yet  neverthelefs  it  depend-i 
 continually  upon  God,  who  hath  Power  to  deflroy 
 and  annihilate  it,  as  he  can  all  other  Creatures,  if  he 
 ihould  fo  think  fit. 
 
 Q^  IVbat  Proof /'jzr  zve  of  theSouVs  Immorta^- 
 Hty?  '       '       _ 
 
 A.  That  there  is  an  immaterial  Principle  m  Man, 
 diftindl  from  the  Body,  which  (hall  continue  for 
 ever,  capable  of  Happinefs  and  Mifery,  hath  great 
 Probability  from  the  Evidence  of  Reafon,  and  na- 
 tural Arguments  incline  us  to  believe  it.     But  that 
 which  giveth  us  the  great  AlTurance  of  it,  is  the 
 2  Tim.  i.   Revelation  of  the  (rofpel ,  whereby  Life  and  vnmcr^ 
 10.    '  *    tality  is  brought  to  Light.     This   is  the  only  fure 
 Foundation  of  our  Hopes,  and  an  Anchor  tor  our 
 Faith  ;  becaufe  the  Authority  of  God  is  above  all 
 Reafon  and  Philofophy;  other  Arguments  may  be 
 difputcd,but  this  leaves  no  Place  for  Doubt,  having 
 in  a  Manner  made  it  vifiblc  to  us  by  our  Saviour's 
 rifm'i  from  the  Dead, 
 -  (:UVbat 
 
Eaftcr  Monday.  t5'3 
 
 Q^  l^at  are  the  Arguments  frm  Rcafon,  in 
 their  own  Nature^  apt  to  purjuade  us  that  the  Soul  is 
 Immortal  ? 
 
 A.  The  Arguments  from  Rcafon  may  be  taken 
 from  the  Nature  of  the  Soul  itfelf,  and  thofe  feveral 
 Operations,  which  we  are  confcious  to  ourfelvcs 
 of,  and  which  cannot,  without  great  Violence  to 
 iReafon,  beafcribcd  to  Matter.  From  the  univcrfal 
 Confent  of  Mankind,  which  ilieweth  it  to  be  a  na- 
 tural Notion  and  Didtate  of  the  Mind.  From  thofe 
 natural  Notions  we  have  of  God,  and  of  the  cfTen- 
 tial  Difference  of  Good  and  Evil :  And  from  the 
 natural  Hopes  and  Fears  of  Men.  Thefe  are  fuch 
 Arguments  as  in  Reafon  the  Nature  of  the  Thing 
 \vill  bear;  for  an  Immortal  Nature  is  neither  capa- 
 ble of  the  Evidence  of  Scnfe,  nor  of  Mathemati- 
 cal Demonftration  ?  and  therefore  we  fhould  content 
 ourfelves  with  thefe  Arguments  in  this  Matter, 
 fo  far  as  to  fuffcr  ourfelves  to  be  perfuadcd,  that 
 it  is  high!/  probable;  the  thorough  Belief  of  it 
 can  onJv  be  fixed  upon  Revelation. 
 
 Q^  Hoiv  docs  it  appear  that  the  Soul  is  Immor- 
 tal/m;/  /^^  Nature  0/7/^^  Soul  itfiJf^ 
 
 A.  Becaufe  thofe  feveral  Actions  and  Operations 
 which  we  are  confcious  to  ourfelves  of,  Aich  as  Li- 
 berty, or  a  power  of  chufing  or  refuling,  and  the 
 feveral  Ads  of  Rcafon  and  Underflanding,  cannot 
 without  great  Violence  beafcribcd  to  Matter,  or  be 
 rcfolved  into  any  bodily  Principle,  and  therefore  we 
 muft  attribute  them  :o  another  Principle  different 
 ffom  Matter,  and  confequcntly  immortal  and  inca- 
 pable in  its  own  Nature  of  Corruption.  It  is  by  this 
 Principle  in  us,  that  we  abftract,  compare,  infer, 
 and  methodize,  and  by  which  we  conceive  many 
 Things,  which  no  material  Phantafms,can  reprefcnt 
 to  us,  as  Relations,  Proportions,  and  Proportiona- 
 lity, as  the  Geometricians  call  rhe  Rdatlon  ot  one 
 PrQpC)rtion  to  another.     In  like  Manner  the  Notion 
 
 M  -J.  v^e- 
 
t64  Rafter  Monday, 
 
 we  have  of  Truth  and  Falfhood,  Right  or  Wrong, 
 Good  and  Evil,  which  nothing  that  comes  into 
 our  Minds  by  the  Senfcs  can  reprefent  to  us. 
 
 Q^  But  cannot  the  infinite  Power  of  God  endow 
 Matter  %mth  a  Capacity  0/ Thinking  ? 
 
 A,  The  extent  of  infinite  Power  and  of  the  Ca- 
 pacities of  material  Nature,  are  fuch  Secrets  to  us, 
 that  it  is  hard  to  pretend  to  ftridl  Demonftration 
 againfl  either  of  them.  But  this  is  not  fairly  urged 
 by  the  Men  of  Reafon  and  Philofophy,  which  Ihews 
 their  Caufe  very  indefenfible ;  becaufe  if  Men  will 
 reafon  about  fuch  Matters,  all  fuch  Appeals  Ihould 
 ■be  laid  afide,  and  they  ihould  only  argue  from  their 
 own  Senfations,  and  from  the  known  Appearances 
 of  Nature  ;  for  though  it  is  difficult  to  pretend  to 
 lay  what  infinite  Power  can  or  cannot  do,  yet,  ac- 
 cording to  the  known  Principles  of  Philofophy, 
 there  is  no  relation  between  Matter  and  Thought ; 
 nay,  as  far  as  we  can  judge,  an  utter  Incapacity  in 
 Matter  to  think ;  and  it  feems  not  intelligible,  how 
 God  (hould  fuperadd  to  Matter  this  Faculty  of 
 Thinking  unlels  he  changed  the  Nature  of  Matter. 
 And  it  may  as  well  be  maintained,  that  God  by  his 
 Omnipotence  may  fuperadd  to  immaterial  Beings 
 the  Faculty  of  Extenfion  and  Divifibility,  which 
 would  be  to  make  them  quite  other  Things  than 
 they  are.  When  we  feek  for  natural  Evidence, 
 we  muft  be  content  with  fuch  Evidence  as  Senfe. 
 and  Reafon,  and  the  Philofophy  of  Nature  afford ; 
 and  at  the  fame  Time  there  is  not  any  Pretence  of 
 Reafon  againft  the  PoiTibility  of  an  immaterial 
 Principle  in  Man  diftind  from  Body. 
 
 Qj_  What  do  fever al  of  the  ancient  Fathers  of  the 
 Church  mean^  zvhen  they  offer t  that  the  Soul  is  not 
 properly  immortal? 
 
 A.  Their  Expreflions  are  not  to  be  taken  in  a 
 rigorous  Senfe  ;  for  they  fpake  not  in  Oppolition  to 
 the  Chriftiau  Opinion  of  the  Soul's  Immortality, 
 
 but 
 
Eqftcr  Monday,  i6^ 
 
 but  in  Oppofition  to  the  extravagant  Notions  of 
 fonne  pretended   Platouijls,    who  taught   fiich   an 
 Immortality  of  the  Soul  as  implied  Neceffity  of 
 Exiltence:  for  the  Rcafon  they  give  why  Souls 
 ought  not  to  be  called  immortal,  is,  becaufe  thty 
 had  a  Brginnifig,  and  depend  continually  upon  Godfor]^x^. 
 the  Prcfervation  of  their  Being;  in  which  Senfe  nei-^i^'^^-J^"" 
 therare  the  Angels  themfelves  immortal,  but  God  Tryph. 
 himfclf,  ivho^  as  St.  Paul  expreifes  it;  only  hath  i  fim.  yi. 
 Immortalily.     And  the  Palfagcs  wherein  they  affirm,  '  " 
 that  Immortality  is  not  the  nectffary  Condition  of  our 
 Nature,  but  the  Revoard  of  our  Virtue^  are  all  plainly 
 meant  not  of  Perpetuity  of  Duration,  but  of  the 
 eternal  indefedlible  Happinefs  of  Heaven,  in  which  ^^ji jj^ 
 Senfe  the  Word  lmr,iovtality\%  ufed  by  them,  as  7.^  7. 
 Alone  deferving  that  glorious  Title,  notwithftand- 
 ing  that  they  affirm  the  oppofilc  State  to  be  of 
 equal  Duration  and  Perpetuity. 
 
 Q^  But  if'-jubalever  hiith  a  Principle  ^fenfitivc 
 Perception  is  immaterial,  and  confcquenily  immor- 
 tal ;  willit  notfoUozv  that  the  Souls  of  Brutes  muft  be 
 immortal  ? 
 
 A  That  there  is  a  Spirit  in  a  BeafI:  diftincft  from 
 its  Body,  and  feperated  from  it  by  Death,  we  learn  j.-^^j  .^j 
 from  Solomon;  and  that  they  are  not  mere  Machines  21. 
 and  Engines,  without  real  Senfation,  is  as  evident 
 to  us,  as  that  other  Men  have  Senfations ;  for  the 
 brute  Beads  appear  to  have  all  the  five  Senfes  as 
 truly  and  exactly  as  any  Man  in  the  World.  But 
 yet  it  will  not  follow,  that  their  Souls  arc  immortal 
 in  the  Senfe  we  attribute  Immortality  to  the  Souls 
 of  Men,  becaufe  they  are  not  capable  of  the  Exer- 
 cife  of  Reafon  and  Religion.  For  the  immortality 
 of  Men's  Souls  confifts  not  only  in  a  Capacity  of 
 living  in  a  feparate  State,  but  living  fo  in  that  State 
 asto  befenfible  of  Happinefs  and  Mifery  ;  for  they 
 are  not  only  endowed  with  a  Faculty  of  Senfe,  but 
 wich  other  Faculties  that  do  not  depend  upon,  or 
 
 M  3  have 
 
1 66  Eafter  Monday*. 
 
 have  any  Connexion  u  ith  Matter,  Though  ther^^ 
 fore  it  ftiould  be  allowed,  that  the  Souls  of  Brutes- 
 remain  when  feparated  from  their  Bodies ;  yet  be- 
 ing only  endowed  with  a  fenfitive  Principle  the 
 Operations  of  which  depend  upon  an  orga,nica| 
 Difpolition  of  the  Body,  when  that  is  diffolved,  it 
 is  probable  they  lapfe  into  an  infeniible  and  in- 
 active State ;  and  when  the  Scene  of  fenhble  Things 
 at  the  End  of  the  World  fhall  pafs  away,  it  is  not 
 improbably,  but  that  they  may  return  to  their 
 lirft  Nothing,  as  not  farther  necelTary. 
 
 Q^  What  is  the  fecond  hx^wY^^wt  from  Reafon/o 
 ferjuade  us  that  the  Soul  is  immortal? 
 
 A.  The  univerfal  Confent  of  Mankind,  which 
 fheweth  it  tq  be  a  natural  Notion  and  Didate  of 
 our  Minds.  Now  when  all  Men,  though  diftant, 
 ^nd  remote  from  one  another,  and  different  in  their 
 Tempers  and  Manners,  and  Ways  of  Education  ; 
 "when  the  moft  barbarous  Nations,  as  well  as  the 
 .  mofl  polite,  agree  in  a  Thing,  we  may  well  call  it 
 the  Voice  of  Nature.  And  that  they  did  thus 
 agree  in  the  Belief  of  the  Soul's  Immortality,  is 
 evident  from  the  Teflimony  of  many  ancient 
 Heathen  Writers,  and  the  Confent  of  feveral  cre- 
 dible Hiflories  •  nay,  the  very  Idolatries  of  the 
 Pagans  themfclves  confirm  this  Truth ,-  for  their 
 Gods  were  no  other  than  dead  Men  and  Women, 
 confecrated  by  the  Superflition  of  the  People,  and 
 worfhiped  with  divine  Flonours  and  religious  Ce- 
 remonies. Now  the  leall  that  can  be  inferred  from 
 this  is  that  they  believed  that  thefe  Men  and  Wo« 
 men  they  woriliipped,  lived  after  Death,  and  ha4 
 an  Exiftence  when  feparated  from  their  Bodies. 
 
 Q^  But  is  it  not  a  great  Prejudice  to  this  Argument ^^ 
 that  //jd' Epicureans  rt;/20«^ //j^Philofophers,  and  the 
 Sadducecs  among  the  Jews,  denied  the  Immortality 
 of  ike  Soul  ? 
 
 A,  That 
 
Eafter  Monday,  i6j 
 
 A.  That  fonic  few  In  fiances  nny  be  brought  to 
 the  contrary,  is  no  Proof  that  this  Notion  is  not 
 natural ;  and  lome  few  Exceptions  arc  no  better 
 Arguments  againftan  iinivcrfal  Coafent,  tl>an  Tome 
 few  Monllers  and  Prodigies  arc  againit  the  regular 
 Courfe  of  Nature  ;  for  IVfen  may  olfer  Violence  to 
 Nature, and  debauch  their  Undcrltandings  by  Lufl, 
 Interelf,  or  Pride/and  an  Alfectation  of  Smgula- 
 irity  ;  which  was  the  C;x(t  oi  Epicurus.  And  the 
 SaddiiceeSy  from  a  Heat  of  Oppotition  to  the  Fbari^ 
 fees^  fell  into  this  Error,  miftaking  the  Dodrine 
 their  Mailer  Sadoc  had  fo  often  inculcated,  vi-z. 
 That  though  there  zvcre  no  Reivards  and  Punijhments 
 after  this  Life,  yet  Men  cugbt  to  live  virtiioujly.  This 
 we  arc  fure  of,  the  more  Men  excelled  in  Piety  and 
 Virtue,  the  more  firmly  they  believed  a  future 
 State ;  and  it  is  realonable  to  learn  what  Nature  is 
 from  the  mofl:  perfect  Patterns.  And  that  the 
 Senfe  of  Nature  m  this  Cafe  is  very  ftrong,  is  evi- 
 dent from  the  great  Number  ot  wicked  Men  in 
 the  World;  who,  notwithllanding  it  is  their  Jn- 
 tereft  there  fliould  be  no  Life  after  this,  yet  can* 
 not  overcome  the  Fears  of  it. 
 
 Q^  ll'kai  is  the  third  Argument  from  Reafon, 
 for  the  Immortality  of  the  Soul  ? 
 
 A.  Thofe  natural  Notions  we  have  of  God,  and 
 of  the  efTcntial  Difference  between  Good  and  Evil, 
 bear  great  Evidence  to  this  Truth  :  For  the  Belief 
 of  a  God  implies  the  Belief  of  his  inhnite  Good- 
 nefs  and  Juftice  :  F"rom  the  (irft  we  may  conclude 
 him  inclip.abie  to  make  fome  Creatures  more  perfect 
 than  others,  and  capable  of  greater  Dej^rees  of 
 Happinefs,  and  of  longer  Duration :  Bcci'UieCjood- 
 nefs  is  con^imunicativc  and  diffuiive,  and  delights 
 in  being  fo ;  and  fincc  m  Man  are  tound  thi*  Per-, 
 fecftions  of  an  immortal  Nature,  which  are  Know- 
 ledge and  Eiberty,  v.e  may  infer,  that  he  is  endow- 
 ed vith  fuch  a  Principle  as  in  its  own  Nature  is 
 M  4  capable 
 
j6S  ^aji^r  Monday, 
 
 capable  of  an  immortal  Duration.  From  the  latter, 
 his  infinite  Juftice,  we  may  conclude  he  loves  Righ- 
 teoufnefs  and  hates  Iniquity ;  but  the  Difpenfations 
 of  his  Providence  in  this  World  being  very  pro- 
 mifcuous,  that  good  Men  often  fuffer,  and  that  for 
 the  Sake  of  Righteoufnefs;  that  wicked  Men  as 
 frequently  profper,  and  that  by  Means  of  their 
 Wickednefs,  it  is  reafonable  to  believe  a  future  im- 
 mortal State  for  the  luitableDiftribution  of  Rewards 
 and  Punifliments.  And  there  being  a  Difference  be- 
 tween Good  and  Evil,  founded  in  the  Nature  of 
 Things,  it  is  reafonable  to  imagine  they  will  be 
 diftinguilhed  by  Rewards  and  Punifhments  :  But 
 lince  we  find  that  in  this  World  this  Difcrimination 
 is  not  always  made,  we  may  conclude  there  is  a  fu- 
 ture State,  where  all  Things  fhall  he  fet  right,  and 
 the  Juifice  of  God's  Providence  vindicated  ;  which 
 is  the  veryThing  meant  by  the  Soul's  Immortality. 
 
 Qj_  What  is  the  fourth  Argument /ro;;/  Reafon, 
 for  /^<?  Soul's  Immortality  ? 
 
 A.  The  natural  Hopes  and  Fears  of  Men,  which 
 cannot  be  well  accounted  for  without  the  Belief  of 
 an  immortal  State  after  Death.  Now  common  Ex- 
 perience proves  the  Reality  of  fuch  Hopes  and 
 Fears.  Some  have  been  delirous  to  perpetuate  their 
 Names  to  Pofterity,  and  by  brave  AcUons  have  en- 
 deavoured to  purchafe  Fame,  which  would  fignify 
 nothing,  if  they  had  not  believed  they  fhould  have 
 exilled  in  another  World  to  have  enjoyed  it.  There 
 have  been  many  more,  who  by  the  Virtue  and  Piety 
 of  their  Lives,  by  thejuftice  and  Honefty  of  their 
 Adions,have  been  raifed  to  an  Expeftation  of  Re- 
 wards after  Death  ;  and  all  the  Arts  of  wicked  Men 
 have  not  been  able  to  deliver  them  from  Shame  and 
 Horror  upon  theCommiflion  of  any  Wicked  Adtion, 
 though  covered  with  the  greatefl:  Privacy,  and  un- 
 known to  any  one  but  themfclvcs.  Now  what  can 
 fill  the  onefo  full  of  Hopes,  and  dejedl  the  other 
 
 3  With 
 
Eafter  Monday.  169 
 
 with  fuch  Fears  and  Dreads,  but  that  Nature  fug- 
 gefts  to  them  the  Certainty  of  an  After-reckoning, 
 when  they  fliall  be  punithed  for  their  bad  Adtions, 
 or  rewarded  for  their  good.  And  indeed  the  Cer- 
 tainty of  future  Rewards  and  PuniOiments,  upon 
 which  Men's  natural  Hopes  and  Fears  arc  built, 
 is  founded  in  the  Nature  of  God,  who  is  necefla- 
 rily  infinitely  good,  and  infinitely  ju(l,  and  there- 
 fore mull  be  pleafed  with,  and  approve  fuch  Crea- 
 tures as  imitate  and  obey  him,  and  be  difplea- 
 fed  with  fuch  as  a6l  contrary  thereto.  And  with^ 
 out  punifhing  thofe  who  prefumptuoufly  and  im- 
 penitently  break  his  Commandments,  it  cannot  be 
 imagined  how  the  Honour  of  his  Laws  can  be  vin- 
 dicated and  maintained, 
 
 Q^  H'^hat  farther  Evidence  and  AfTurance  had  the 
 Jews,  concerning  the  Immortality  of  the  Soul  and  a 
 future  State  ? 
 
 A.  They  had  not  only  the  Evidence  of  Rcafon  in 
 this  Matter,  which  was  common  to  them  with  the 
 reft  of  Mankind  ;  but  all  the  Arguments  from  na- 
 tural Light  received  a  new  Confirmation  from  the 
 Mofaical  Difpenfation.  The  Account  Mofes  gave 
 of  the  Creation  of  Man,  alFured  the  Jews  of  the  di- 
 vine Original  of  the  Soul,  that  it  was  not  made  of 
 Matter,  of  the  Dud  of  the  Earth,  as  the  Body  was, 
 but  by  the  Breath  of  God,  That  it  had  a  near  Re- 
 femblancc  to  the  divine  Nature  in  Purity  and  Spiri- 
 tuality, being  made  after  the  Image  of  God  ;  which 
 is  a  more  exprefs  Proof  of  its  fpiritual  and  immortal 
 Nature,  than  the  Dedudions  made  from  Rcafon. 
 They  had  the  bell:  Evidence  of  univerfal  Confent, 
 from  the  conftant  Faith  and  Tradition  of  their  Fa- 
 thers; and  they  were  able  to  trace  this  Opinion  of 
 the  Soul's  Immortality  from  Abraham  to  Adam^  the 
 firft  Man,  from  whom  itdefcended  to  their  Proge- 
 nitors. They  had  evident  Inftances  of  the  Wifdom 
 andjuftice  of  God's  Providence  in  drowning  the 
 
 \Vorld. 
 
'Xjo,  JBqfier  Monday, 
 
 World,  in  deilroying  Sodom  and  Gomorrah ^  and  the 
 neighbouring  Cities,  in  his  fpecial  Favours  towards 
 Abraham^  &c.  and  in  the  Series  ot  Miracles,  where-- 
 by  they  were  brought  out  of  the  Land  of  Egypt  ^ 
 all  which  Proofs  of  a  Providence  facilitate  the  fee- 
 lief  of  a  future  State.  And  in  the  Lives  of  the  an- 
 cient Patriarchs,  they  had  viiible  Examples  of  the 
 Vigour  of  their  Hopes;  for  thefe  preferved  them 
 virtuous  and  innocent,  when  the  reft  of  the  World 
 lay  in  Wickedncfs.  And  that  God  did  intend  to 
 encourage  good  Men  with  the  Hopes  of  Immorta- 
 lity, appear  to  them  in  the  Inftances  of  Enoch  and 
 ^liaSy  who  were  tranflatcd  into  Heaven,  without 
 dying,  after  an  extraordinary  Manner.  Befides,  the 
 whole  CEconomy  of  their  Worihip  and  Temple, 
 their  Rites  and  Ceremonies,  were  typical  of  greater 
 
 Heb  X.  i,  and  better  Things,  the  Lazv  having  a  Shadow  of  good 
 Things  to  come.  The  general  Promifes,  in  the  Books 
 oi  Mfl/es  of  God's  blefling  good  Men,  and  decla- 
 ring that  he  was  their  God  even  after  their  Death, 
 ■were  great  Indications  to  them  of  the  Happinefsot 
 another  Life  and  towards  the  Concluiion  of  the 
 legal  Difpenfation,  there  was  yet  a  clearer  Revela- 
 tion of  a  future  State  ;  as  appears  from  Daniel  and 
 
 5, 14.'  from  the  feven  Brethren  cruelly  put  to  Death  un, 
 derthe  Perfecution  of  Antiochus. 
 
 Q^  IVhat  farther  Evidence  and  Afllirance  doth 
 the  Gofpel  give  us  of  the  Soul's  Immortality  ? 
 
 A.  Our  Immortality  in  another  State  is  clearly 
 
 Tit.  ii.  11.  revealed  in  the  Gofpel  which  is  called  the  Grace  of 
 Gody  zt'hicb  brings  Salvation,  and  hath  appeared  to  all 
 
 Hcb.  vii.   Men ;  and  in  another  Place  is  ftyled,  The  Power  of 
 
 *^'  an  Eternal  Life.  And  that  the  Soul  is  not  obnoxi- 
 
 ous to  Death  as  the  Body  is,  and  that  it  remains 
 after  the  Death  of  the  Body,  is  plain  from  that 
 Caution  our  Saviour  gives  to  his  Difciples,  not  to 
 
 j^^^^    ..  fear  them  that  kill  the  Body,  and  after  that  have  no 
 
 ..  "^.  '"'*  more  that  they  can  do  •  \vhichj  as  St.  Matthew  expref-, 
 
 f?th 
 
 Dan.xii.a 
 %  Mac.  vii 
 
Eaffcr  Monday  i  171 
 
 fctH.it,  cannot  kill  the  xJQiil,  but  x.o  fear  him  voho^  after  Mat.x.aa. 
 be  hcUh  killed^  hath  Po^ver  to  caji  into  Hell.     The  cx- 
 prefs  Promilcs  of  eternal  I^appincfs,  and  the  no 
 lei's  clear  Threatenings  of  everlufting  Mifciy,  <^o 
 unavoidably  fuppofe  our  Exigence  in  another  State 
 to  all  Eternity.      Ihr  IVickcdJhall go  into  cverlajtir.g  Mat.  xxv. 
 PipnJJjjncut^  but  the  R/gbteoNS  into  Life  eternal.   For  ^^' 
 this  Caufe  our  Saviour  is  called  the  Mediator  of  ^^^-'^x. 
 the  .\ezv  Ttftatnent,  that  theyuchicb  are  called  might  ^^' 
 receive  the  Promife  of  the  eternal  Inheritance.     This  1  joim  iL 
 is  the  Promife,  faith  St.  John,  "jcbich  he  bath  promifed  "^ 
 nsy  even  eternal  Life.   Godfo  loved  the  IVorld,  that  he  joi.niiL 
 gave  his  only-begotten  Son^  that  tvbofoever  b,iieves  771-^^' 
 binifjould  not  pcrijh^  but  have  everlafing  Life.     Who  2  Tim.  i, 
 bath  brought  Life  and  Immortality  to  Light  through  the  ^°* 
 Cofpel.     All  thefe  Texts,    and  many  more  that 
 might  be  urged,  fufficiently  prove,  that  at  Death 
 our  Souls  Ihall  not  vaniili  into  foft  Air,  but  (hall 
 have  an  eternal  Duration  in  another  World.     And 
 the  Gofpel  hath  farther  added  fuch  an  Argument  as 
 lies  level  to  the  meancftCapacity,  and  that  is,  a  live- 
 ly Inltance  of  the  Thing  to  be  proved,  in  raifing  aas  xvii, 
 Chrift/r^w  the  Dead ;  who,  after  he  had  converfcd  3°=3'« 
 forty  Days  upon  Earth  for  the  Satisfadion  of  his 
 Difciples,afcendedvifibly  before  them  into  Heaven, 
 and  by  fulfilling  the  rronufes  he  had  made  them, 
 futficiently  convinced  them  of  his  being  received 
 into  Heaven,  and  of  the  Authority  with  which  he 
 was  invcfted.    So  that  he  who  hath  made  thefe  Pro- 
 mifes  of  eternal  Life,  hath  raifcd  himlclf  from  the 
 Dead,  which  is  enough  to  convince  us  that  thefe 
 f'romifes  are  real,  and  Ihall  be  made  good  to  us. 
 
 Q^  But  is  not  the  Sleep  of  the  Soul  ////  the  Refur- 
 ^cdion,  confifient  with  tbofe  Promifes  ^/^ eternal  Life 
 piade  in  the  Gofpel  P 
 
 A.  This  extravagant  Opinion  is  founded  upon 
 ^he  frequent  Refemblance  that  is  made  in  Scripture 
 ^f  Death  to  Sleep ;  but  this  Metaphor  in  the  holy 
 
 Writings 
 
17^  Eqfter  Monday » 
 
 Writings  is  only  applied  to  the  Body's  refting  in 
 the  Grave,  in  order  to  be  awakened  out  of  this 
 Sleep  at  the  RefurrecHiion  ;  as  may  appear  by  con- 
 fultingthefollowingTexts:  Dan.xiui.  Mdt.xxvn, 
 52.  y^^^  xiii.  36.  I  Cor.  xv.  21.  and  Vcr.  51. 
 I  Thejf.  iv.  T  4.  in  which  Places  it  is  ufed  with  exprcfs 
 Reference  to  the  Body,  But  Sleep  applied  to  the 
 Soul  is  utterly  inconfiftent  with  feveral  PalTages  of 
 Scripture,  which  plainly  iuppofc  the  contrary.  The 
 Parable  of  the  rich  Man  and  Lazarus  doth  fo  de- 
 fcribe  the  State  of  good  and  bad  Men  after  this 
 Life,  that  in  either  of  them  it  is  irreconcileable 
 with  this  Opinion  of  the  Sleep  of  the  Soul.  And 
 the  Promife  of  our  Saviour  to  the  penitent  Thief, 
 This  Day /halt  thou  be  with  me  in  Paradifey  fufficient- 
 \y  implies,  that  his  Soul  was  not  to  be  in  a  State 
 of  Infenfibility,  but  in  a  Place  of  Happinefs.  The 
 Reafon  St.  Paul  gives,  why  he  and  other  good  Men 
 were  willing  to  be  ahjent  from  the  Body,  was  be- 
 caufe  they  were  pre/ent  with  the  Lord,  which  mult 
 Heeds  lignify  a  State  of  Happinefs,  and  not  Infen- 
 fibility. And  the  Force  of  this  Argument,  to  en- 
 courage Chriftians  againft  the  Fear  of  Death,  con- 
 iifts  in  this,  that  upon  their  Diflblution  they  Ihould 
 be  admitted  to  a  State  of  Blifs,  with  which  the 
 Sleepof  the  Soul  is  inconfiftent. 
 
 Q^  How  doth  it  appear  that  the  Chrillian  Evi- 
 dence for  another  Life  is  greater  than  what  the 
 IVorld  had  before?' 
 
 A,  Becaufe  the  World  never  had,  before  the 
 Gofpcl  Revelation,  any  cxprefs  Promife  of  immor- 
 tal Life.  The  Jeivs  had  very  flrong  Prefumptions, 
 from  their  Law,  of  another  and  better  Life,  upon 
 which  the  molf  of  them  firmly  believed  it.  And  even 
 ourSaviour  himfelf,in  hisDifpute  with  iheSadducees, 
 urges  no  (uch  Promifes,  but  only  argues  by  Confe- 
 quence  Irom  God's  owning  himfelf  to  be  the  God 
 of  Abrahaniy  IfaaCy  and  Jacob.    And  as  the  Promife 
 
 of 
 
Eajier  Monday.  173 
 
 of  God  is  a  better  Security  for  immortal  Life 
 than  mere  natural  Reafon,  fo  a  divine  Promife  ex- 
 ceeds the  Evidence  of  natural  Rcafon,  becaufe  it  is 
 iefs  liable  to  any  of  thofe  Objedions  which  weaken 
 natural  Proofs,  and  hath  ail  the  Certainty  which 
 natural  Reafon,  as  well  as  Revelation,  can  give  it. 
 And  accordingly  we  find  how  much  ftrongcr  the 
 Belief  of  immortal  Life  was  after  the  making  thefc 
 divine  Promifes  than  it  was  before;  for  this  made 
 the  Primitive  Chriftians,  for  the  Sake  of  their  Reli- 
 gion, defpife  this  Life,  and  all  the  Enjoyments  of 
 it;  this  made  them  fuffer  Perfecution  with  Cheer- 
 fuinefs,  and  welcome  Torments  and  Death  with 
 Joy  and  Triumph  ;  and  this,  in  fo  many  Inftances, 
 not  only  of  Men,  but  of  the  weakeft  Age  and  Sex, 
 that  the  World  never  faw  fuch  wonderful  Effedls 
 before. 
 
 Q^  IVhat  AfTurance  does  the  Refurrecflion  of 
 Chrift  give  us  of  the  Truth  and  Certainty  of  thofc 
 Promifes  0/ eternal  Life? 
 
 A.  The  Refurredlion  of  Chrift  is  a  manifeft  Proof 
 of  his  divine  x\uthority,  and  that  he  was  a  Prophet 
 fcnt  from  God,  who  could  not  give  a  greater  Tefti- 
 mony  of  it,  than  by  railing  him  from  the  Dead, 
 which  is  fo  peculiar  to  our  Saviour,  that  no  Im- 
 poftorever  pretended  to  it.  So  that  confequently 
 whatever  he  taught  muft  be  true,  and  the  Promifes 
 he  made  will  certainly  be  fulfilled.  And  fince  he 
 hath  kept  his  Word  in  raifing  himfelf  from  the 
 Dead,  there  is  no  Reafon  to  diftruft  him  in  any 
 Thing  elfe  he  hath  promifed.  By  his  own  Refur- 
 recflion from  the  Dead  he  hath  wrought  fuch  a  Mi- 
 racle, as  is  moft  proper  to  confirm  us  in  the  Belief 
 of  our  Refurree'Hon  to  eternal  Life ;  for  having  had 
 Power  to  raife  himfelf,  he  cannot  want  Power  to 
 raife  us. 
 
 Q^  Unsat  Effecfjhould  the  Belief  of  the  Soul's  Im- 
 mortality, 
 
1 74  Rafter  Monday^ 
 
 mortality,  and  its  Duration  for  ever  in  another  Siai^y 
 have  upon  us  f 
 
 A.  It  fhoLild  make  us  prefer  the  Intereft  of  our 
 6ouls  before  all  the  Advantages  of  this  Life :  Nay, 
 it  fhould  make  us  ready  and  willing  to  part  with 
 every  Thing  that  is  mod  dear  to  us  in  this  World, 
 to  fecure  their  eternal  Welfare ;  becaufe  all  the  En- 
 joyments of  this  World  can  make  us  no  Compen- 
 fation  for  the  Lofs  of  our  Souls.  It  fhould  put  us 
 upon  great  Zeal  and  Diligence  in  all  the  Ways  of 
 Piety  and  Virtue ;  for  it  is  only  by  fuch  Qualifica- 
 tions that  our  Souls  can  be  prepared  to  eiijoy  the 
 Happinefs  of  the  next  Life.  It  fhould  make  us 
 carefully  avoid  all  Sin,  as  the  greateft  Enemy  to 
 our  future  Hopes  as  well  as  our  prefent  Quiet.  It 
 fhould  wean  us  from  the  Love  of  this  World, 
 which  was  never  defigned  for  our  Happinefs,  and 
 is  not  capable  of  fatisfying  the  Defires  of  immortal 
 Souls.  It  fliould  fupport  us  under  all  the.Afflidions 
 of  this  Life,  knowing  that  here  we  have  no  abiding 
 City,  but  expert  one  to  come.  It  fliould  comfort 
 us  upon  the  Approach  of  Death,  becaufe,  when 
 this  earthly  Tabernacle  is  difTolved,  we  (hall  have 
 an  Houfe  not  made  with  Hands,  eternal  in  the 
 Heavens. 
 
 The    PRAYERS. 
 
 j-or  the       A   Lmighty  God,  who,  through  thy  only-begot- 
 
 ^ymJL  of  -^^  ^^"  ^°"  7cA-^  Chriji,  hafl:  overcome  Death,  and 
 
 chnji\      opened  unto  us  the  Gate  of  everlafting  Life ;  I 
 
 Uoi"""'  humbly  befeech  thee,  that  as,  by  thy  fpecial  Grace 
 
 preventing  me,  thoudoft  put  into  my  Mind  good 
 
 Defires,  fo  by  thy  continual  Help  1"  may  bring  the 
 
 fame  to  good  Effed,  through  J  ejus  Cbriji  our  Lord, 
 
 v.ho  liveth  and  reigneth  with   thee  and  the  Holy 
 
 'Ghofl-,  ever  one  God,  World  without  End.    Amen. 
 
 II. 
 
'Eafltr  Monday \,  175 
 
 II. 
 
 BLESSED  God,  who  through  thy  infinite  p,,^  ^^^ 
 Goodnefs  haft  endowed  me  with  an  immortal  right   ufe 
 Soul  capable  of  loving  thee,  and  enjoying   thee  ''^J^^^^  ^^{ 
 eternally:    It  was  thy  diftinguilhing  Mercy  thatiheSoui. 
 ranked  me  among  the  Order  of  rational  Beings, 
 who  by  their  Minds  have  a  Relation  to  the  next 
 World,  as  they  have  by  their  Bodies  to  this.     It 
 was  thy  Goodnefs  that  gave  me  an  Underftanding 
 to  contemplate  Divine  Tilings,  that  bellowed  upon 
 me  a  Will  to  choofc  and  embrace  the  chiefeft  Good. 
 O  !  grant  that  I  may  fo  ufe  rhefc  thy  precious  Qxit^,, 
 that  1  may  employ  them  to  thofc  Ends  and  pur- 
 pofes  for  which  thou  didft  communicate  them  to 
 me;  that  all  my  Faculties  may  adore  and  worlliip 
 thee,  the  bountiful  Source  from  whence  they  receiv- 
 ed their  Orio;inal :  that  the  Q-rcat  Care  and  Bulincfs 
 of  my  Life  may  be  to  provide  for  that  Happinels 
 which  thou  haft  made  me  capable  of,   and  which 
 only  can  be  obtained  by  a  patient  Continuance  in 
 Well-doing.     Let  not  the  Concerns  of  this  lliort, 
 miferable,  and  uncertain  Life,  make mcneglecl  the 
 Things  which  are  not  feen,  v/hich  are  eternal.     Let 
 not  the  faint  Images  of  Honour,  and  the  empty 
 Scenes  of  Mirth  and  Pleafure,  lili  my  Soul,  which 
 was  created  for  more  perfect  and  fatisfying  Enjoy- 
 ments.    Thou  haft  given  me  the  utmoft  Aftlirance 
 of  eternal  Life  by  the  Refurrection  of  thy  Son  JcJhs 
 from  the  Dead  ;  and  halt  thereby  convinced  me  of 
 his  Pov/er  to  fulfil  his  gracious  Promifes  of  raifing 
 me  up  at  the  laft  Day  :  Let  me  live  under  the  con- 
 ftant  Senfc  of  thefc  precious  Promifes,  that  they 
 may  fupport  me  under  all  the  Afflictions  and  Cala- 
 mities of  my  Pilgrimage  in  this  World  ;  and  {o 
 comfort  andftrengthcn  meat  the  Hour  of  Death, 
 that  I  may  cheartully  fubmit  to  my  Di'Tblution, 
 knowini.:^  thai  when  the  Tabernacle  of  my  Body 
 
 4  iliall 
 
176  Jiajter  Monday. 
 
 fhall  tumble  into  Duit,  I  have  an  Houfe  not  made 
 with  Hands,  eternal  in  the  Heavens,  through  the 
 Merits  oijejus  Chriji^  who  died  for  my  Sins,  and 
 rofe  again  for  my  Juftification.     Amen. 
 
 IIL 
 
 care'if  /^  ^^  ^  N T,  O  Lord,  that  I  may  aboVe  all  Things 
 xrurVouis,  VJT  apprehend  the  Lofs  of  my  Soul,  which 
 though  it  cannot  ceafe  to  be,  may  fink  into  an  ir- 
 recoverable State  of  Mifery.  Let  not  therefore  the 
 Charms  and  Flatteries  of  this  World  dilTolve  meir^- 
 to  Luxury  and  Senfuality.  Let  not  the  Terrors  or 
 Torments  that  wicked  Men  can  inflid,  fhake  my 
 Conftancy,  or  interrupt  my  Perfeverance  in  the 
 Ways  of  thy  Commandments.  Let  me  never  ven- 
 ture the  Lofs  of  my  Soul  to  gain  the  Pleafures,  or 
 to  avoid  the  Sufferings  of  this  Life.  Thou  haft 
 fufficiently  provided  even  for  my  Happinefs  here 
 below,  by  a  lawful  Enjoyment  of  thofe  good  Crea- 
 tures with  which  thou  haft  fupplied  me.  1  renounce, 
 
 0  Lord,  whatever  muft  be  purchafed  at  the  Forfei- 
 ture of  thy  Favour,  which  is  better  than  Life  ;  and 
 
 1  am  refolved  to  facrifice  the  Eafe,  and  Pleafure,  and 
 Comforts  of  Temporal  Enjoyments,  rather  than  of- 
 fend thee.  Thou  haft  abundantly  recompenfed  this 
 Choice,  by  Peace  of  Confcience,  by  calm  and  eaf/ 
 Paflions,  by  Contentment,  and  by  Submiilion  to 
 thy  Will,  and  by  an  entire  Dependance  on  thy  Pro- 
 vidence, and  by  the  tranfporting  Hopes  of  immor- 
 tal Life,  which  thou  haft  laid  up  for  all  thofe  that 
 love  and  fear  thee.  Let  this  Profpecfl  keep  me  fted- 
 faft  and  immoveable,  always  abounding  in  the 
 Work  of  the  Lord,  forafmuch  as  I  know  my  La- 
 bour ftiall  not  be  in  vain  in  the  Lord.     Jmen. 
 
 CHAP. 
 
[    ^77    ] 
 CHAP.     XVII. 
 
 CaOrr  Cuestiap. 
 
 Q:.  J/f/i-^ATh^ip^Y  Confequence  //  dediicibk  from 
 our  Saviour's  Refurrcdtion,  beftdes  the  Im^ 
 mortality  o/'owrSouls? 
 
 A.  ThQ  Rrfurreaion  of  o\lt  Bodies. 
 
 Ci  Hozv  IS  the  Refiirredion  of  our  Saviour  aji  Ar^ 
 gimcnt  of  our  Refurrccflion  ? 
 
 .'/.  Bccaufc,  having  promifcd  to  raife  us  up  his 
 own  RcfurreAion  is  an  evident  Proof  of  his  Power 
 to  perform  it.     Befides,  by  his  rifmgfrom  the  Dead  .  Cc 
 he  became  the  Firjl  fruits  of  them  that  jlept  •  which  *°- 
 ^irft-fruits,  among  the  Jezvs,  were  a  Pledge  and 
 JtarneltofafutureHarvcft. 
 
 a   What  are  -we  to  beheve  concerning  the  V^z^mv^ 
 redionc/z^^Body?  ^ 
 
 ^.  We  are  to  believe,  as  a  necefTary  and  infallible 
 1  ruth,  that  as  it  isappointed  for  all  Men  once  to  die 
 lo  It  IS  alfo  determined  that  all  Men  fhould  rife 
 W  Death;  dm  their  Bodies,  committed  to  the 
 Grave,  and  diifolved  into  Duft.  or  fcartered  into 
 Aflies.  fhall  at  the  laft  Day  be  re-collecled.  and  be 
 
 Wh'k 'r  '"".i^n  u^°"^' '  "^^^  ^^^  ^^^^  Bodies  that 
 lived  before  Oiall  be  revived  ;  that  this  Refurredtion 
 fhall  be  univerfal  the  Jufl  to  en,ov  everlafting 
 L  fe.  and  the  Wicked  to  be  condemned  to  ever? 
 ialting  Punifliment. 
 
 ^^j'hou^ht  we  to  eftablifli ,;,,//.,.,,  ,>;  ;/,,  Be- 
 lief of  the  Refurredlion  of  the  Body  ? 
 
 r\f\^'^'^''^^^}^  \'  °"^  °^^^^^  ^'^eat  Articles  of  the 
 
 the  I'^dcls  of  latter  Times,  n,ake  it  one  of  their 
 
 great  Oojcdlionsac^ramft  ChriHianitv,  uponthePre- 
 
 cnceof  the  Impomh.lity  of  the  Dodnne  ;  which 
 
 It  true,  had  made  it  highly  unrcafonablc  ro  !)avc 
 
 ^  been 
 
17B  Eajler  Tuefday. 
 
 been  propofed  to  the  Belief  of  Chriftians.  But  this 
 Article  is  not  only  pofTible,  but  highly  probable  to 
 Reafon,  and  upon  ChriUian  Principles  infallibly 
 certain. 
 
 Q^  Upon  zvhat  Account  u-as  the  RefurrcCtion  of 
 the  Body  thought  impoifiblc  by  the  Heathen  Philo- 
 fophers  ? 
 
 A.  Becaufe  they  thought  it  contrary  tot  heCourfc 
 of  Nature,  that  there  fiiouid  be  any  Return  from  a 
 pcrfeCl  Privation  to  a  Habit,  and  that  a  Body  per- 
 fectly dead  ihould  be  reltored  to  Life  again.  Among 
 the  Works  of  Nature  they  could  never  obferve  any' 
 Action  or  Operation,  that  did  or  could  produce 
 fuch  an  Effect.  And  indeed,  by  natural  Light, 
 ue  cannot  difcovcr  that  God  will  raife  the  Dead, 
 lor  that  depending  upon  the  Will  of  God,  can  be 
 no  othcrwife  known  than  by  his  own  Declarations; 
 yet  this  Dodtrinc,  when  made  known  by  Revelation, 
 evidently  contains  nothing  in  it  contrary  to  right 
 Reafon  ;  the  Poflibility  of  Things  not  fo  much  de- 
 pending upon  the  Power  of  Nature,  as  upon  the 
 Power  of  God. 
 
 Q^  JVhat  E-uldcnce  doth  right  Reafon  afford  us  for 
 the  Poflibility  of  the  Refurreition  rf  the  Body  ? 
 
 A.  The  Proof  of  the  necelfary  Exiitcnceofan  in- 
 fniitc  perfedl  Being,  arifcs  chicHy  from  thofe  vilible 
 Lffeds  of  his  WiiUom,  and  Power,  and  Goodnefs, 
 which  we  fee  in  the  Frame  of  the  Univerfe ;  from 
 whence  it  follows,  that  God  made  the  World,  and 
 gave  to  all  Creatures  Life  and  Breath  ;  which  makes 
 it  evident  to  Reafon,  that  he  who  can  do  the  greater, 
 can  undoubtedly  do  the  lefs  ;  it  being  plainly  alto- 
 gether as  eafy  for  God  to  raife  the  Body  again  after 
 Death,  as  to  create  and  form  it  at  iirit :  It  being  a 
 lefs  Hifcct  of  Power  to  raife  a  Body  when  refolved 
 into  Duit,  than  to  make  all  Things  out  of  nothing. 
 
 Q.  Biiiiiil  7;(5/ impollible  to  rally  the  fame  V  2^x1^ 
 cj  a  Body,  after  ihy  arc  mouldered  into  Duit,  and 
 
 have 
 
E after  T^uefday  -,  179 
 
 hd-v^  undergone  Variety  of  Changes^  aridjpy  infinite 
 Arcide-its  hav^  been  fcattcrcd  np  and  doivn  in  ihe 
 mrhlF 
 
 A.  It  is  true,  the  Heathens  obje^led  this  againfl 
 the  Primitive  Chrillians ;  and  in  order,  as  they 
 thought,  td  dif.ibufe  tliern  and  difappoint  them, 
 they  burnt  the  Bodies  of  the  Martyrs,  and  fcatter- 
 ed  their  Allies  in  the  Air  to  be  blown  about  by  the 
 Wind:  But  the. Wcakncfs  of  this  Objedlion  ap- 
 pears from  the  falfc  Foundation  it  is  grounded 
 upon,  it  wholly  depending  upon  a  Miilakc  of  the 
 Nature  of  God,  and  his  Providence,  as  if  it  did 
 not  extend  to  the  fmalleft  Thing's,  as  if  God  did 
 not  know  all  Things  he  had  m:ide,  and  had  them 
 not  always  in  his  View,  and  perfectly  under  his 
 Command ;  whereas  infinite  Knowledge  under- 
 ftands  the  moft  minute  Things,  and  infinite  Pow- 
 er can  order  them  as  he  pleafes. 
 
 Q^  But  how  can  Bodies;  that  have  been  devoured 
 by  Cannibals,  who  chiefly  live  on  hu?nan  FLJ/j^  or 
 Bodies  eaten  up  by  Filhes,  and  turned  10  their  Nou^ 
 rijhment^  and  then  thofe  Fiihes  perhaps  eaten  up  by 
 other  Men ^  and  converted  into  the  Subftancc  o/'/^dv'r 
 Bodies,  hozvjbould  both  ihefe^  at  the  Refurrcclioii,  re^ 
 cover  their  own  Body  ? 
 
 A.  In  order  to  fatisfy  this  Objedion,  it  muft  be 
 confidered,  that  the  Body  of  Man  is  not  a  conftant 
 and  permanent,  but  a  fuccellive  Thmg,  which  is 
 continually  fpending  and  renewing  itfelf,  loofing 
 fomething  of  the  Matter  it  had  before,  and  gaining 
 new  ;  fo  that  it  is  undeniably  certain  from  Experi- 
 ence, that  Men  frequently  change  their  Bodies,  m-\<\ 
 that  the  Body  a  Man  hath  at  any  Time  ot  his  Life, 
 is  as  much  his  own  Body,  as  that  which  he  hath  at 
 his  Death.  So  that  if  the  very  Matter  of  the  Body, 
 which  a  Man  had  at  any  Time  of  his  Life,  be  raifed> 
 it  is  as  much  his  own  and  the  fame  Body,  as  that 
 which  he  had  at  his  Death ;  which  does  clearly  folve 
 N  ^  the 
 
1 8o  Eajter  T^uefday. 
 
 the  foremcntioned  Difficulty,  lince  any  of  thofe 
 Bodies  he  had  an  any  Time  before  he  was  eaten,  is 
 every  whit  as  good,  and  as  much  his  own,  as  that 
 which  was  eaten.  It  hath  been  moreover  obferved, 
 that  fcarcc  the  hundredth  Part  of  that  we  eat  is  di- 
 gefled  into  the  Subftance  of  our  Bodies,  that  all 
 the  reft  is  rendered  back  again  into  the  common 
 Mafs  of  Matter  by  fcnfible  or  infenfible  Evacua- 
 tions ;  therefore  what  fliould  hinder  an  Omnipotent 
 Power  from  railing  the  Body  a  Cannibal  hath  de- 
 voured out  of  the  ninety-nine  Parts  which  return 
 into  the  common  Mafs  of  Matter  ?  Others,  to  an- 
 fwer  this  Difficulty,  think  it  not  improbable  that 
 the  Original  Stamina^  which  contain  all  and  every 
 one  of  the  folid  Parts  and  VefTels  of  the  Body,  even 
 the  minuteft  Nerves  and  Fibers,  are  themfelves  the 
 CJitire  Body:  and  that  all  the  extraneous  Matter^ 
 which,  coming  in  by  Way  of  Nourifhment,  fills 
 up  and  extends  the  minute  and  infenfible  VelTels, 
 of  which  all  the  vifible  and  fcnfible  VefTels  are  com- 
 pofed,  is  not  ftriclly  and  properly  Part  of  the  Body  ; 
 and  that  confequently  while  all  this  extraneous 
 Matter,  vv  hich  ferves  only  to  fwell  the  Body  to  its 
 juft Magnitude,  is  in  continual Flux^xhtOriginal Sia^ 
 mina  may  remain  unchanged,  and  fo  no  Confufion  of 
 Bodies  will  be  poffible  in  Nature.  They  have  fur- 
 ther fuppofed,  other  wife  to  folve  the  Difficulty, 
 that  in  hke  Manner  as  in  every  Grain  of  Corn  there 
 is  contained  a  minute  infenfible  feminal  Principle, 
 which  is  itfelf  the  entire  future  Blade  and  Ear,  and 
 in  due  Scafon,  when  all  the  reft  of  the  Grain  is 
 corrupted,  unfolds  itfelf  vilibly  into  the  Form  ;  fo 
 our  prefent  mortal  and  corruptible  Body  may  be  but 
 the  ExiruicV^  as  it  v.erc,  of  fome  hidden  and  at  pre- 
 fent infenfible  Principle,  which  at  the  Refurredion 
 faall  difcovcr  itfelf  in  its  proper  Form,  by  which 
 Way  culo  their  can  be  no  Confufion  of  Bodies  pof- 
 fible in  Nature.  And  .it  is  not  without  fome  Weight 
 
 that 
 
Ea/ferTuefday,  l8| 
 
 that  St.  Paul  made  ufe  of  the  fame  Comparifon, 
 and  that  the  ancient  Fathers  of  the  Church  have 
 ailedged  the  fame  Similitude. 
 
 Q^  JVhat  Confiderations  make  the  Refurrc(flion  of 
 the  Body  appear  to  he  probable  ? 
 
 A.  If  we  consider  the  Principles  of  human  Na- 
 ture, the  Paris  whereof  we  confift,  it  is  not  con- 
 ceivable that  this  prefent  Life  is  proportionable  to 
 our  compoiition  ;  the  Body  is  framed  by  God  as  a 
 Companion  for  our  immaterial  and  immortal  Souls; 
 but  by  Reafon  of  the  Shortnefs  of  our  Lives  they 
 are  quickly  feparated  fo  that  many  ignobler  Crea- 
 tures have  a  much  longer  Duration ;  therefore  it 
 is  very  probable,  that  this  is  not  the  only  Life 
 that  belongs  to  the  Sons  of  Men,  and  that  therefore 
 the  Soul  continues  fo  fhort  a  Time  with  the  Body, 
 becaufe  it  (hall  re-alTume  it.  Farther,  if  we  con- 
 lider  ourfelvcs  as  free  Agents,  capable  of  doing 
 Good  or  Evil,  and  fo  thereby  liable  to  Rewards  and 
 Punifhments,  it  feems  probable  we  fhall  rife  to  en- 
 joy the  one,  or  fuffer  the  other  ;  for  it  is  not  reafon- 
 able  to  think  the  Soul  alone  fhall  be  happy  or  mife- 
 rable,  becaufe  the  Laws  that  are  given  to  us  have 
 not  only  a  Refped:  to  the  Soul,  but  to  the  Body  alfo, 
 without  which  in  this  Life  the  Soul  can  neither  do 
 por  fuffer  any  Thing.  And  then  the  Confideration 
 of  Things  without  us,  the  natural  Courfes  of  Va- 
 riations in  the  Creatures,  raifc  the  Probability  of 
 our  Refurreclion.  The  Day  dies  into  Night,  and 
 rifes  with  the  next  Morning ;  the  Summer  dies  into 
 Winter,  when  the  Earth  becomes  a  general  Sepul- 
 chre ;  but  when  the  Spring  appears.  Nature  revlve.'^ 
 and  flouriflies  ;  the  Corn  lies  buried  in  the  Ground, 
 and  being  corrupted,  revives  and  multiplies;  and 
 can  wc  Think  that  Man ;  the  Lord  of  all  thefe  ; 
 
 Things  that  die  and  revive  for  him,  fliould  be  kept 
 under  the  Bands  of  Death  himfelf  ?  And  thous^h 
 this  appeared  impoffible  to  many  of  the  Heathens 
 N  3  ye5 
 
iSa  Eajler  ^uefday, 
 
 yet  fomcof  the  Axifcft  of  them  thought  it  not  o:ily 
 polTible  but  prob.iblc  ;  \\%  Zoyodjiir  among  the 
 CkaldifanSy  Thcrpompiis  among  the  Followers  of 
 AriJioiIt\  and  ahnolt  all    the  S/cuksy   as  they  are 
 
 Pc  vrr     quoted  by  Grc/iiu. 
 
 1. 2.  c.'ic.      Cl^  IP^'hal  p'^oof  is  their  for  //'(^  Refurrc(flion   of' 
 the  W)d)'  frnm  Divine  Revelation  ? 
 
 A.  God  lioth  promifed  it  in  the  Holy  vScripture, 
 and  hath  in  fcvcral  Inllanccs,  excmDlihcd  it  by  his 
 Pou  cr.  For  though  we  may  conclude  the  Kefur- 
 retlion  of  the  Body  to  be  pofTible,  from  that  Im- 
 mcnlity  of  Power  infeparablc  from  a  lieing  infi- 
 nite in  all  Ferfe6tions,  yet  the  infallible  Certainty 
 of  the  Refinrciftioii  muiT  be  built  upon  the  Decla- 
 ration ol  God's  Will  and  Fle^fure  to  etle'Cl  it. 
 
 (^  ii'hm  Notices  ot  this  Dodrine  0/  the  Kefur- 
 redion  of  the  Dead  iippcar  in  ihr  Old  Talhrnifnt  ? 
 
 A.  It  may  faiily  be  concluded  tr*>m  the  Book  of 
 Joby  and  it  is  plainly  affcrted  by  the  Prophet  Dafiitl, 
 
 jnbxix.     /  /:73:r,  faith  Jo/',  /ha'  my  RedctJiur  li\-(th,  and  that 
 
 25, 26  i^p  jfj^ji  y/j;;^  jii  (he  latter  Da\  upon  the  Earth ;  ami 
 though  after  jny  Skin  IP'orms  d'jhoy  this  Body,  yet  in 
 my  Plcjhfiall  I  fee  God,  i^c.  And  the  Prophet  Dj- 
 ;/;W  tells  us,  That  viauv  of  thcvi  that  Jhep  in  the  Diiji 
 of  the  Earth  Jhall  azcake^fome  to  everlafli^ig  Life,  and 
 fome  to  Shame  and  everlajling  Contempt.  The  Jews 
 indeed  interpret  the  Words  of  7^^  to  relate  to  the 
 Flappincfsof  the  next  Life,  without  any  Reference 
 to  the  Refurref/irn,  becaufe  they  will  not  here  dif, 
 cern  the  prpmi  fed  Redeemer :  Though  this  Doctrine 
 o{  the Re/'ur re f/icn  was  agreeable  to  an  ancicntTra- 
 dition  that  was  current  among  them,  as  appears 
 from  all  their  Writings,  and  particularly  from  the 
 TranOation  of  the  laft  Vcrfe  of  the  very  Book  of 
 Jol^  itfclf,  which  according  to  the  Seventy  runs  thus : 
 So  Job  died  being  eld  aiid  full  of  Days ;  but  it  is 
 n-ritien,  that  he  Jhali  rife  again  zvith  thofe  zvhom  the 
 Jj)rd  rifis  hp.  Some  modern  Commentators  under- 
 3  i^and 
 
 D;'n.  xii. 
 
 3. 
 
EajlerTuefJay,  183 
 
 iland  them  of  joh's  Exptxlation  to  be  reflored  to 
 his  former  temporal  Felicity ;  but  he  exprelles  him- 
 fclf  with  too  much  Alfurance  and  Certainly  for  a 
 Matter  of  that  Nature,  and  of  which  he  was  fo  far 
 from  having  any  Expecifation,  that  towards  the  lat- 
 ter End  of  rhe  Book  he  feems  to  defpair concerning 
 it.  The  Words,  therefore,  being  introduced  witii 
 fuch  a  remarkable  Preface,  Ver.  2^5,  24,  and  being 
 fuch  a  pertinent  Anfwer  to  the  Objcdions  of  his 
 Friends  who  accufed  him  as  a  Sinner,  upon  which 
 A'jcount  he  pleads  a  Redeemer,  whom  he  dcfcnbes 
 (landing  on  the  Earth  as  the  Judge  ot"  Quick  and 
 Dead  at  the  latl  Day  ;  it  is  moft  reafonable  to  apply 
 them  to  the  Refurretlion,  in  which  Senfc  Clemens 
 RomanuSy  Contemporary  with  the  Apoftles,  under. 
 llood  them,  as  did  many  of  the  Faihers  after  him  ; 
 and  by  Conformity  to  primitive  Antiquity,  they  are 
 fo  ufed  by  our  Church  in  the  Bnriai  O/fice.  The 
 TcfHiTiony  from  Daniel  is  conrtantly  by  the  Jews 
 themfelves  applied  to  the  Rffiirrcction ;  and  though 
 Heathens  and  Socinians  refer  it  wholly  to  the  De- 
 liverance from  AntiochiiSy  yet  that  can  have  no  Af- 
 finity with  the  everlaflingljfe  and  everlajling  Con- 
 leinpt  in  the  latter  Part  of  the  Verfe. 
 
 (^  How  did  o//r  Saviour  him/elf  refute  //j<^Saddu- 
 cees  from  the  Old  Teflament,  who  did  not  believe  the 
 RefurreClion  ? 
 
 A.  From  a  remarkable  PalTagc  in  Exodus:    As  Wzt.  x\\\, 
 touchiuo-lheRefurr^'c/ion  oftbeDead^  have  von  not  read.  3^'  '^.'■■.■ 
 faith  our  Saviour,  that  which  zvasfpoken  unto  you  by  6. 
 God^  fayijigy   I  am  the  God  of  Abrnh'^Wiy  and  the  God 
 of  ]  faac,  and  the  God  of  Jacob  ?  God  is  not  the  God  of 
 ihe  Dead,  but  of  the  Living.    Which  Argument  alio- 
 niflied  the  Multitude,  and  filenrcd  the  Sadducees: 
 for  under  theName  o'iGod  was  undcrftood  a.  gnat  Be-- 
 nefaclor;  and  to  be  their  God,  was  to  blei's  them  and 
 reward  them  in  an  extraordinaiy  Manner.     Now 
 Abraham,  Ifaac,  and  Jacob,  had  not  received  the 
 
 N  4  Prom  ties  , 
 
184  Eafter  Tue/day. 
 
 Promifes  they  expeded,  and  therefore  God,  after 
 their  Death,  ftill  defiring  to  be  called  their  God, 
 thereby  acknowledges  that  hq  had  a  Blefling  and  a 
 Reward  for  them  ftill,  and  confequently  that  he 
 would  raife  them  to  another  Life,  in  v;hich  they 
 might  receive  it.  By  which  it  is,  evident,  that  the 
 Refurreclion  of  the  Dead  was  revealed  under  the 
 Law ;  that  the  Pharijees  did  colled  it  thence,  and 
 
 Mat.xxiii.  that  the  SadduceeSy  who  denied  it,  erred,  not  knowing 
 
 ^3-  the  Scriptures,  nor  the  Power  of  God. 
 
 Q^  What  Inftances  in  the  QldTeftament  exeyn^ 
 plify  this  Truth  ? 
 
 A.  There  are  three  Examples  in  Fadl,  which 
 are  proper  to  confirm  our  Faith  in  this  Particular. 
 God  heard  the  Voice  of  Elijah  for  the  dead  Child  of 
 
 1  Kings     the  Widow  ofSarepia,  and  the  Soul  of  the  Child  came 
 
 into  him  again,  and  he  revived.    As  £///^^fucceeded 
 
 in  the  fame  Spirit,  fo  in  the  fame  Power,  for  he 
 
 sKingsiv.  raifed  the  Child  of  the  Shiinamite  from  Death  ;  nor 
 
 did  that  Power  he  had   die  together  with  him  ; 
 
 2  Kings     for  when  they  were  burying  a  dead  Man,  they  cafl- 
 xin.  21.     ^/j^  Man  into  the  Sepulchre  of  Elifha,  and  zvhen  the 
 
 Manzvas  let  down  and  touched  the  Body  ofEXifhd.,  he 
 revived  and  food  up  on  his  Peei. 
 
 Q^  /f7j^/ Declarations  of  the  Refurredlion  of  the 
 
 Body  appear  in  the  Gofpel  ? 
 
 Mat.  xx!i.      A,  Our  Saviour  f  ippofes  the  Refurre^ion  revealed 
 
 31.  32.      under  the  Law,  in  his  Difcourfe  with  the  Sadducees, 
 
 Ch.  X.  28.  He  cautions  his  Difciples  io fear  him  that  can  defiroy 
 
 Body  and  Soul  in  Plell.     Now  the  Body,  as  long  as 
 
 it  is  dead,  is  devoid  of  Scnfc,  and  fo  incap?ible  of 
 
 Torment,  till  it  be  raifed  to  Life  again.     He  pro- 
 
 lukex'iv.  mifcs  a  Rccompcnce  at  the  Rtfurrettiono{\}ci(tjif 
 
 ^•i-  to  thofe  that  relieve  the  Poor,  the  Maimed,  the  Lame, 
 
 Ch.  V.  28,  and  the  Blind.     He  politively  declares  in  St.John, 
 
 ^5'  that  the  hlour  is  coming,  in  which  all  that  are  in  their 
 
 Grave  sjhall  hear  his  Voice,  and fJjall  come  forth  ;  they 
 
 that  have  done  €ood  unto  the  Rcfurrec/ion  of  Life,  and 
 
 tlcv- 
 
leafier  I'ucfday.  185 
 
 they  that  have  done  Evil  unto  the  Rcfurre^hn  of  Dam^ 
 nation.     He  calls  himfelf  the  Refurneiion  and  the  phn  xi. 
 Life.     And  we  are  told  in  the  Revelation,  that  the  j^-^  ^^_ 
 Sea  Jhall  give  up  the  Dead  that  are  in  it,  and  Death  13. 
 and  the  Grave  deliver  up  the  Dead  which  are  in  them, 
 VI  order  to  be  judged,  every  Man  according  to  their 
 IVorks.     St.  P^«/ difcourlcs  before  the  Sanhedrim  of 
 the  Rcfurretlion  of  the  Dead.    In  his  Defence  before  Aasxx. e. 
 Ftiix,  the  Governor,  he  openly  profeifcs  his  Belief   ^^  ^  .^ 
 of  the  Refurremon  of  the  Dead,  both  of  the  fujt  and  ,5. 
 Unju}.  And  to  fome  of  the  Philofophers  he  appeared 
 to  be  a  Setter  forth  of  iUange  Gods,  be  caife  he  preach-  ch.  xvH. 
 a  unto  them  Jefus  and  the  Refurre^ion.     The  fame  >»• 
 Aportle  allures  the  CorinthiaJis,  that  we  vnij}  allap-  aCor.v. 
 pear  before  the  Judgment-feat  of  Chrift,  that  every  one  *°- 
 may  receive  the  Things  done  in  the  Body,  according  to 
 thai  he  hath  done,  whether  it  be  good  or  'bad.     He  tells 
 the  Philippians,  that  xXicLord  Jefus  Chrijljlj all  change  ch.xu.2u 
 our  vile  Body,  that  it  may  be  faJJoioned  like  unto  his 
 glorious  Body.    He  defcribes  the  Manner  of  the^  Re- 
 lurredtion  to  theThefalonians,  that  theDeadin  Chrift  1  Thcfr. 
 Jball  rifejirf  ;  and  with  the  Corinthians,  he  argues'^- '  ' 
 from  the  Certainty  of  Chri/rs  Refiirredion  to  the  i  Cor.  xv, 
 Neceflity  of  ours.    Thefe  Texts  fufficiently  prove, 
 that  the  Rcfurredion  of  the  Body  was  delivered  as 
 a  nccefiary  Article  of  Faith  from  the  Beginning  of 
 Chrillianity,  and  that  it  is  (till  the  Expectation  of 
 the  Faithful ;  ior  if  the  Dead  rife  not,  Chriftians  are 
 of  all  Men  mo  ft  miferable. 
 
 Q^  What  inftances  in  the^QW  Teflament  ^a^^»2- 
 plify  this  Truth  ? 
 
 A.  The  three  Inflances  under  the  Law  are  equal- 
 led by  three  recorded  in  the  Gofpel.    Our  Saviour 
 rcllored  to    Life  the  Ruler  of  the  Synagogue's  Mark  v. 
 Daughter;  he  had  CompafTion  on  the  Widow  of  J;,;,^,-.;, 
 Nain,  and  raifed  up  her  only  Son  that  was  dead  ;  15-      . 
 and  after  that  his  Friend  L(7::.7r.7J  had  been  dead  and  J"  "  '''* 
 |.un;-icd  four  Davs,  he  reftorcd  him  to  Life  again  in 
 
 the 
 
1 86  EafterTuefday. 
 
 the  Picfcnceof  many  of  they<f:c'/,  M'ho  thereupon 
 believed  on  bim.     But  all  the  Inlhnces  v^ere  ex- 
 ceeded  in  our  Saviour's  own  Refurredlion   which 
 fo  infinitely  maiiifefted  his  Power  and  Glory. 
 Q^  J'VhoJljdl  rife  at  the  lafl  Day  ? 
 A.  The  Refurredlion  M'ill  be  univcrfal ;  all  Man- 
 kind that  have  laid  down  their  Bt^dics,  and  com- 
 mitted them  totheSrave,  Ihal I  receive  them  agaiii  : 
 Afts         there  fhall  be  a  Refurre^/ion  of  the  Dead,  as  St.  Paul 
 x)civ.  15.   fays^  l;oth  of  the  Jujl  and  Unjuft.      This  is  evident 
 from  the  whole  Series  of  the  Gofpel,  fiom  the  fa- 
 mous Defcription  of  tlie  lafl:  Judgment  given  by  our 
 Saviour,  and  from  thofe  Texts  of  Scripture  that 
 prove  a  Refurreition  before-mentioned. 
 
 Q^  I'Vhat  are  thofe  advantageous  Qualities  thai 
 the  Bodies  of  good  Chrftians  Jhall  be  inverted  zvithal 
 at  the  Refurrcdlion  ? 
 
 A.  Our  Bodies,  now  liable  to  Pains,  Difeafcs, 
 J-ukc  XX.  ^^^  Death,  fhall  die  no  more,  but  Jhall  be  equal  unto 
 36.  the  Angels  ;  like  them  they  fliall  become  immortalm 
 
 their  Duration,  and  confequcntly  freed  from  all 
 thofe  troublefome  Accidents  to  which  they  are  now 
 expofed :  For  the  Reward  being  eternal,  the  Subject 
 of  it  mull  be  eternal  too.  //  is  fown  ni  Corrupt  ion  ^ 
 it  is  raifed  in  Incorrupt  ion. 
 
 Our  Bodies,  now  vile  and  corruptible,  fubjed: 
 
 to  Filth  and   Deformity,  Iball  be  raifed  glorious, 
 
 aI-'  ^^'^'  fpt^i'^didy  and  bright ;  thiy  {ivdW  fjiiie  like  the  Sun, 2.r\d 
 
 Phil.  iii.    flial  1  h^fa/bioned  like  to  the  glorious  Body  of  our  Blefjed 
 
 Saviour.     Which  is  credible  from  the  Relation  fo 
 
 often  mentioned  in  Scripture  betv/cen  0;r//?and  all 
 
 true  Chrillians,  he  being  the  Head,  and  they  the 
 
 Members  ;  and  from  the  mighty  Power  he  will  exert 
 
 for  the  effe\5ling  this  Change,  it  being  according  to 
 
 Phil,  iii,    the  working  of  that  mighty  Power  whereby  he  is  able  to 
 
 2*-  fibdue  allthiuos  to  himfelf.      ItisfozvninDiJhonour, 
 
 43.      '  ^"  it  is  raifed  in  Glory. 
 
 Our 
 
Ecijler  Tiiejday..  187 
 
 Our  Bodies,  now  rubjeifl  to  Wearinefs  by  La- 
 bour, to  Impotency  by  Wafling  and  Difcafes,  to 
 Decays  by  Age,  Ihall  be  railed  nimble^  f^^'o^ig,  and 
 aclive  ;  ih^yj/jall  be  able  lofoUozv  the  Lamb  ivhither-  Rev.xlv.^. 
 Joever  he  goeth ;  they  (hall  be  endowed  with  fuch 
 "^Strength  and  Vigour,  as  flrill  fupport  them  for 
 ever  \x\  the  fame  State,  without  any  Change  or  De- 
 cay.  It  ujo'xn  in  If'eabufs,  it  is  raijcdin  Po-.ver. 
 
 Our  Bodies,  now  acted  only  by  animal  and  vital 
 Spirits,  fhall  then  be  poiTeHcd  and  aded  by  the 
 Holv  Spirit ;  and  being  now  chiefly  fitted  for  the 
 Operations  of  Flefli  and  Blood,  and  alfeClcd  with 
 the  natural  Senfations  of  Pleafure  and  Pain,  fliall 
 be  then  fo  refined,  as  to  become  proper  Inftruments 
 for  the  Operations  of  our  Minds,  to  which  they 
 lliall  be  no  longer  a  Clog  and  hnpediment  as  they 
 are  m  this  Life,  but  fliall  ferve  them  and  depend 
 upon  them.  //  is  Jove n  a  natural  Body  ;  but  it  is 
 rai/td  a  fpiritual  Body. 
 
 \\  iVbat  K.nd  of  Bodies /az//  the  Wicked  have 
 at  the  Rcfurre:t!on  ? 
 
 A.  Their  Bodies  Ihall  be  immortal,  that  they 
 may  be  fitted  for  that  erernal   Punilhment  they 
 have  drawn  upon  themfelvxs,  wherein  they  will 
 always  fuffer  without  confuming;  Depart ^ye  ciirfed^  ^^a'-^^- 
 into  everlaftiiio  Fire. 
 
 Q^  IVhat  Influence  ought  the  V>t\'w^  of  ihe  Rcfur- 
 red:ion  of  the  Body  ti  have  upon  us  f 
 
 A.  It  fl^iould  make  us  reverence  ourfelves,  and 
 not  pollute  our  Bodies,  thcfc  Temples  of  the  Holy 
 Ghott,  with  fenfual  and  brutilh  Luffs,  but  by  Pu- 
 rity and  Sobriety  to  prepare  them  for  that  Honour 
 and  Happinefs  they  are  deligned  for.  It  fliould  fup- 
 port us  under  thofe  Miferies  and  Infirmities  our 
 Bodies  are  fubjed:  to  in  this  Life  ;  fmrc,  when  we 
 takethen*  up  again,  they  fhall  be  no  moreliable  to 
 i^ains,  or  Difeafcs,  or  to  DifTolution  ;  for  Death 
 "^ji'ill  befivallozK-edup  in  Viffory.  It  Ihould  mortify  in 
 
 us 
 
J  88  EafterTuefday. 
 
 us  all  fenfual  Satisfaction,  that  our  Bodies  may  be- 
 come obedient  and  tradable  to  the  Motions  of 
 God's  Holy  Spirit.  It  (hould  comfort  us  upon  the 
 Death  of  our  Friends  and  Relations,  who  are  not 
 perilhed,  but  fallen  afleep,  and  fhall  awake  again 
 in  greater  Perfe(5tion  and  Glory.  It  lliouldarmus 
 againft  the  Fear  of  our  own  Death,  lince  we  are 
 allured,  that,  after  our  Bodies  are  crumbled  into 
 Dull,  and  become  the  Food  of  Worms,  they  fhall 
 be  quickened  at  the  general  Refurre6lion,  and  be 
 changed  and  made  glorified  Bodies.  Above  all,  it 
 Ihould  make  us  exercife  ourfelves  to  keep  our  Con- 
 fciences  void  of  Offence  both  to  God  and  Man, 
 that  we  may  not  forfeit  that  blefled  Immortality  of 
 our  whole  Man,  Body  and  Soul,  which  our  bleffed 
 Saviour  hath  prom  i fed  to  all  thofe  that  perfevere 
 in  his  Service  to  the  End  of  their  Days. 
 
 The     PRAYERS. 
 I. 
 
 bry  d^       A  ^"^^g^^y  QQ^i  who  through  thy  only-begottea 
 
 Effefts  of  xjL  Son  J  ejus  Chrijly  haft  overcome  Death,  and 
 
 chriji'^      opened  unto  us  the  Gate  of  everlafting  Life ;  I 
 
 \Xqu.         humbly  befcech  thee,  that,  as  by  thy  fpecial  Grace 
 
 preventing  me,  thou  doft  put  into  my  Mind  good 
 
 Defires,  fo  by  thy  continual  Help  I  may  bring  thq 
 
 fame  to  good  Effed:,  through  Jrfus  Chrijt  our  Lord, 
 
 who  liveth  and  reigncth  with  thee  and  the  Holy 
 
 Ghoft,  ever  one  God,  World  without  End.    Ameiu 
 
 n. 
 
 E^.Kenn.    T  Bclievc,  O  Vidionous  J cf II ^  that  by  the  Virtue 
 
 ProfelTion      ■  -  -—         .-...^.. 
 
 I 
 
 profeffion  j^  of  thy  Refurrcdion,  all  thc  Dcad  ftiall  rifc,  bad 
 Faith  in  as  Well  as  good ;  all  Glory  be  to  thee,  by  whom 
 ycaion""^*  Death  is  /wallowed  up  in  Victory, 
 
 I  believe,  O  Almighty  Jeju^  that  by  thy  Power 
 all  fhall  rife  with  the  fame  Bodies  they  had  on  Earth; 
 
 that 
 
Eafter  Tuejday*  189 
 
 that  thou  wilt  re-colled  their  fcattered  Dud  into  the 
 fame  Form  again,  that  our  Souls  (hall  be  re-unitcd 
 to  our  Bodies,  that  we  ftiall  be  judged  both  in  Body 
 and  Soul  for  the  Sins  committed  by  both ;  that  the 
 Bodies  of  the  Wicked  Ihall  be  fitted  for  Torment, 
 and  the  Bodies  of  the  Saints  changed  in  Quality, 
 and  made  glorified  Bodies,  immortal  and  incorrup- 
 tible, fitted  for  Heaven,  and  eternally  to  love  and 
 enjoy  thee,  for  which  glorious  Vouchfafement  I 
 will  always  praife  and  love  thee.     A7nen. 
 
 III. 
 
 ALmighty  God,  whofe  Works  are  great  and  For  a 
 marvellous,  whofe  Ways  are  juft  and  true  ;  S'rfec- 
 thou  art  infinite  in  Power,  and  therefore  nothing  tion  to 
 is  impoffible  to  thee  ;  thou  art  abundant  in  Good-  ^1^"*^ 
 nefs  and  Truth,  and  therefore  w  hatever  thou  haft 
 promifed  (hall  come  to  pafs.  Fit  and  prepare  me, 
 O  Lord,  by  the  Afliftance  of  thy  Grace,  for  that 
 blefled  Immortality  of  Body  and  Soul,  which  thou 
 haft  made  the  Portion  of  all  thofe  that  love  and  fear 
 thee.  Let  me  never  defile  my  Body  by  fenfualand 
 brutifti  Lufts,  fince  thou  haft  defigned  to  make  it 
 immortal  and  incorruptible.  Let  me  never  fink 
 under  the  Burthen  of  my  prefent  Infirmities  and 
 Miferies ;  fince  :hoii  haft  gracioufly  promifed  to 
 reward  my  Patience  and  Submiifion  with  a  glorious 
 Body,  no  more  liable  to  Pams,  or  Difcafes,  or 
 Difiblution.  Let  me  not  immoderately  grieve  for 
 thofe  Friends  and  Relations  that  flcep  in  the  Lord, 
 becaufe  they  lliail  awake  at  the  laft  Day  in  gi  eater 
 Pcrfcftion  and  Glory.  Let  not  the  Thoughts  of 
 Death  be  any  lon.L!:cr  uneafy  to  me,  for  that  it  re- 
 duceth  my  Body  to  Dull;  1  know  ihat  my  Re- 
 deemer livcth,  and  that  he  fliall  ftand  upon  the 
 Earth  at  the  laft  Day  ;  and  though  after  my  SKm, 
 Worms  dcftroy  my  Body,  yet  in  my  Fk-ih  fhall  1 
 fee  God.  Oh,  let  thefe  great  and  precious  Promifcs 
 
 fo 
 
tgo  S/.  Mark  the  Evangelift. 
 
 fo  influence  my  Life  and  Converfation,  that  I  may 
 efcapc  the  Corruption  that  is  in  the  World  through 
 Lull,  and  by  purifying  myfelf  as  thou  art  pure, 
 may  partake  of  the  Divine  Nature  in  thy  heavenly 
 Kingdom,  through  the  Merits  of  _7<f///.^•  C/^r//?,  my 
 Lord  and  Saviour.     Amen. 
 
 CHAP.    XVIIL 
 
 ^t  Mark  tfje  Cbangelia. 
 
 April  25. 
 
 Q^  T/T/'HA'T  Feilival  doth  the  Church  celebrate  this 
 ^^    Day? 
 
 A.  That  of  the  Evangelifl:  St.  Mark. 
 
 Q^  Jl'hat  mean  you  by  an  Evangftlift  ? 
 
 A.  The  Name  was  at  firft  given  to  all  thofethat 
 preached  the  Gofpel.  But  afterwards  it  came  to 
 be  confined  to  thofe  Four  that  writ  the  Hiftory  of 
 the  Life  and  Preaching  of  our  Saviour  Jcfui  Chrijl : 
 Whofe  four  Go/pels  make  Part  of  the  facrcd  Canon 
 of  Scripture. 
 
 Q^  JVhat  do  you  mean  by  the  IVord  Gofpel  ? 
 
 A.  It  is  of  3iJA-;«  Original,  in  which  Language 
 it  fignifies  a^cot/  IVord^  and  anfwers  to  E-juyyeXm  in 
 Greek,  whicti  imTpoT'cs  good  News ^  or  good  Tidings. 
 In  the  facred  Ufc  of  the  Word,  there  fcems  to  be 
 a  Figure  very  common  and  ordinary,  whereby 
 what  lignifies  good  News,  is  fet  to  denote  the  Hii- 
 tory  of  that  good  News ;  as  the  Hill:ory  of  the  Birth, 
 Life,  Adfions,  Precepts,  Promifes,  Death,  Refur- 
 rcOilon,  and  Afcenfion  of  Chri/i,  is  that  Gofpel, 
 which,  of  all  other  Relations,  we  Chriftians  ought 
 to  look  upon  as  good  Tidings  of  great  Joy. 
 
 Q^  Of  what  Authority  are  the  four  Gofpels  that 
 make  Part  of  the  facred  Canon  of  Scripture  ? 
 
 ^  A,  The 
 
St.  Mark  //v  Evjngelift.  ^^i 
 
 A    The  whole  Church  of  Chrifc  has   received 
 them  from  the  Beginning,  as  the  genuine  Writings 
 cfthofe  yJpofiles  ^nd  Evan^elijts  whofc  Names  they 
 bear  ;  and  hath  tertificci  that  they  were  de  ivered  to  ^^^^  ^^^^ 
 ihcm  bv  tlic  Apo'.Ucs  as  the  ioHn.hition  and  tilUir  of  ^.^r.  i.b. 
 tbcir  Faith.  They  were  owned  as  Writings  divinely  3-  c  .. 
 nifpircd;  whereupon  Copies  of  thefe  ^YM  vverc 
 carried  by  the  Dilciples  ot  the  ApolUes,  or  /Ipofto^ 
 I'c  Men  'to  all  the  Churches  they  converted  or 
 elhibliihed  ;  they  were  read  from  the  Br^gmning  in 
 all  Chriftian  Affemblies  on  the  Lord  s   Day,  ana 
 cited  in  the  fecond  Caiiurv  for  the  Confirmation  j,f  Mau. 
 of  the   Kulh,  and    the  Convi(5lion    ot   Heretics,  ^vox... 
 ^vhich  is  a  futficient  Proof,    that  they  are  the  ge- 
 nuine Works   of   thofe  Apoftles   and  iLvangehfts 
 ^yhofc  Names  they  bear,  and  worthy  to  be  received 
 as  the  Records  of  our  Faith.  ,,    ,  . 
 
 Q    If'^jiit  Account  ha-ve  we  of  St.  MaiK:  r 
 A    He  was  doubtlefs  born  of  Jfivijh  Parents  iiicmn. 
 ori-inally  defccnded  of  the  Tribe  of  Levi.     And  ];-'; '- 
 thiols  very  much  confirmed  by  his  Style,  wherein 
 he  ufes  i\\t  Ht'bre':^  Manner  of  exprclTinghimlclt ; 
 neither  docs  his  Roman  Name  fuggcl^  any  Evidence 
 to  the  contrary,  bccaufe  it  was  cuftomary  with  the 
 Je^vs  when  they  travelled  into  toreign  ^  arts,  el- 
 pecially  into  the  European  Provinces  ot  the  Roman 
 Empire,  10  adapt  to  rhemfclves  an  Appellation  ot 
 that  Kind.      He  was  converted  by  tome  ot  the 
 Apol^les,  probably  by  St.  Pcicr,  to  whom  he  was  a 
 conl>ant  Companion  in  all  his  Travels,-  fupplying 
 the  Place  of  an  Emanueujis.z.wd  Interpreter. 
 Q.   IVhat  Need  u-as  there  of  an  I  ntcrpreter :   _ 
 yl.  Though  the  Apolllcs  were  divinely  infpircd 
 and  had  the  Gift  of  Languages  conferred  upon 
 them  •  yet  was  the  Interprdation  of  Tongues  a  Critt .  c^r.  x 
 more  iDcculKir  to  fome  than  others.     For  Chril^ian  ^'• 
 Airemblics  in  thofe  Days  being  frequently  made  up 
 of  Men  of  D  Ifercnc  Nations,  who  could  not  under- 
 
 Itand 
 
xg:Z  St,  Mark  the  Evangel  if t, 
 
 fland  what  the  Apoftles  and  others  had  fpoken  to 
 I  Cor.  XIV.  {.|^g  Congregation;  fome  were  enabled  to  inter- 
 pret what  others  did  not  underftand ;  and  to  fpeak 
 it  to  them  in  their  own  native  Language.  And  it 
 is  probable  it  might  be  St.  Mark's  Talent  to  ex- 
 pound St.  Peter's  Difcourfes  after  this  Manner. 
 
 Q^  Where  was  St.  Mark/^;?/  to  plant  Chrifi:ianity[? 
 
 A,  He  was  by  St.  Peter  fent  into  Egypt y  jfixing 
 his  main  Refidence  at  Alexandria^  and  the  Places 
 thereabout.  Where  fo  great  was  the  Succefs  of 
 f"c^^r^'^'  ^^^  Miniftry,  that,  according  to  EiifebiiiSy  he  con- 
 '^'  verted  Multitudes  both  of  Men  and  Women,  not 
 only  to  the  embracing  the  Chriftian  Religion,  but 
 to  a  more  than  ordinary  drift  Profeflion  of  it. 
 
 Q^  Did  this  Evangel ift  confine  his  Preaching  to 
 Alexandria,  and  thofe  Parts  f 
 
 A.  He  afterwards  removed  Wejlward  to  the 
 Farts  of  Lihya^  going  through  the  Countries  of 
 Marmorica^  Pentapolis^  and  others  thereabouts ; 
 where  notvvithftanding  the  Barbarity  and  Idolatry 
 of  the  Inhabitants,  yet  by  his  Preaching  and  Mi- 
 racles he  planted  the  Gofpel,  and  confirmed  them 
 in  the  Profeflion  of  it.  And  upon  his  Return  to 
 Alexandria^  he  wifely  ordered  the  Affairs  of  the 
 Church,  and  provided  for  Succeflion  by  conftitu- 
 ting  Bifhops,  and  other  Officers  and  Pallors. 
 
 Q^  Hoiv  did  St.  Mark  fiiffer  Martyrdom  ? 
 
 A.  About  Eaftcry  at  the  Time  the  Solemnities  of 
 Scrapis  happened  to  be  celebrated ;  the  People  being 
 excited  to  a  Vindication  of  the  Honour  of  their 
 Idol,  broke  in  upon  St.  Mark,  while  he  was  em- 
 ployed in  Divine  Worfhip,  and  binding  his  Feet 
 with  Cords,  dragged  him  through  the  Streets,  and 
 ihrufi:  him  into  Prifon,  where  in  the  Night  he 
 had  the  Comfort  of  a  Divine  Vifion.  Next  Day  the 
 ~  tnraged  People  renewed  the  Tragedy,  and  ufed 
 him  in  the  fame  Manner,  till  his  Fielh  being  raked 
 off,  and  his  Blood  run  out,  his  Spirits  failed,  and 
 
 he 
 
Si.  Mark  t/je  Eva?igeHJi*  1 93 
 
 he  expired.  Some  add,  that  they  burnt  hisBody, 
 and  that  the  Chriftiaiis  decently  entombed  his  Bones 
 and  Afhes  near  the  Place  where  he  ufed  to  preach. 
 But  all  this  Account  is  given  by  Authors  vvhofe 
 Credit  we  cannot  depend  upon  ;  and  therefore  muft 
 be  received  with  Grains  of  Allowance. 
 
 Q.   JVere  his  Remains  afterwards  removed? 
 
 A.  They  were  with  great  Pomp  tranflated  from 
 Alexandria  to  Venice^  as  is  aiTerted  by  fome  Writers ; 
 and  though  there  is  great  Reafon  to  doubt  the 
 Truth  of  this  Relation,  yet,  however,  he  is  adop- 
 ted the  tutelar  Saint  and  Patron  of  that  Republic^ 
 and  has  a  very  rich  and  (lately  Church  ercded  to 
 his  Memory.  -, 
 
 Q^  What  Wrilings  did  this  Evangelifl:  leave  behind 
 him  /* 
 
 A,  Only  his  Go/pel  which  was  written  at  the  En- 
 treaty of  the  Converts  at  Rome,  who,  not  content 
 to  have  heard  St.  Peter  preach,  prefled  St.  M^/r/^,  Eufcb.ubi 
 his  Difciple,  that  he  would  commit  to  Writing  an  *•<=•  ^5-- 
 hiftorical  Account  of  what  he  had  delivered  to 
 them  ;  which  he  performed  with  no  lefs  Faithfulnefs 
 than  Brevity ;  and  being  perufcd  by  St.  Peter,  was 
 ratified  by  his  Authority,  and  commanded  to  be 
 read  publickly  in  their  religious  Aflemblies.  It 
 may  very  well  be  looked  upon  as  a  Supplement  to 
 St. Matthew's  Gofpel ;  for  by  the  Light  this  gives, 
 that  becomes  more  clear  and  perfpicuous. 
 
 Q^  IVhy  is  this  Gofpel  frequently Jlylcd  St.  Peter' J  f 
 
 A.  Not  fo  much  becaufe  dictated  by  him  to  St. 
 Mark,  as  becaufe  he  principally  compofed  it  out  of 
 that  Account  which  St.  Pf/<?r  ufua'ly  delivered  in 
 his  Difcourfes  to  the  People,  and  becaufe  it  received 
 the  Stamp  of  St.  Pt'.Vr's  Approbation. 
 
 Q^  P^hat  particular  Proof  is  there  of  his  Impar^ 
 tialityr 
 
 A,  In  that  he  is  fo  far  from  concealing  the 
 ihameful  Fall  and  Denial  of  St.  Pc/fr,  who  was  his 
 
 O  dear 
 
194  ^^'  Mark  the  Evangelijt, 
 
 fi%r''  dear  Tutor  andMafler,  that  he  relates  it  with  fomc 
 particular  Circumftances  and  Aggravations,  which 
 the  other  Evangelifis  take  no  Notice  of. 
 
 Q^  What  may  zve  learn  from  the  Obfervation  of 
 ibis  Feftival? 
 
 A.  That  a  good  Chriflian  ought  to  inflru(5t  by 
 his  Example,  as  well  as  by  his  Difcourfe.  That 
 when  God  tries  his  Servants  with  extraordinary 
 Sufferings,  he  fupplies  them  with  a  proportionable 
 Afliftance  for  their  Support,  that  the  Light  of 
 the  Gofpely  though  admirably  fitted  to  conducfl  us 
 into  the  Paths  of  Happinefs,  yet  will  certainly  in- 
 ereafe  our  Condemnation,  if  wc  do  not  govern  our 
 Lives  by  the  Maxims  of  it.  That  we  ought  to  be 
 very  thankful  to  God,  for  having  inftrudlcd  his 
 Church  with  the  heavenly  Dodlrincof  this  Evange-^ 
 lijl^  and  to  fhew  our  grateful  Senfe  of  this  valuable 
 Treafure,  by  reading  his  Gofpcl  frequently  and  at- 
 f  tentively,  and  fo  firmly  believing  thofe  Things 
 
 which  he  relates,  that  we  may  reap  all  thofe  Ad- 
 vantages God  defigned  for  us  in  that  Revelation  of 
 his  holy  Will. 
 
 Q.  Ought  all  Chrijlians  to  read  the  Scriptures  ? 
 
 A.  The  very  £;z<^and  Dffg7i  for  which  they  were 
 writ  does  fufHciently  prove  this,  becaufe  they  con- 
 tain the  Terms  and  Conditions  of  our  common 
 Salvation  ,  without  the  Knowledge  and  PradUcc  of 
 which  v/e  can  never  attain  Happinefs.  The  Articles 
 of  our  Faith  propofed  in  Scripture,  and  the  Precepts 
 for  theDiredlion  of  our  Lives,  neceflarily  affc6l  all 
 the  Members  of  the  Chriflian  Church;  and  there- 
 fore ought  they  carefully  to  be  read  and  fludied  by 
 all  People.  Belides,  we  find  thefe  holy  Writings 
 addrcfTcd  to  Chriftians  in  general.  Our  Saviour  s 
 Sermons  were  preached  to  the  Multitude  as  well  as 
 xCor.  i.  1.  to  his  Difciplcs.  The  Apojtles  dircdt  their  Epilllcs 
 to  c^//  the  Saints^  which  implies  all  the  profeffors  of 
 
 Chrifjtianity ; 
 
 4 
 
Sf,  Mark  r^e  Evange1ifl»  19^ 
 
 Chrillianity;  and  to  the  Twehe  Tribes  feat tered]-^-''- ■i- 
 abroad ;  which  were  i\\<tjezvtjh  Chriftians  difpcrf- 
 ed  over  the  World.     The  Bercans  are  commended  a^s  mvII. 
 for  fear  thing  the  Scriptures  ^  and   Timothy  praifcd  "• 
 for  havi?!^  kmzvn  them  from  a  Child.     And  as  they  a  Tim.  iii. 
 are  the  Power  of  God  unto  SalvatioUy  fo  they  are  a  [5j^  .  ^^ 
 fnre  Word  of  Prophecy^  to   \\  hich  all  People  are  e  ivt.i.'igl 
 bound  to  have  a   Reorard,  that  value  the  Things 
 Avhich  belong  to  their  eternal  Peace. 
 
 Q^  What  was  the  Pra^ice  of  the  Jews  and  the 
 Primitive  Church  in  this  Matter  ? 
 
 A.  It  was  the  conftant  Cullom  of  theyt'WJ,  not 
 only  to  read  and  preach  their  Laxu  every  Sabbath- 
 dav  in  their  Synagogues  ;  but  it  is  made  the  Cha- aAs  xiii. 
 rader  of  agood  Man  anions  them  to  meditate  up-  ^7-,  . 
 
 o  o)  'P  fa  lis. 
 
 on  it  Day  and  Night.  The  Primitive  Fathers  prefs 
 the  reading  of  the  Scriptures  upon  the  People  as  a 
 Matter  of  indifpenfable  Obligation  ;  as  the  bed 
 Prefervative  againfl:  heretical  Opinions,  as  well  as 
 a  bad  Life;  and  in  order  to  this  Purpofc,  the  an- 
 cient  Church  took  Care  to  have  the  Bible  tranjlatcd 
 into  all  Languages  ;  which  fufficienily  lliews  they 
 thought  it  o'v'ght  to  be  read  by  the  Faithful  of  all 
 Nations,  And  there  is  a  notorious  Matter  of  Fact 
 prefervcd  as  an  Evidence,  that  the  Scriptures  were 
 then  common  to  all  People.  Among  other  Methods 
 to  deftroy  Chriftianity,  one  was  to  force  from 
 Chriftians  their  Bibles^  and  to  burn  them ;  and 
 there  were  many  of  both  Sexes,  and  all  Degrees, 
 ■who  chofe  rather  to  die,  than  deliver  up  thofc  /?:- 
 cred  Records  ;  and  they  who  through  Fear  of  Death 
 complied,  were  ftylcd  Traditors,  as  a  Mark  of  In- 
 famy ;  which  could  not  have  been,  if  they  had  had 
 no  Bibles  to  deliver  up. 
 
 Q^  Are  n':t  People  apt  to  wreji  the  Scriptures  Iq 
 their  own  Dejlru^ion  ;  and  hath  not  the promifcuous 
 Ufe  of  them  been  the  Occafion  of  Here  fie  <  f 
 
 O  2  ^  A.  Th;s 
 
196  St,  Mark  the  Evangelijl. 
 
 A.  This  only  proves,  that  the  bell  Things  may- 
 be abufed ;  and  though  this  very  Inconvenience 
 happened  in  the  Time  of  St.  PeteVy  yet,  for  the 
 Cure  of  it,  he  no  where  forbids  the  Reading  of 
 them.  And  as  to  Henfies,  they  generally  owe  their 
 Rife  to  Men  of  Learning  and  Parts,  who  have  not 
 Humility  and  Modefty  enough  to  fubmit  to  the 
 univerfal  Belief  of  Chriftians,  and  who  are  am- 
 bitious to  diftinguifh  themfelves  from  the  reft  of 
 Mankind. 
 
 Q^  But  how  doth  it  appear  that  /y&^  Scriptures  are 
 /^^  Word  of  God? 
 
 A.  That  the  Scriptures  were  revealed  by  God, 
 
 and  that  theThings  contained  in  them  w-ere  not  in- 
 
 john  iv.    vented  by  Men,  is  evident  from  what  the  Authors 
 
 Roni!  x'.^*  of  the  Books  of  Scripture  affert  themfelves.    They 
 
 i\,isc.     profefs  that  the  Dodlrine  they  taught  was  received 
 
 \^^^^^'''' from  God  \\\r[\{tU:    The  Word  fpoken  by  them  is 
 
 Col.  i.  25.  ftyled  the  IFordofGod:  The  Witnefs  they  bear  is 
 
 i£m.  x'v!'  called  the  ^ejlimony  of  God;  their  Preaching,  the 
 
 16.        '  Gofpel  of  God.     And  that  the  Apoftles  might  not 
 
 f^^^"  ^^26.  ^^^  ^^  delivering  to  others  what  they  had  received 
 
 from  our  Saviour,  he  promifed  them  \\\s,  Holy  Spirit 
 
 to  guide  them  into  all  Truth  ;  and  that  the  Holy  Ghoft 
 
 Jhould  bring  all  thofe  Things  he  had  taught  them  to  tfjeir 
 
 A(5is  ii.  4.  Remembrance.    And  accordingly  the  Holy  Ghoft  did 
 
 defcendupon  the  Apoftles  in  miraculous  Gifts  and 
 
 Graces  upon  the  Day  of  Pentecoft.  St.  P<^/^r  affirms 
 
 iPet.Li2,  of  them  all  in  general,  that  i\i^y  preached  the  Gofpel 
 
 by  the  Holy  Ghofi  fent  down  from  Heaven,     St,  Paul 
 
 ispoficive,  that  the  great  Things  belonging  to  the 
 
 1  Cor,  ii.  Gofpel  God  revealed  to  them  by  the  Spirit.  And  de- 
 
 ■^°j^  ...     clares  moreover,  that  God hadmade  known  this  Reve- 
 
 3,5.'     *    lation^  not  only  to  him^  but  to  the  Ap  files  and  Pi-ophets, 
 
 by  the  Spirit.    Now,  that  the  Books  of  Scripture 
 
 were  written  by  thofe  Perfons  whofe  Names  they 
 
 bear,  and  that  they  were  received  by  the  Church  as 
 
 infpired  Writings,  ia  the  Age  wherein  they  were 
 
 writ, 
 
St.  Mark  the  Evangehft.  1 97 
 
 writ,  we  have  a  general  and  uncontrolled  Tefti- 
 mony  of  all  Ages  tranfmittcd  down  to  us,  ^yhlch 
 is  the  utmoft  Proof  a  Thing  of  that  Nature  is  ca« 
 pable  of.    And  farther,  to  evidence  that  they  who 
 wrote  thofe  Books  were  faithful  Hiftorian^    and 
 unqueftionabicWitnclTes,  they  reported  thcThings 
 they  had  fcen  and  heard,  and  gave  the  utnooft  Proot 
 Men  could  do  of  their  Integrity,  in  laying  down 
 their  Lives  in  the  Confirmation  of  the  Iruth  ot 
 what  they  related.     And,  to  (hew  that  they  were 
 no  Impoftors,  they  wrought  fuch  Miracles  as  were 
 Teftimonies  from  Heaven,  that  they  were  divine 
 Perfons,  and  that  what  they  faid  was  to  be  credit- 
 ed.    As  to  the  Old  "tejtament,  the  Authors  ot  the 
 ^w  atteft  the  Droinity  of  it ;  particularly  St.P^///, 
 who  affures  us,  that  all  Scripture  is  given  by  hjpi-  .Tim.  hj. 
 ration ;  the  Books  of  the  Old  Tef lament  being  called 
 ib  by  Way  of  Eminency.  ,^    r  •     • 
 
 Q^  Pnerein  confift  the  Perfe^ion  and  Perfpicuity 
 of  the  Holy  Scriptures  f' 
 
 A.  In  that  whatever  is  necelTary  for  us  to  know 
 and  believe,  to  hope  for  and  pradlife  in  Order  to  Sal- 
 vation, is  fully  contained  in  thofe  holy  Volumes. 
 And  that  chofc  neccifary  Things  are  there  treated 
 with  fo  much  Plainnefs  and  Clearnefs,  as  to  be  lut- 
 ficicntly  undcrftood  by  thofe  who  make  a  "ght  Ule 
 of  their  Rcafon,  and  bring  a  fit  Temper  and  Dil- 
 pofition  of  Mind  for  the  underftandingof  them. 
 
 CX  IVith  vcbat  Preparation  of  Mind  ought  zve  to 
 read  the  Scriptures,  zvho  acknowledge  the  divine  Au^ 
 
 thoritv  of  them  ?  ,  .  ■,    • 
 
 y^.^With  that  Refpcd  and  Reverence  which  is 
 due  to  ihcOracles  of  God;  with  Humility  and  Mo- 
 defty,  from  aSenfe  of  our  ownWcaknefs,and  God's 
 Perfedion ;  and  with  earneft  Prayer  for  the  divine 
 AiTiftance,  with  Minds  free  from  Prepofepon  and 
 Prejudice,  from  Vanity  and  Confidence  in  our  own 
 Abilities ;  and  with  an  hone  ft  and  pious  Difpojition  of 
 
 O  3  Soul ; 
 
1 98  St.  Mark  l^e  Evangelifl, 
 
 johnvii.    Spul ;  for  He  that  doth  God's  IFill;  Jhallknow  of  th^ 
 
 ^7-  Docirine^  whether  it  be  of  God, 
 
 Q^  Hoin  may  we  make  the  heading  of  the  Holy 
 Scriptures  moft  beneficial  tousi 
 
 A.  By  diligently  confidering  the  Dejign  of  the 
 Author  of  each  Book  of  Scripture ;  and  what  is 
 the  Siibje^ho.  chiefly  handles,  with  x.\\tOccafionoi 
 his  Writing.  By  explaining  difficult  Places  by  thofe 
 that  are  more  clear ;  diftinguiihing  between  literal 
 and  figurative  Expredions ;  and  never  having  Re- 
 courfe  to  Metaphors  and  Figures^  but  when  fome- 
 thing  abfurd  refults  froni  their  being  taken  in  a 
 proper  arid  literal  Senfe.  By  confining  ourfelves 
 to  the  natural  Signification  of  Words,  the  ufual 
 
 <  Forms  of  Speech,  and  the  Phrafeology  of  Scrip- 
 
 jture.  By  acquainting  ourfelves  with  thecommoq 
 Vfages  and  Cificms  of  thofe  Times  in  which  they 
 were  writ,  to  which  many  Exprcflions  allude.  Not 
 to  make  either  Side  of  the  Queflion  in  Difpute 
 the  Reafon  of  our  Interpretation,  for  this  is  to  make 
 it  a  Rule  of  interpreting  Scripture,  not  a  Queftion 
 to  be  decided  by  it.  And  again,  by  applying  gt^ 
 nzxdX  Rules  to  particular  Q/fj/  it  being  impofnble 
 Scripture  fliould  comprehend  all  fpecial  Cafes, 
 which  arc  infinite  :  And  where  there  is  any  Diffi- 
 culty, nothing  adds  greater  Light  than  the  confult- 
 ing  thofe  ancient  and  faithful  Witnelfes,  who  learnt 
 the  true  Senfe  of  Scripture  from  the  Authors  them- 
 felves.  Without  fome  fuch  Method,  no  Author 
 can  be  well  underflood  ;  and  to  this'Purpofe  we 
 have  many  Helps  in  our  Englifj  Tongiie. 
 
 The 
 
S/,  Mark  /be  Evangelift^  199 
 
 The     P  R  A  Y  E  R  S. 
 
 I. 
 
 O  Almighty  God,  who  hath  intruded  thy  holy  For  stea. 
 Church  with  the  heavenly  Doctrine  of  thy  ReUg[;;" 
 EvangcHft  St.  Mark ;  give  us  Grace,  that  being 
 not  hkc  Children  who  are  carried  away  with  every 
 IJIall:  of  vain  Dodrine,  we  -may  be  eltabUihcd  in 
 the  Truth  of  thy  holy  Gofpel,  through  Jcjus  Chrifi 
 our  Lord.     Amen. 
 
 11. 
 
 OLord,  I  befeech  thee  mercifully  to  receive  the  For  the 
 Prayers  of  thy  People  which  call  upon  thee;  Bnc"S*' 
 and  grant  that  I  may  both  perceive  and  know  what  Pf^')"- 
 Things  1  ought  to  do,  and  alfo  may  have  Grace 
 ♦ind  Power  taithiully  to  fulfil  the  farnc,  through 
 Jefiis  Chrift  our  Lord,     Amen, 
 
 in. 
 
 ALmighty  and  everlafting  God,  who  makcft  me  F»r  the 
 both  to  will  and  to  do  thofe  Things  that  be  ''^^^,"^1, 
 good  and  acceptable  unto  thy  divine  Majefly ;  let  ly  Spiru. 
 thy  fatherly  Hand,  1  befeech  thee,  be  over  me ; 
 let  thy  Holy  Spirit  be  ever  with  mc  ;  and  fo  lead 
 me  into  the  Knowledge  and  Obedience  of  thy  Wordj 
 that  in  the  End  I   may  obtain  everlafling  Life» 
 through  theMeritsof  J<y//^C/7r//?  my  Saviour.  Ajnen, 
 
 IV. 
 
 ALmighty  God,  who  haft  not  abandoned  us  to  For  a  right 
 the  dim  Light  of  our  own  Rcafon  to  condud  sc*^;*!  '^'* 
 us  to  Happinefs  ;  but,  when  Mankind  had  mifcra-  t^ircs,. 
 bly  miftaken  the  Object  of  their  Worlhip,  and  the 
 right  Manner  of  performing  it,  wert  gracioufly 
 pl^afcd  to  reveal  to  u&in  the  holy  Scriptures,  what- 
 
 Q  ^  ever 
 
200  St,  Philip  and  St,  James  the  Lefs, 
 
 ever  is  necelTary  for  us  to  believe  and  pradtife  in  or- 
 der to  our  eternal  Salvatio  ^ ;  grant  that  I  nnay  with 
 Care  and  Diligence  apply  myftlf  to  the  Reading  of 
 thofe  facred  Volumes ;  and  do  thou  open  my  Eyes, 
 that  I  may  fee  the  wondrous  Things  of  thy  La\y. 
 Let  me  perufe  them  with  that  Reverence  and  Re- 
 fpe(5l  which  is  due  to  thy  gracious  Man ifeftat ions ; 
 with  an  entire  Submiflion  of  my  Underftanding  to 
 thy  divine  Authority,  and  with  a  lincere  and  rtedfaft 
 Refolution  of  Mind,  to  govern  my  Life  by  the 
 Maxims  of  thy  holy  Gofpel,  and  to  obey  and  fub- 
 mit  to  thy  bieffed  Will  in  every  Thing.  Let  thy 
 precious  Promifcs  quicken  my  Obedience,  and 
 rnake  me  fruitful  and  abundant  in  the  Work  of  the 
 Lord.  Let  thy  dreadful  Threatenings  fright  me 
 from  my  Sins,  and  make  me  fpeedily  depart  from 
 all  Iniquity  :  And  thou,  who  workeft  in  me  to  will 
 and  to  do  of  thy  good  Pleafure,  teach  me  to  obey 
 all  the  Commandnrients,  to  believe  all  thy  Revela- 
 tions, and  make  me  Partaker  of  all  thy  gracious 
 Promifes,  through  Jefus  Chriji  our  Lord.  Amen, 
 
 CHAP.     XVL 
 
 ^t  Philip  m\t  ^t  James  tfjC  ilefS?* 
 May  I. 
 
 Q^  jyHAT  Feftival  doth  the  Church  celebrate  this 
 Day? 
 A.  That  of  the  tv/o  Apoflles,  St.  Philip  and  St. 
 Jatnes. 
 
 Q^  Where  was  St.  Philip  lorn. 
 johni.  44.  A.  At  Bethfaida,  in  Galilee,  3.  Town  near  the  Sea 
 of  TibLrias.  The  Natives  iii  this  Place  pafled  un- 
 der a  very  reproachful  Characler,  as  a  People  more 
 rude  and  unpoliihed  than  any  other  in  the  Territo- 
 ries of  Palejline. 
 
 Q^Why 
 
St,  Philip  arid  St.  James  the  Le/s.  2oi 
 
 Q^  fVhy  did  oz^r  Saviour  chufe  his  Difciples,  the 
 great  Inftrtimentsto  co7vvert  the  Worlds  from  this  Place  ? 
 
 A.  To  confound  the  Wifdom  of  the  Wife,  and 
 bytheSuccefs  of  fuch  contemptible  Means  toatteft 
 the  Divinity  of  that  Doctrine  they  preached. 
 
 Q^  Of  what  ProfeFion  zvas  St.  Philip  ? 
 
 J.  The  Gofpcl  takes  no  Notice  of  his  Parents 
 and  Way  of  Life,  though  probably  he  was  a 
 Fijhermany  the  general  Trade  of  that  Place. 
 
 Q^  IVhat  is  thought  byfome  to  be  bis  peculiar  Pri- 
 vilege ? 
 
 A.  That  he  had  the  Honour  of  being /r//  called 
 to  be  a  Difciple  of  our  blelTed  Saviour ;  becaufe 
 though  our  Saviour,  after  his  Return  from  the  Wil- 
 dernefs,  firft  met  with  Andrew  and  his  Brother 
 Peter^  and  had  fome  Converfation  with  them,  yet 
 they  immediately  returned  to  their  Trade  ;  and  the 
 next  Day,  as  he  was  palTing  through  Galilee,  he  John  i.  45. 
 found  Philip,  whom  he  commanded  to  follow  him 
 the  conftant  form  he  ufed  in  chufing  his  Difci- 
 ples. And  it  was  a  whole  Year  after,  that  the 
 other  two  were  called  to  be  Difciples,  when  Jolm 
 was  cafl:  into  Prifj'i. 
 
 Q^  Did  Si.  VhWip  readily  comply  zvithour  Lord'j 
 Command  F 
 
 A.  Yes,  heimmediately  engaged  in  his  Service, 
 though  he  had  not  feen  any  Miracle.  But  it  is  rea- 
 fonable  to  believe,  that  he  was  acquainted  with 
 Mofes  and  the  Prophets,  and  that  he  was  awakened 
 with  the  general  Expcvilation  then  among  X.ho.Je'uos 
 thar-«the  Meffias  would  immediately  appear ;  belides, 
 we  arc  to  fuppofe  the  Divine  Grace  did  particularly 
 accompany  the  Command  ot  Chrift,  and  difpoic 
 thofe  that  he  called,  to  believe  him  to  be  the  Me]jias. 
 
 Q.  What  -jcas  the  firft  Effedl  of  his  Faith  in  the 
 Meffias  ? 
 
 A.  A  Forwardnefsof  Mind  to  diredt  others  in  the 
 fame  Way  of  Happinefs  with  himfelf ;  for  he  finds 
 
 Nathaniel, 
 
20S  St.  Philip  and  St»  James  the  Lefs, 
 
 joi,ai,45,  ^^athaniely  a  Perfon  of  Note  and  Eminence,  and 
 acquaints  him  with  the  welcome  News  of  hisDif- 
 covery,  that  he  had  found  him  of  whom  Mofes  and 
 the  Prophets  did  write,  the  Anointed  of  God,  thq 
 Saviour  G^  the  World,  and  condu(5ls  him  to  him. 
 
 Q^  JVhat  is  recorded  of  this  Apoflle  in  the  Hiflory 
 cfthe  Gofpel  ? 
 
 A.  That  to  try  his  Faith  our  Saviour  propounded 
 
 Tohnvi     ^°  ^^^  ^'^'^^  Queftion :  What  they  fhould  do  to  pro- 
 *  cure  fo  much  Bread  as  would  feed  the  vail  Multitude 
 
 cb.xii.  j.|^j^^  followed  him  ;  That  it  was  to  him  the  Gentile 
 Prqfelytes addreffed  themfel vcs,  when  defirous  to  fee 
 our  Saviour^  of  whom  they  had  heard  fo  great  a 
 Fame.     And  that  it  was  with  him  our  Lord  had 
 
 ^^      .    that  Difcourfe  concerning  himfclf  before  the  laft 
 
 fj^r"'^' Pafchal  Supper;  wherein  our  Saviour  gently  re- 
 bukes him  for  the  fmall  Improvement  he  had  made, 
 after  having  attended  fo  long  upon  his  Infl:rud:ions. 
 Q^What  Part  o/'//;^  World  is  thought  to  have  fallen 
 into  thfi  Care  of  this  Apoftle  ? 
 
 A.  The  Upper  Afia,  where  he  took  great  Pains  in 
 planting  the  Gofpel,  and  by  his  Preaching  and  Mi- 
 racles made  many  Converts.  In  the  latter  End  of 
 his  Life  he  came  to  Hiernpolis  in  Phrygia^  a  City 
 rich  and  populous,  and  very  much  addidled  to  Ido- 
 latry ;  and  particularly  to  the  Worlhip  of  a  Serpent 
 or  Z)n7g'^7i  of  a  prodigious  Bignefs.  St.  PM//>,  by  his 
 Prayers,  procured  the  Death,  oratleaft  the  vanifh- 
 ing  of  this  famous  Serpent^  and  then  by  his  Difcour- 
 fes,  made  them  fcnfible,  how  unbecoming  it  was  tQ 
 give  divine  Honours  to  fuch  odious  Creatures. 
 Q^  U'here  did  he  fujj'er  Martyrdom  ? 
 A.  At  this  City  ofHienipo/isj  for  the  Magiflrates 
 being  provoked  by  the  Succefs  Chriftianity  found 
 among  the  People,  put  St.  Philip  into  Prifon,  and 
 caufcd  him  to  be  fevercly  whipped  and  fcourged, 
 and  then  led  to  Execution ;  w^ere  he  was,  as  fomc 
 
St,  Philip  and  St.  James  the  Lefs,  10'^ 
 
 fay,  hanged  up  by  the  neckagainfta  Pillar  though 
 others  affirm  he  was  crucified. 
 
 Q^  Is  Si.  Philip  reckoned  among  the  married 
 Apoltles? 
 
 A.  The  Ancients  generally  affirm  it,  and  fay,  Eufcb. 
 that  he  had  three  Daughters ;  two  whereof  perfe-  ^.^^c?' 
 vcred  in  their  Virginity,  and  died  at  Hierapolis  ;  the 
 third,  after  having  lived  a  very  fpiritual  Life,  die4 
 at  Epbefus. 
 
 Q^  IVhat  Writings  did  be  leave  lehindhim  ? 
 
 A.  None;  the  Go/pel  that  was  forged  under  his 
 Name,  was  produced  by  the  Gnojlicks^  to  counte- 
 nance their  bad  Principles  and  word  Pradices. 
 
 Q^  JVhat  Account  have  we  of  Si.  James  ? 
 
 yl.  There  is  no  Mention  in  the  facrcd  Hiflory  of 
 the  Place  of  his  Birth  ;  but  he  is  in  Scripture  flyled 
 the  Brether  of  our  Lord :  And  hyjofcpbus^  eminent-  c,?l\.\.  i 
 ]y  fkilful  in  Matters  of  Genealogy  and  dcfcent  ^'""^' 
 cxprefsly  called  the  Brother  of  Jcfus  Chrift, 
 
 Q;_  In  wbai  Senfe  ivas  St.  James  Brother  of  our 
 Lord? 
 
 yL  The  Language  of  the  Jeivs  incliidcth  in  the 
 Name  of  Brethren,  not  only  the  ftrirt  Relation  of 
 Fraternity,  but  alfo  the  larger  of  Confanguinity  ; 
 fo  that  any  Degree  of  Relation  juftifics  the  Ex- 
 preffion.  But  the  ancient  Fathers,  cfpecially  of  the 
 Greek  Church,  make  St.  James^  and  them  that  were 
 ftyled  Brelhrenof  our  Lord,  Children  oijofcpb  by 
 a  former  Wife;  and  then,  as  he  was  reputed  and 
 called  our  Saviour  ^  Father,  fo  they  might  well  be 
 accounted  and  called  his  Brethren. 
 
 Q^  Why  was  this  ^S"/.  James  ftylcd  the  Lefs  ? 
 
 yl.  It  w  as  thought  he  had  the  Surname  from  the 
 Stature  of  his  Body,  to  dillinguilh  him  from  St. 
 James  that  was  of  greater  Height  and  Bulk,  and 
 therefore  called  the  Major,-  though  others  will  have 
 this  Diftinclion  founded  in  their  different  Ages. 
 But  he  got  himfelf  a  more  honourable  Name  by 
 
 thd 
 
"204  Sf.  Philip  and  St,  James  the  Lefs, 
 
 tlie  Piet7  and  Virtue  of  his  Life,  which  was  St. 
 James  the  Ju/ty  by  which  he  is  Hill  known  all  over 
 the  World. 
 
 Q^  IVhat  is  recorded  concerning  our  SsLViour^spar-' 
 iictilar  A  ppearance  tohim  after  his  Refurre(5lion  men- 
 tioned by  St.  Paul  ? 
 Hicron.        -^'  ^^'  Jerovi  relates  out  of  the  Hebrew  Gofpel  of 
 de  Scrip,  the  Nazareucs  that  St.  James  had  folemnly  fworn. 
 That  from  the  'Time  he  had  drank  of  the  Cup  at  the  In,. 
 ftitution  of  the  Sacrament y  he  would  eat  Bread  ?io  more 
 till  he  Jaw  the  Lord  rifenfrom  the  Dead.     That  our 
 Lord,  when  he  appeared  to  him  faid.  Bring  hither 
 Bread  and  a  Table  ;  and  he  took  the  Breads  andbleffed 
 and  brake  it,  and  gave  it  to  James  the  Juft,  and  faid 
 unto  him,  My  Brother,  eat  thy  Breads  for  the  Son  of 
 Man  is  rifenfrom  among  them  that  jleep. 
 
 Q^  What  became  of  St.  James  after  our  Saviour's, 
 Afcenfion  ? 
 
 A.  He  was  chofen  Bifhop  o^Jerufalem,  fome  fay 
 by  our  Saviour,  before  his  Departure  from  his  Dif- 
 ciples ;  others  hold  he  was  eledled  by  the  Apoftles, 
 polTibly  by  fome  particular  Intimation  concerning 
 jc,  which  our  Lord  might  leave  behind  him  ;  whe- 
 ther Way  he  was  preferred,  it  is  certain  he  was 
 Jiifliop  of  Jerufalem,  the  Mother  of  all  other 
 Churches  ;  and  preferred  upon  the  Account  of  his 
 Relation  to  our  Saviour,  as  for  the  fame  Reafon 
 was  Simon  chofe  his  immediate  Succeflbr. 
 
 Q^  What  Particulars  are  related  in  Scripture  con- 
 cerning  him  ? 
 
 A.  That  St.  Paul  after  his  converfion  made  his 
 Gal.  i.  9.  Addrefs  to  this  Apofilc,  by  v.'hom  he  was  honoured 
 "■^'  with  the  Right  Hand  of  Fellowfliip.  That  to  him 
 St.  Peter  fent  the  News  of  his  Miraculous  Deliver- 
 Aa.  xii.  ance  out  of  Prifon  ;  Gojhcw  thefe  Things  unto  James 
 ''■  and  to  the  Brethren;  that  is,  to  the  v\hole  Church, 
 
 efpecially  St.  James  the  Bifhop  and  Paftorof  it. 
 
 Qj^  Wherein 
 
St.  Philip  and  St.  James  the  Lefs,  205 
 
 Q^  Wherein  did  he  appear  principally  acJive? 
 
 A.  At  the  Synod  of  Jeriifalem,  in  the  great  Con- 
 troverfy  concerning  the  Obligation  ot  the  7^ze'i/& 
 Rites  and  Ceremonies ;   for  though  the  Cafe  was 
 opened  by  St.  Peler,  and  debated  by  St.  Paul,  yet  Aftsxv.7, 
 the  final  and  decretory  Sentence  was  pronounced '3' '9- 
 by  St.  James. 
 
 Q^  What  is  related  concerning  his  extraordina-ry 
 Piety  and  Devotion  ? 
 
 J.  That  he  was  of  a  7neek  and  humble  Temper ; 
 theDignity  of  his  Station,  and  his  Relation  to  our 
 Saviour,  did  not  exalt  him  in  his  own  Thoughts ; 
 for,  inthelnfcriptionofhis  Epiftle,  he  onlyftyles   ^^^^.  ^ 
 himfclf,  Servant  of  the  Lord  Jefus.    His  l^emperance  ipiph/  ' 
 was  admirable;  he  wholly  abftained  from  Flefh, 
 he  drank  neither  Wine  nor  ftrong  Drink,  nor  even  ^jfeb. 
 ufed  the  Bath  ;  he  was  fo  very  ablkmious,  that  his  c.  23.' 
 Body  was  covered  with  Palenefs  through  Falling. 
 Prayer  was  his  conflant  Butinefs  and  Delight,  and 
 by  his  daily  Devotions,  his  Knees  were  become  as 
 hard  and  brazvny  as  Camels.     And  by  his  Prayers  in 
 a  great  Drought  he  obtained  Rain.     He  governed 
 the  Church  with  Wijdom  and  Application,  2i\\^  Ihew- 
 ed  great  Charily  to   his  Enemies  by  praying  for 
 them  at  the  Hour  of  his  Death.     He  was  not  only 
 reveienced  by  the  Chrijiians,  but  honoured  even  by 
 jXitJezvSy  for  his  excellent  Virtues. 
 
 Q^  lloiv  did  the  Enemies  of  St.  James  confpire  his 
 
 Ruin  r 
 
 A.  St.  Paul  having  efcaped   the  Malice  of  the 
 Jezvs  by  appealing  to<'>^r,they  refolvcd  to  revenge 
 it  upon  '^i.James ;  but  not  being  able  to  accomplilh 
 it  under  Fef/us's  Government,  they  morecfFcdually  jofcph. 
 attempted  it  under  the  Procuratorlhip  of ////'/;/«i,his  ^^l]]-,^^ 
 SuccelFor.     When  Anamis  the  younger,  the  High  c.  r. 
 Pried,  and  of  the  Sed  of  the  Sadducees,  mercilefs 
 and  implacable  in  his  Temper,  refolved  to  difpatch 
 him  before  the  new  Governor  could  arrive  ;  to  this 
 I  End 
 
2o6  Sf.  Philip  i7fiJ  Si,  James  the  Le/s. 
 
 End  the  Council  is  hallily  fummoned,  and   ih^ 
 Apoftle^  with  fome  others,  were  accufcd  for  tranf- 
 grefling  the  Law,  and  forBIafphemy  againft  God. 
 O^  Hozv  did  the  Scribes  and  Pharifeesy?/  al^out 
 to  enjnafe  him  f 
 
 A.  By  flattering  Speeches  they  endeavoured  to 
 engage  him,  at  the  Confluence  of  the  Pafchal  So- 
 Eufeh.iib.  lemnity,  to  undeceive  the  People  concerning  Je^ 
 *•  *=•  3-  fus^  whom  they  looked  upon  as  the  Mejiab  ;  and 
 that  he  might  be  the  better  heard,  to  go  with  them 
 to  the  Top  of  the  Temple,  thinking  by  this  Method 
 to  bring  him  to  renounce  Chrift.  They  addreffed 
 him,  as  he  was  placed  upon  the  Pinnacle  of  the 
 Temple^  in  thefe  Words,  Tell  us,  Ojiift  Man,  what  vce 
 are  to  believe  concerning  Jefus  Chrifl",  zvho  zvas  cruci^ 
 fiedf  He  anfwered  with  a  loud  Voice,  Why  do  ye 
 enquire  of  ^t^us  the  Son  of  Man  f*  He  fits  in  Heaven 
 on  the  Right  Hand  of  the  Majefty  on  High,  and  vcill 
 come  again  in  the  Clouds  of  Heaven,  Upon  w h ich  the 
 People  glorified  the  hleffed  Jefus,  and  proclaimed 
 Hofinnah  to  the  Son  of  David. 
 
 Q^  How  did  St.  James y?.(^r  Martyrdom  ? 
 
 A.  Upon  this  Difappointment  of  the  Scribes  and 
 
 Pharifees,  they  fuddenly  cried  out  that  Jujtus  him- 
 
 felf  was  feduced,  and  they  threw  himdov/n  from 
 
 the  Place  where  he  ftood,  and  being  very  much 
 
 bruifed,  though  not  killed,  he  recovered  fo  much 
 
 Strength  as  to  get  upon  his  Knees,  and  pray  for 
 
 them   that  thus  cruelly  ufed  him ;  and  while  he 
 
 Was  thus  praying  for  them,  they  loaded  him  with 
 
 Hjtr.  78.   a  Shower  of  Stones,  till  one,  with  a  F?///fr's  Club, 
 
 beat  out  his  Brains.     He  died,  according  to  £/;/- 
 
 phanius,  in  the  Ninety-fxth  Year  of  his  Age,  about 
 
 twenty-fourY^M^  after  Chrift' s  Afcevfion. 
 
 Q^  What  doth  Jofephus  mention  concerning  the 
 Death  of  St.  James  ? 
 
 A.  He  reckons  it  as  what  more  immediately 
 alarmed  the  Divine  Vengeance,  and  haftened  the 
 
 univerfal 
 
Sf.  ?hi\i^  and  St,  James  the  Lefs.  tOTf 
 
 -univcrfal  Ruin  and  Deftrudion  o^xh^jewijh  Nation. 
 
 Q^  What  Writings  remain  of  St.  James' j? 
 
 A.  One  Epiftle  addrelTed  to  the  Jewijh  Converts 
 difperfed  and  Jeattered  abroad;  to  fortify  thent 
 again  ft  all  thofe  Temptations  whereby  the  Purity  of 
 their  Faith  might  be  endangered,  and  to  fecure  theif 
 Patience  and  their  Charity,  and  all  other  Chriftian 
 Pradices,  hereby  encouraging  them  to  faithful  Per-- 
 feverance.  The  GoJ-pel  that  goes  under  his  Name  is 
 rejeded  by  learned  Men  as  fpurious  and  apocryphal^ 
 
 Q^  What  may  zve  learn  from  the  Obfervatioji  of 
 this  Feftival  ? 
 
 A.  Readily  to  obey  all  the  Suggeftions  and  Offers 
 of  divine  Grace,  and  to  prepare  our  Minds  for  the 
 Reception  of  fupernatural  Truth.  Zealoufly  to 
 propagate  that  Chrifiian  Knozvledge  to  others,  which 
 the  good  Providence  of  God  hath  gracioufly  be- 
 llowed upon  us  ?  which  obligeth  Paftors  in  refped 
 ot  their  Flocks,  Parents  of  their  Children,  Mailers 
 of  their  Servants,  and  all  Chriftians,  in  fome  Degree, 
 in  regard  of  one  another,  boldly  toprofefs  the  Truth 
 when  the  Providence  of  God  calls  us  to  give  Tefti- 
 mony  to  it.  And  under  all  our  Sufferings  to  pre- 
 ferve  a  Chridian  Frame  of  Mind,  and  to  exprefs 
 our  Charity  for  thofe  who  are  the  Inftruments  of 
 our  Sufferings.  Frequently  to  curb  our  Appetites 
 in  the  Ufe  of  lawful  Pleafurcs,  that  we  may  be  pre-  ■ 
 pared  to  imitate  thefe  bleffed  Apoftlcs  in  the  grcat- 
 icft  Adls  of  Self-denial. 
 
 Q^  Wherein  confjls  the  Duty  <?/ Self-denial  ? 
 
 A,  In  a  arid  Senfe,  owxjinful  and  difobedient  Ap~. 
 petites  are  the  only  Objeds  of  religious  Self-denial  ^ 
 and  asitis  commanded  by  our  Ss^viour,  it  feems  to 
 denote  nothing  elfe,  but  that  we  fhould  Idc  willing 
 to  quit  all  earthly  Comforts,  even  Life  itfelf,  and 
 to  undergo  the  greatcft  Hardfliips,  though  they  end 
 in  Death,  rathei-  than  out  of  a  Fondncfs  to  this 
 
 World, 
 
2o8  aS/.  Philip  and  Sf,  James  tJbe  Left, 
 
 World,  and  the  Enjoyments  of  it  todo  any  Thing 
 Heb.  xj.  contrary  to  the  Religion  oijejus  Chrijl,  With  Mo- 
 fes  chuling  rather  tofuffer  Affli^lion  with  the  People 
 ofGod^  than  to  enjoy  the  Pleqfure  of  Sin  for  a  Seafon» 
 In  a  larger  Senfe,  it  comprehends  the  denying  our 
 innocent  Appetites^  as  a  NecefTary  Means  and  Inftru- 
 ment,  without  which  we  (hall  never  be  able  X.Q 
 pra6life  the  greatefl.  A 8s  of  Self-denial, 
 
 Q^  In  what  'Terms  is  the  Duty  i?/' Self-denial  re-^ 
 prefented  in  Scripture  ? 
 
 A.  By  foriaking  Father  and  Mother,  by  hating 
 Wife  and  Children,  by  denying  Brother  and  Sifter, 
 by  quitting  all  that  we  have,  by  laying  down  our 
 Mat.  X.  37.  Lives,  and  bearing  the  Crofs.    He  that  loveth  Father 
 and  Mother  more  than  me^  faith  our  Saviour,  is  not 
 worthy  of  me.     If  any  Man  coineth  after  7ne^  and  ha~. 
 lukcxiv.   teth  not  IVife  and  Children,  Brethren  and  Sijlers.he 
 Ver.  33.     cannot  be  my  Difciple,    If  he  forfaketh  not  all  that  he 
 ^"'  ^^*    hath,  and  hateth  not  his  own  Life,a?td doth  not  bear  his 
 Crofs,  he  cannot  be  my  Difciple.      Thcfe  are  the 
 Maxims  of  eternal  Wifdom,  from  which  whene- 
 ver we  deviate,  we  do  moft  fooliflily  ruin  and  de- 
 ilroy  ourfelves. 
 
 Q^  What  is  implied  in  the  forcmentioned  Expref- 
 lions  ? 
 
 A.  That  no  Confideration  of  Pleafure,  or  Fear 
 of  Pain,  Ihould  allure  or  fright  us  from  holding 
 Ju^e  3.  faft  the  Faith  once  delivered  to  the  Saints.  That  the 
 Commands  of  our  Parents,  to  whom  we  owe  the 
 greateil  natural  Affedion  and  Reverence,  ought  not 
 to  be  complied  with,  when  they  contradicft  the 
 commands  of  our  Saviour;  becaufe  all  Authority, 
 Natural,  Ecclefiajlical,  and  C/t;//,  mufl  beexercifed 
 with  refpedt  to  God,  whp  is  the  Fountain  of  all 
 Power.  That  the  moft  allowable  affection  to  the 
 FViend  of  our  Bofom,  and  natural  Tendernefs  to 
 our  own  Offspring,  will  notjultify  theTransgreflron 
 of  our  Duty ;  becaufe,  if  we  truly  love  God,  wc 
 
 fhould 
 
St,  Philip  and  *S'/.  James  the  Le/s,  aoo 
 
 fliould  futfer  no  Creature  to  be  his  Rival.  That  our 
 whole  Subfiftence  in  this  World  maft  be  abandoned, 
 when  we  cannot  keep  it  without  making  Shipwreck 
 of  Confcience;  becaufeotherwife  we  Ihall  certainly 
 lofe  the  Inheritance  that  is  incorruptible,  unde- 
 filed,  and  that  fadeth  not.  That  Life  itfelf,  which 
 Nature  hath  taught  us  to  guard  with  fo  much  Care, 
 mufl:  be  readily  parted  with,  rather  than  deny  the 
 Truth;  becaufe  this  is,  in  fuch  a  Cafe,  the  only 
 Method  to  fccure  the  Bleflings  of  Life  eternal. 
 And  that,  though  the  Pain  and  Ignominy  our  Per- 
 fecurors  inflidt,  fhould  equal  that  of  the  Crofs,  yet 
 it  mud  be  patiently  endured,  rather  than  difo'wn 
 our  bleffed  Mafter,  who  fufFered  that  infamous 
 Punilhment  upon  our  Account,  and  will  deny  us 
 before  his  Father,  if  we  deny  him  before  Men. 
 
 (^  Is  this  Duty  o/^ Self-denial  ofindijpenfable  Ob- 
 ligation ? 
 
 A.  Religion  being  a  Duty  we  owe  to  God,  can 
 never  be  fuperfeded  by  any  Commands  even  of  our 
 lawful  Superiors;  becaufe  we  are  obliged  to  obey  God  ^^^"f-^^^ 
 rather  than  Men,  And  when  we  are  brought  before 
 Kings  and  Governors  for  Chrifl's  Sake,  we  are  to 
 bear  our  Teflimony  againft  them,  becaufe  all  their 
 Authority  is  derived  from  God  ;  fo  that  they  can 
 have  no  Power  to  control  thofe  Commands  he  lays 
 upon  us.  And  if,  through  Fear,  or  any  other 
 worldly  Paffion,  we  are  prevailed  upon  to  comply 
 againft  the  Truth,  we  may  juftly  expeft  the  dread- 
 ful Fate  of  being  denied  by  our  Saviour  at  the  Great 
 Day,  before  his  Father  who  is  in  Heaven. 
 
 Q^  Hozv  is  the  Denial  of  our  innocent  Appetites 
 ifijlruraental  in  mortifying  our  fnful  Dejires  and  difo^ 
 bedient  Anions  /* 
 
 A.  Becaufe,  if  we  gratify  them  in  all  Things, 
 where  we  lazvfidly  may,  they  will,  by  long  life  and 
 Indulgence,  acquire  a  great  Power  and  Empire  over 
 us,  and  it  will  be  a  difficult  Talk  to  deny  them  any 
 
 P  Thin^r 
 
210  Sl  Philip  a^id  Sf.  James  thf  Lefs, 
 
 Thing;  for  our  Appetites  make  no  Difference  be- 
 tween an  ivnocent  ^wdjinful  Enjoyment,  they  are 
 only  moved  by  Pleafure;  fo  that  if  we  will  be  fure 
 to  conquer  and  fubduc  them  in  ait  Inftances  that 
 artfwful,  we  mud  take  Care  they  grow  not  ftrong 
 upon  us  in  any  hjiances  whaifoever. 
 
 Q^  IVhcrein  appears  the  Reafonablenefs  of  this 
 i>/Y/v(?/' Self-denial  inthe ftriBrfl,  Senfe? 
 
 A,  Becaufe  that  as  God  hath  promifed  to  affiil 
 and  fupportus  by  his  Holy  Spirit  in  the  Difcharge 
 of  this  difficult  Duty ;  fo  he  hath  been  gracioufly 
 pleafed  to  affure  us,  that  he  will  reward  the  Prac- 
 tice of  it  with  greater  Degrces  of  Eternal  Happi- 
 nefs  ;  and  nothing  can  be  more  rcafonable  than  to 
 part  with  ITiings  of  fmall  Value,  for  Things  infi- 
 nitely greater  and  more  confiderable.  And  we 
 Rom-viii.  are  fure,  that  the  Sufferings  of  this  prefcnt  lime  are 
 *^  7iot  worthy  to  be  covipared  to  the  Glory  thatpall  he  re- 
 
 vealed. We  are  his  Creatures,  and  the  Purchafe 
 of  our  Saviour^s  Blood  ;  therefore  no  Confideration 
 whatfoever  lliould  Hand  in  Competition  with  the 
 ferving  him.  Bcfides,  the  bleffed  Jefus^  who  re- 
 quires It  from  us,  hath  given  us  the  greateft  Exam- 
 ple of  Self-denial  that  ever  was,  and  that  in  Pity  and 
 Kindnefs  to  us,  and  wholly  for  our  Benefit  and  Ad- 
 vantage. 
 
 The    PRAYERS. 
 
 I. 
 
 For  the  f~\  Almighty  God,  who  truly  to  know  is  ever* 
 Irsahns?  ^  I^ft»"g  1-ife,  grant  me  perfedly  to  knovy 
 thy  ^onji'fus  Chrijl  to  be  the  Way,  the  Truth,  and 
 the  Life;  that  following  the  Steps  of  thy  holy 
 Apoflles,  St.  Philip  and  St.  James^  I  may  iledfaif  ly 
 walk  in  the  Way  that  leadeth  to  eternal  Life,  thro' 
 the  fame  thy  Son  Jejns  Chriji  our  Lord.  Amen. 
 
 II. 
 
G 
 
 S/.  Philip  and  Sl  James  //v Lrjs.  in 
 
 II. 
 
 Racious  God,  teach  me  readily  to  obey  thy  For  the 
 heavenly  Call ;  carefully  to  attend  to  all  the  ^^^ZTf 
 Suggeftions  of  thy  blefTcd  Spirit ;  entirely  to  give  Grace, 
 my  AlTent  to  all  thofe  Truths  which  have  been  at- 
 tcfted  by  Miracles,  and  carry  in  their  Nature  an  Evi- 
 dence that  they  come  from  above.  And  when  thou 
 haft  thus  illuminated  my  Underftanding  with  a  Ray 
 of  heavenly  Light,  redtifv  my  crooked  and  pcrverfe 
 Will,  by  the  Practice  of  thy  holy  Precepts,  and 
 excite  all  my  Affedlions  to  a  conftant  Obfervation  of 
 them.  Make  me  zealous  to  propagate  this  fure 
 Way  to  true  Happinefs,  to  all  thofe  who  lit  m  the 
 Darknefs  of  Error,  or  in  the  Slavery  of  Sm.  Raife 
 up  a  primitive  Spirit  of  Zeal  and  Fervour  to  con- 
 vert Souls,  among  thofe  who  wait  at  tlty  Altar; 
 engage  the  Minds  of  the  Great  and  Powerful  to 
 countenance  all  fuch  pious  Undertakings,  and  let 
 every  Chriftian  in  his  Place  and  Station  contribute 
 to  fo  good  a  Work  ;  that  the  whole  World  may  be 
 enlightened  with  the  Knowledge  and  Love  of  God, 
 through  Jefus  Chrift  our  Lord.     Amen» 
 
 in. 
 
 BLESSED  God,  who  haft  fet  before  us  theforfoi- 
 Examplcs  of  thy  Saints,  that  our  Duty  may  be-  £x7nJ"^J^^ 
 come  familiar  to  us,  fince  performed  by  Men  of  of  the 
 like  Paftions  with  ourfelves  ;  arm  me  with  Refolu-  ^^■"'^* 
 tion  to  confefs  thee  before  Men,  as  they  did  ;  that 
 neither  Profit  may  engage,  nor  Pleafure  foften  me 
 into  any  linful  Compliance,  nor  any  Sufferings  or 
 Perfecutions  fo  far  influence  my  Fear,  as  to  make 
 me  ftagger  or  move  from  my  Stedtaftnefs  ;  that  m 
 all  my  bufferings  here  upon  Earth,  for  the  Tcfti- 
 mony  of  thy  Truth,  1  may  fix  my  Mind  upon  tnofe 
 Things  thou  haft  prepared  for  them  that  love  thee, 
 and  by  the  Example  of  thy  Saints^  pray  lo  thee  for 
 
 P  2  thofe 
 
0,1  "2,        '  The  Afcenfion  of 
 
 thofe  that  cruelly  and  dcfpitefully  ufe  me,0  blefTeJ 
 Jcfusy  who  ftandeft  at  theRight  Hand  of  God,  to 
 fuccour  thofe  who  fuffer  for  thee,  the  only  Media- 
 tor and  Advocate.     yJmen. 
 
 CHAP.    XX. 
 
 Cije  afcenfion  of  our  HorD  Jksus  Christ, 
 
 A  Moveable  Feaft^. 
 
 Q^  Tyf/'HA  T  Feftival  doth  the  Church  celebrate  this 
 Day  f 
 
 A.  Our  blcflcd  Saviour's  afcending  into  Heaven 
 in  his  human  Nature,  and  his  fitting  at  the  Right 
 Hand  of  God. 
 
 Q^  IVben  did  our  Saviour  afcend  into  Heaven  ? 
 Aasl3.  -^'  Foi"ty  Days  after  his  Re  furred  ion  ;  during 
 which  Time  he  confirmed  the  Truth  of  his  Rejur-^ 
 re^lion  by  appearing  feveral  Times  to  his  Difciples, 
 difcourfing  with  them,  ^x\(\ /peaking  of  the  Things 
 concerning  the  Kingdorn  of  God. 
 Ver.g,  lo.      Q:_  How  was  the  Afcenlion  performed  ? 
 
 A.  While  Jefus  was  blcfiing  his  Difciples,  he 
 was  taken  up  in  a  bright  Cloud,  they  all  ftedfaftly 
 looking  after  him,  till  he  was  entirely  gone  out  of 
 Sight. 
 
 Q^  What  Tejiimony  did  the  Angels  bear  at  h:s  Af- 
 cenlion ? 
 
 A.  V/hile  the  Apojlles  were  looking  after  our  Sa- 
 viour,  two  of  them  appeared  to  ihem,   afluring. 
 Ver.  II.    them,  that  as  Jefus   was  taken  from  them  into 
 Heaven,  lb  he  Ihould  in  as  glorious  a  Manner  re- 
 turn again  to  judge  the  World. 
 
 Q^  IVas  It  ncccffary  the  Apofllcs  fijould  I^e  Eys^ 
 z^iine/Jes  of  //^:^  Afcenlion  ? 
 
 A,  Yes, 
 
our  Lor  J  J  edis  C\m(^.  ai3 
 
 A.  Yes,  in  order  to  the  Confirmation  of  the  Cer- 
 tainty and  Reality  of  it.  For  though  this  was  not 
 jiecelTary  in  W\sRcfunei^fion,  becaufc  whatever  was  a 
 Proof  of  his  Life  after  Death,  was  a  Demonftration 
 of  his  RefurreBkn  ;  yet  the  Apoftles  not  being  to  fee 
 him  when  in  Heaven,  it  was  neceflary  they  Ihould 
 be  Eye-witnelTes  of  his  Ad  of  Afcending,  that  fo 
 they  might  be  able  to  bear  their  Teftimony  to  it. 
 
 Q^  What  farther  Proof  had  the  Apoftles  of  our 
 Saviour's  Afccnfion  ? 
 
 4,  Before  they  law  our  Saviour  afcend,  he  had  j„j,„  ^;,._ 
 told  them  whither  he  was  going,  and  what  Power  22,29. 
 and  Dignity  would  be  conferred  upon  him  ;  and  as 
 an  Evidence  of  this  his  Exaltation  to  the  right 
 Hand  of  God,  had  piomifed  to  fend  down  the  Holy  John  xv. 
 GholJ  upon  them  in  a  fenfible  Manner ;  fo  that  they,  ^^• 
 afterwards  receiving  the  wonderful  Effeds  of  his 
 being  their,  had  abundant  Evidence  of  his  Exalta- 
 tion in  Heaven. 
 
 Q^  How  iz-as  Chrift'i  Afc^rfion  typically  repre- 
 fented  unto  the  Law  ."* 
 
 A.  By  the  High  Prieji\  being  appointed  once 
 ^  every  Year  to  enter  into  the  Holy  of  Holies  ;  which  ^^^  . 
 fhcwed  that  the  High  Prieji  of  the  good  Things  to  come,  ;,'  [Z' 
 b\  a  greater  and  more  perfect  Tabernacle,  not  made  with 
 Hands,  was  to  enter  into  the  Holy  Place,  having  ob- 
 tained eternal  Redemption  for  us  ;  all  xX^tJews,  be- 
 lieving that  the  Tabernacle  did  fignify  this  World, 
 and  the  Holy   of  Holies   the   highcll  Heavens., 
 Wherefore,  as  the  High  Pricf  did  paf^i  through  the 
 reft  of  the  Tabernacle,  and  with  the  blood  of  the 
 Sacrifice  enter  into  the  Holy  of  Holies,,  fo  was  the 
 MrJ/ias  10  otfcr  up  himfelf  a  Sacrifice  to  pafs  thro'- 
 allthe  Courts  ofthis  World,  and  with  his  Blood  ta 
 enter  into  the  highcft  Heavens,  the  moll:  glorious 
 Seat  of  the  Majeity  ofGod. 
 
 Q^   Hjzv  was  Chrift'J  Afcenfion  prophetically^ 
 ^^clarcd  ? 
 
 ?  3  ^f- 
 
214  ^IheAfcenfion  of 
 
 PiJ.l-.  A.  By  the  Royal  Prophet  Bavid.     Tho'i  ha^ 
 
 afcended  up  on  high,  thou  haji  led  Captivity  captive^ 
 thou  haft  received  Gifts  for  Men.  Which  Words, 
 though  fpoken  immediately  of  Dji//^himfclf a fccnd- 
 ing  in  Triumph  up  the  Hill  whereon  the  Temple 
 flood,  the  Mount  Sion,  after  the  Conquefl:  over  the 
 phiUftines  ;  yet  they  had  alfo  a  prophetical  Relation 
 to  our  blclTed  Saviour's  Afcenfion  into  Heaven  ;  the 
 Phrafe  on  high^  in  the  Language  of  Dcividy  ligni- 
 fving  Heaven^  is  moft  properly  applied  to  our  Con-r 
 quering  the  Meffias.    And  thus  they  are  underftood 
 
 Eph.  iv.8.  by  sj-^  p^^^l  JO  ^he  Ephefiam. 
 
 Q^  Whither  did  our  Saviour  afcend  ? 
 
 A.  Into  the  Heaven  of  Heavens,  the  Prefence  of 
 God  ;  where  his  human  Nature  is  fcated  far  above 
 all  Angels  and  Archangels,  all  Principalities  and 
 Powers  ;  ever  at  the  right  Hand  of  God. 
 
 Q^  What  mean  you  by  his  ft  ting  at  the  right  Hand 
 of  God? 
 
 A.  The  Advancement  of  his  human  Nature  to 
 theHeight  of  Dignity  and  Authority  in  the  Prefence 
 of  God;  the  right  Hand  being  eflcemed  the  Place 
 o^  greattft  Honour  and  Favour.  Gr  it  may  im- 
 port his  fitting  in  his  humanShapeon  thenghtHand 
 of  thai  bi  ghtThrone,  or  relplcndent  Glory,  which 
 vilibly  accompanies  and  manifefts  lome  extraordi- 
 nary Prefence  of  God;  the  ufual  Symbol  of  his  Pow- 
 er and  Majeffy,  which  was  probably  what  St.  Ste- 
 ACiiwW.  phen  feeriis  to  have  feen,  when  he  beheld  the  Glory 
 "^*  ofGody  and  J ef us  funding  at  the  right  Hand  of  God. 
 
 Q^  What  are  we  obliged  to  believe  concerniug  our 
 Saviour's  Afcenfion  ? 
 
 A.  That  the  only  begotten  and  eternal  Son  of 
 God,  after  he  rofe  from  the  Dead,  did,  with  the  fame 
 Soul  and  Body  with  which  he  rofe,  by  a  true  and 
 local  Tranflation,  convey  himfelf  from  the  Earth 
 on  which  he  lived,  through  all  the  Regions  of  the 
 Air,  through  all  the  Cclellial  Orbs,  until  he  came 
 
 unto 
 
our  Lord ]q(us  ChM.  '         2i S 
 
 unto  the  Heaven  of  Heavens,  the  mod  glorious 
 Prefence  of  the  Majefty  of  God. 
 
 Q^  Ji'hai  Benefit  do  zve  particularly  receive  from 
 ChriftV  Exaltation  in  Hravcn  f 
 
 A.  The  great  Advantage  of  his  Intercejjion  for  us 
 at  the  right  Hand  of  God,  where  he  is  a  perpetual 
 Patron  and  Advocate  in  our  Behalf,  to  plead  our 
 Caufe,  to  folicit  our  Concernments,  to  reprefcnt 
 our  Wants,  and  to  offer  up  our  Prayers  and  Re- 
 quefts  to  God,  by  Virtue  of  his  meritorious  Sacri- 
 fice.    So  that  the  true  Penitent  may  expe6l  For- 
 givenefs :  the  Weak,  but  fincere  Chriflian,  Strength 
 and  AfTiftance,  having  fo  powerful  a  Mediator  with 
 the  Father.     Thofe  that  fuller,  and  are  perfecuted. 
 may  depend  upon  their  High  Prieft  for  Comfort  and  ^^^  .^^ 
 Support,  fince  he  is  touched  with  iheSenfeofour  Inpr-  15.  16, 
 mities.   And  all   may  come  boldly  to  the  Throne  of 
 Grace,  to  obtain  Mercy  and  Help  in  Time  of  Need,  be- 
 caufe  our  Prayers  are  offered  to  God  by  fo  povver- 
 ful  and  prevalent  a  Hand. 
 
 Q^  IVbat  Reafon  may  there  be  given  why  our  Savi- 
 our did  not  afcend  in  the  Sight  of  the  Jews  for  their 
 Cmviclion  ? 
 
 A.  It  was  onlyabfolutely  neceffary.that  they  who 
 were  to  preach  the  Gofpel  fliould  have  the  utmoft 
 Evidence  of  thofe  Matters  of  Fadt  they  attefled. 
 God's  defign  was  to  bring  the  World  to  Salvation 
 by  the  Exercife  of  Faith,  which  is  an  Aci:  of  Affeiit 
 upon  the  Teftimony  of  another,  with  which  Sight 
 is  inconfiflent.  And  it  is  to  be  doubted,  whether 
 they,  who  afcribed  our  Saviour's  Miracles  to  the  Mat.  ix. 
 Power  of  the  Devil,  and  fuborned  the  Soldiers  to  ai- 
 fay,  upon  his  Rcfurre^ion^  that  his  Difciples  ftole 
 him  away,  would  not  have  called  his  Afcenfon  if—xxviii. 
 they  had  fcen  it,  a  Phantafm  and  vain  Apparitiofi. '" 
 
 Q^  What  Infuence  ought  //;<?  Afcenlion  if  our '^3.- 
 viouf  to  have  upon  us  ? 
 
 '  P  4  A,  It 
 
 12,  13. 
 
510  The  u4fcenJion  of 
 
 A.  It  ought  to  confirm  our  Fj///j,  to  ilrengthcn 
 our  Hope  and  to  raife  our  Affeitiovs  to  Things  above. 
 
 A.  How  doth  the  Afcenlion  Confirm  ry«r  Faith? 
 
 A.  Becaufc  it  gives  u.«-  a  farther  Proof  of  our 
 Saviour's  divine  Miffion^  and  that  he  was  a  true  Pro- 
 phet fent  from  God  ;  it  being  f^vidence  beyond  Ex- 
 ception, that  God  would  never  have  To  highly  re- 
 warded him,  and  vifibly  have  taken  him  into  Hea- 
 ven, if  he  had  not  been  fent  into  the  World  by 
 him,  and  had  not  approved  of  the  MefTage  he  de- 
 livered to  us.  Neither  can  we  doubt  of  his  Re- 
 turn to  judge  the  World,  our  Saviour  having  de- 
 Aasx,42.  clared  h'lmiQX^  appointed  by  God,  Judge  of  ^.ick  and 
 Dead.  And  the  Angels  having  confirmed  the  fame, 
 nothing  being  more  credible  than  the  Saying  of  one 
 whom  God  has  fo  vifibly  taken  to  himfelf 
 
 Q;  Hqw  doth  the  A^cenfion  Jirengt  hen  our  PI  ope  ? 
 
 A.  By  feeing  our  own  Nature  thus  advanced,  wc 
 are  aifuied  that  Duft  and  Afhes  may  thither  afcend  j 
 and  the  bldled  ^f/ziij  being  our  Picad,  as  Members 
 of  his  Body  we  may  expedl:  Admiflion  into  that 
 heavenly  Court,  where  he  fits  in  Glory,  fince  we 
 have  his  Word,  that  can  never  fail,  that  he  isgone 
 to  pT'^pare  a  Place  fcr  us.  Befides,  our  Saviour's 
 Exaltation  difpcls  all  thofe  Feats  the  Weakncfs  of 
 our  Nature  may  fuggeft  to  us,  becaufe  he  hath  an 
 abfolute  Difpofal  ot  all  thofe  Graces  which  arc  ne- 
 cell'ary  to  attain  eternal  Happinefs. 
 
 Q^  How  doth  the  Afccnfion  exalt  our  Afl'edions  ? 
 
 A.  By  putting  us  in  Mind  that  our  Treafure  is 
 above,  and  that  therefore  we  ought  not  to  fet  our 
 Affedlions  upon  things  that  are  below.  That  Heaven 
 is  the  true  and  only  Happinefs  of  a  Chriftian,  and 
 that  pur  great  Delign  in  this  World  ought  to  be 
 to  fit  and  prepare  ourfelves  for  thcEnjoymentof  it. 
 That  our  Conflant  Endeavours  ought  to  tend  to- 
 wards the  qualifying  ourfelves  to  be  received  into 
 (durSaviour'sPrefencejto\\hom  we  have  the  greateft 
 
 Obligations 
 
vur  Lord  jefus  Chrift.  % 1 7 
 
 Obligations  of  Duty  and  Gtatitude.  That  by 
 tramplinyj  upon  our  Sins,  and  ilibduing  the  Lulls 
 of  the  Flelh,  we  may  make  our  Convtrfation  cor- 
 refpond  to  Our  Saviour's  Condition,  mat  where  the 
 Eyes  ot  the  Apollles  were  iorced  to  leave  him,  thi- 
 ther our  Thoughts  may  follow  kim. 
 
 G 
 
 The    P  R  A  Y  E  R  S. 
 
 I. 
 
 RANT,  I  befeerh  thee.  Almighty  God,  that  For  Hea, 
 like  as  i  do  believe  thy  onl>-begot:en  Son '^';„'^;j^ 
 our  Lord  Jefiis-  Cbrijl  to  have  afcended  into  the  nefs. 
 Heavens,  fo  may  1  alfo  in  Heart  and  Mind  thither 
 afccnd,  and  with  him  continually  dwell  who  liveth 
 and  reigneth  with  rhec  and  the  Holy  Ghoft,  one 
 God,  World  without  End.  Amen, 
 
 IL 
 
 OOod,  the  King  of  Glory,  wiio  haft  exalted  For  the 
 thy  only  Son  Jefus  Chrijl  uith  great  Triumph  l^^cv,^ 
 unto  thy  Kingdom  in  Heaven,    \\  e  befccch  thee  ly  GhoiL 
 leave  us  not  comlortlefs,  but  fend  to  us  thy  Holy 
 Gholt  to  comfort  us,  and  exalt  us  unto  the  fame 
 Place  whither  our  Saviour  is  gone  before,  who 
 Jiveth  and  reigneth  with  thee  and  the  Holy  Ghoilj 
 ^ne  God,  World  v\  ithout  End.  Anun. 
 
 in. 
 
 IT  is  very  meet,  right,  and  my  bounden  Duty  Ti.ankf- 
 that  I  Ihould  at  ail  Tmies,  and  in  all  Places,  f;V';f/"'' 
 give  Thanks  unto  thee,  O  Lord,  holy  Father,  Al-  ccufioa. 
 mighty  and  Everlafting  God  ;  thiough  thy  molt 
 dearly  beloved  Son  Jcjus  Chriji  our  Lord,  who  after 
 his  mofl  glorious  Refurred'tion,  manifeUly  appeared 
 to  hisApoftles;  and,  in  their  Sight,  afcended  up  in- 
 to Heaven  to  prepare  a  Place  for  us  ;  that  where  he 
 isj,  thither  we  might  alfo  afccnd,  and  reign  with 
 
 him 
 
21^  Whitfunday, 
 
 him  in  Glory.  Therefore  with  angels  and  Arch- 
 angels, and  all  the  Company  of  Heaven,  I  laud  and 
 magnify  thy  glorious  Name,  evermore  praiiing 
 thee,  and  faying.  Holy,  Holy,  Holy,  Lord  God  of 
 Hofts,  Heaven  and  Earth  are  full  of  thy  Glory, 
 Glory  be  to  thee,  O  Lord,  mofl  high.  Amen. 
 
 IV. 
 
 Bp  Kcnn.  y  Bclieve,  O  vicfloHous  Love,  that  thou,  after  thy 
 the  Afcen-  A  Conqucft  over  Death  and  Hell,  didft  alcend  in 
 fion.  Yi  iumph  to  Heaven,  that  thou  mighreft  prepare 
 Manfions  for  us,  and  from  thence,  as  Conqueror, 
 bedow  the  Gifts  of  thy  Conqueft  on  us  ;  and  above 
 all,  the  Gift  of  thy  Holy  Spirit ;  that  thou  mighteft 
 enter  into  the  Holy  of  Holies,  as  our  great  High 
 Pried,  to  prefent  to  thy  Father  the  fvveet-fmelling 
 Sacrifice  of  his  crucified  Son,  the  fole  Propitiation 
 for  Sinners ;  and  therefore  all  Love,  all  Glory  be 
 to  thee.  Glory  be  to  thee,  O  JefiiSy  who  didfl 
 leave  the  World,  and  afcend  to  Heaven  about  the 
 thirty-third  Year  of  thy  Age,  to  teach  us,  in  the 
 Prime  of  our  Years,  to  defpife  this  World  when  we 
 are  bcfl  able  to  enjoy  it,  and  to  referve  our  full  Vi- 
 gour for  Heaven  and  for  thy  Love. 
 
 O  thou,  whom  my  Soul  loveth,  fince  thou  haft 
 left  the  World,  what  was  there  ever  in  it  worthy  of 
 our  Love  1  O  let  all  my  AfFedtions  afcend  after  thee, 
 and  never  return  to  the  Earth  more  ;  for  whom  have 
 I  in  HfP.V'sn  but  thee  ?  and  there  is  none  upon  Earth 
 that  I  dejire  in  Comparifon  of  thee.  Amen^  Lord 
 Jefiis^  A?nen. 
 
 CHAP.     XXL 
 
 tClljttfantiap,     a  Moveable  Feaft. 
 Q^  J/T/HAT  Feftival  doth  the  Church  celelrate  this 
 Day? 
 A.  The  Defcent  of  the  Holy  Ghoji   upon    the 
 Aas  u.  So  Apoftles  in  the  vifible  Appearance  of  fiery  cloven 
 
 TongneSy 
 
IVhltfuniay,  ^  i  q 
 
 'Tongues^  and  In  tbofe  miraculous  Powers  which 
 were  then  conferred  upon  them. 
 
 Q.   JP'by  do  we  cad  this  Ft'flival  Whitfunday  ? 
 
 A.  Partly  from  the  glorious  Light  of  Heaven, 
 which  was  this  Day  fent  down  upon  the  Earth 
 from  the  Father  of  Lights ;  but  principally  be- 
 caufc  this  Day,  being  one  of  the  dated  Times  for 
 Baptifm  in  the  ancient  Church,  thofe  who  were 
 baptized  put  on  while  Garment s^  as  Types  of  that 
 fpiritual  Puriiy  they  received  in  Baptifm ^  and 
 which  they  were  obliged  to  prefcrve  in  the  future 
 Courfc  of  their  Lives. 
 
 Q^  Which  were  //.v  dated  Times  for  Baptifm  in 
 the  Primitive  Church  ? 
 
 yl.  At  firfl:  all  Perfons  were  baptized  as  Oppor- 
 tunity and  Occafion  fcrved  ;  and  when  there  were 
 appointed  Seafons,  Infants  and  the  Sick  received 
 Baptifm  at  all  Times.  But  when  the  Difcipliue 
 of  the  Church  began  to  be  fettled,  it  was  confined 
 to  two  fol<"mn  and  ftated  Times  of  the  Year,  Eafler  Tert.  de 
 and  Wloitf.mtide^  including  the  intermediate  Space  ^''"'^* 
 of  fitty  Days  that  is  between  them  ;  which  was  in 
 a  Manner  accounted  Fe/lival^  and  Baptifm  admi- 
 niftered  during  the  whole  Time.  Befides  thefe, 
 Nazianzen  reckons  the  Feaft  of  the  EpiphanVy  pro- 
 bably in  Memory  of  the  Birth  and  Baptifm  of  our 
 Saviour,  both  which  went  anciently  under  that 
 Title  ;  but  though  this  might  be  a  Cuftom  in  fomc 
 Places,  yet  it  is  queftioned  whether  it  was  univer- 
 fal ;  befidcs,  afterwards  it  was  prohibited  and  laid 
 aliJe. 
 
 Q^  Why  were  Eafter  and  Whitfuntide  appointed 
 for  this  Purpoft  ? 
 
 A.  Eafter  was  appointed  in  Memory  of  C6r///'s 
 Death  and  RcfurreCtion ;  correfpondent  to  which 
 are  the  two  Parts  of  the  Chrillian  Life  reprcfcnted  in 
 Baptifm,  dying  unto  Sin,  and  rifng  again  to  Newnefs 
 of  Life.     Whitfuntidc,  in  Memory  of  the  Apoftles 
 
 being 
 
220  Whitfunday, 
 
 Mat.  iii.    being  then  baptized  with  the  Holy  Gboji  and  zvilb 
 Jil^j-^j  -F/Vv,  and  of  their  having  at  that  Time    baptized 
 themfelvcs  three  thoufand  Souls ;  this  Communica- 
 tion of  the  Holy  Ghofi  to  the  ApojUes^  being  in  fome 
 Meafure  reprcfentcd  and  conveyed  in  Baptijm. 
 Q^/F/yWiT^Baptifm  deferred  to  //jo^ftatedTimes? 
 A.  That  ^ii//// Converts,  who  made  up  the  Body 
 of  baptized  Pcrfons  in  thofc  Days,  might  be  fitted 
 and  prepared  for  their  folemn  Admillion  into  the 
 Church  by  thisSacrament.  In  order  to  this  Purpofe, 
 they  were  for  fome  confidcrableTime  cat echl fed 7i.r\& 
 inftrucled  in  the  Principles  of  the  Chnifian  Faith, 
 from  whence  the  Candidates oi  Bap! ifm  were  called 
 Catechumens  ;  they  were  obliged  to  give  Teftimony 
 of  their  Proficiency  in  Chriftian  Knowledge  to  the 
 Bijbop  or  Prejhyter,  who  was  appointed  to  examine 
 them  upon  fuch  Points ;  they  w  ere  farther  to  give 
 Proof  of  a  fbber  and  regular  Converfation,  and,  that 
 they  might  be  the  better  difpofed  to  receive  the 
 great  Benefits  of  this  Sacrament,    they  prepared 
 Cyril.       themfelvcs,  by  Prayer  and  fa/ting^  in  a  i\  rict  Obfcr- 
 fech  iren'.  ^'^^^iou  of  thc  holy  Seafon  of  Lent.     As  for  the 
 1. 2.  c.  9.    Children  of  Chriftian  Parents,  it  is  evident  they 
 Bap.'orig^  ^^i"^ ''admitted  to  Baptifm  in  their  Infancy,  from 
 an  Lev.  c.  the  grcatcfl  Part  of  the  ancient  Writers,  as  Irenaiis^ 
 inR^m.    '7'ertnluan,  Origen  ^nd  Cyprian. 
 lib.  5  §  3.      Q.   When  were  the  miraculous  Gifts  of  the  Holy 
 pift^adFi-  Ghoft  conferred  upon  the  Apoftlcs  ? 
 ^um.  ^.  Upon  the  Day  of  PentecoJJy   which  w\ts  ob^ 
 
 ferved  by  the  Jews  fifty  Days  afier  their  Paffhver^ 
 in  Memory  of  the  Law  delivered  at  Mount  Sinai ^ 
 and  for  the  gathering  and  bringing  in  of  their 
 Harveft-. 
 
 Q^  IVhat  was  the  frft  EffcH  of  the  Dcfcent  of  the 
 
 Holy  Ghoft  upon  the  Apoftles  ? 
 
 Atis  ii.  4.      A.  They  began  to  fpcak  with  their  Tongues  aa 
 
 ;he  Spirit  gave  them  Utterance.     Whereby  they 
 
 ^  vvh^q 
 
Whitfunday,  'Xi\ 
 
 W'lio  were  je'u^s,  were  in  an  Inllant  to  publilli  thdf 
 Religion,  which  God  had  revealed  to  them,  all 
 over  the  World. 
 
 Q^  Did  the  inhabitants  (j/Jcrufalem  take  any  No- 
 tice of  this  Matter? 
 
 A,  Yes ;  at  the  Noifc  of  it,  thofe  Jezvs  that 
 were  ailembied  at  Jerufale7n,  from  all  Parts  to  ob-  /^flsu.^. 
 fervc  the  Day  of  Pentecojiy  came  together  unto 
 the  Place,  and  were  confounded,  becaufc  every 
 Man  heard  the  Apnftks  fpeak  in  their  own  Lan- 
 guage wherein  they  were  born. 
 
 Q^  IVljei'c'in  did  this  Gift  of  Tongues  confijl? 
 
 A.  Not  in  a  Capacity  of  fpcaking  fevdral  Lan- 
 guages at  the  famclnflant,  for  that  is  impoiriblc; 
 but  in  fpcaking  feveral  Languages,  without  ever 
 having  had  theAdvantage  of  learning  them.  So  that 
 the  feveral  Nations  then  prefent,  heard  fome  or  other  ver.  8. 
 ot  the  Apojlles  fpcaking  in  their  own  Language. 
 
 Q^  Hruo  was  this  Gift  conferred  upon  the  Apoltlcs  ? 
 
 A.  Suddenly  there  came  a  Sound  from  Heaven,  Afts  iiaj 
 as  of  a  mighty  rufliing  Wind,  and  it  filled  all  the  ^* 
 Houfe  where  they  were  luting;  and  there  appear- 
 ed unto  them  cloven  Tongues,  like  as  a  Fire,  and 
 it  fat  upon  each  of  them. 
 
 Q^  If-'hat  doth  this  'Sound,  from  Heaven  as  of  a 
 mighty  niJJjing  Wind  rcprefent  to  us  .<? 
 
 A.  It  is  a  fit  Emblem  of  the  Divine  Spirit ^  by 
 whole  Efiicacy  the  Gofpel  was  to  have  a  fpeedy 
 and  unexpected  Succefs.  Tothisour  Saviour  had 
 compared  it  in  his  Difcourfe  v\  idi  Nicodemus,  And  john  iw. 
 it  fignifics  to  us,  that  the  Publication  of  the  G'fpel 
 was  attended  with  the  fame  divine  Prefence  and 
 Power,  that  the  giving  ot  the  Law  was ;  but  not 
 with  the  fame  Circumftanccs  of  Terror. 
 
 Q^  I'Fljat  do  the  Cloven  Tongues,  as  it  were  of 
 Fire,  reprefent  to  us  ? 
 
 A.  Not  only  the  Diverfity  of  Languages,  mira- 
 culoufly  infufed  into  thzAp^fles,  to  enable  them  to 
 
 preach 
 
a^Z  IVhitfunday* 
 
 preach  to  divers  Nations;  but  the  quick  and  pier- 
 cing Efficacy  of  their  Speech. 
 
 O.  What  mean  thcj'e  clot'en  fiery  Tongues  fitting 
 upon  each  of  ihnn  ? 
 
 A.  It  fignifies  that  this  Gift  of  tongues  was  con- 
 flanr,  becaufe  they  had  continual  Uic  of  it ;  and 
 that  it  was  common  to  all  the  Apojlles,  becaufe  they 
 ■were  all  to  be  publifliers  of  the  Gofpel,  and  the 
 Witneffes  of  our  Lord's  Refurrecflion  ;  which  was 
 the  Great  Miracle  whereby  the  Gofpel  was  to  be 
 confirmed. 
 
 Q^  IVhat  Evidence  is  there  that  this  Miracle 
 was  real,  and  that  there  was  no  Man7ier  of  Deceit  in 
 itf 
 
 A.  It  was  publicly  wrought  before  many  Wit- 
 ijelTes,  and  thofe  Enemies  to  the  Apofiles,  as  being 
 the  Difciples  of  him  they  had  fo  lately  crucified. 
 They  gave  Proof  of  this  miraculous  Power,  in  the 
 Prefence  of  great  Multitudes  of  feveral  Nations, 
 and  in  all  Places  where  they  went  preaching  the 
 Gofpel. 
 
 Q^Mightnot  Z^^"  Apoftles  craftily  combine  together 
 to  irnpofe  upon  the  JVorld  by  the  Pretence  of  fuch  a 
 Miracle,  ffter  havingacquired  the  Knozvledge  of  Lan- 
 guages by  Study  and  Indujiry  ? 
 
 A.  No ;  becaufe  they  v\  ere  not  Strangers  at  JertL- 
 falem  ;  their  P^rfons  were  known  as  the  Followers 
 oijefus;  and  fo  was  their  mean  Condition  and 
 illiterate  Education  ;  which  gave  them  no  Oppor- 
 tunity to  attain  this  fkill  in  an  ordinary  Way.  And 
 where  they  were  not  known,  their  affirming  thai 
 this  Gift  was  fupernarurally  conferred  upon  them, 
 was  fupportcd  by  the  Power  they  had  to  work 
 other  Miracles  of  all  Kinds,  which  they  every 
 where  did  frequently ;  and  particularly  in  this 
 Atisxix.  Kind,  having  a  Power  to  impart  the  fame  Gift 
 to  others  by  the  Impofition  of  Hands. 
 
 6. 
 
Whitfunday,  223 
 
 Q^  But  might  not  this  Gift  of  Tongues  h^  only  the 
 Effeti  of  an  Enthufiaftic  Hcat^  and  of  a  Brain  dif^ 
 tempered  zviih  Wine  ? 
 
 A.  Lans^uage  being  nor  natural  to  Man,  but  ati 
 arbitrary  Thing,  no  violent  Heat  whatfoever  could 
 form  a  new  Language  to  a  Man  which  he  never 
 knew  before.  But  were  it  pofTible,  the  Time  and 
 the  Manner  how  the  /Ipijlles  ufed  this  Gift,  prove 
 that  it  was  no  Etie(5lof  Wine,  for  it  was  the  third 
 Hour  of  the  Day,  the  Time  of  Morning  Prayers, 
 to  which  the  y^Zf  J-  generally  came  fcilling.  And 
 they  argued  with  fuch  Strength  and  Sedatcnefs, 
 that  they  convinced  great  Numbers  of  their  Hear- 
 ers of  the  Excellency  of  the  Docffrine  delivered  by 
 them;  which  fliews  their Reafon  was  not  difcom- 
 pofed  ;  and  the  fame  Spirit  and  Power  con:inucd 
 with  them  afterwards,  which  proves  it  was  not  the 
 Effed:  of  a  fuddcn  Heat. 
 
 Q^  To  what  End  ivere  the  Apoflles  thus  endowed 
 zvith  all  Lanjxuasccs  ? 
 
 A.  To  enable  them  to  fprcad  and  diffufe  thc 
 Knowledgc  of  Chriflianity  over  the  World,  the 
 Gofpei  thereby  making  a  greater  Progrefs  in  a  few- 
 Years,  than  it  could  have  done  m  human  Probabi- 
 lity without  it  in^'^iany  Ages. 
 
 Q^  Doth  itfeem  probable  that,  if  the  Converfion 
 <?/  Infidels  were  a  .emplcdby  Men  cfhoneji  andjincere 
 Minds  y  God  zvould  extraordinarily  countenance  fuch  a 
 Defign  f 
 
 A.  It  is  agreeable  to  Reafon  to  think  he  would, 
 and  no  ways  contrary  to  Scripture;  foras  the  Wif- 
 dom  of  God  is  never  found  to  be  prodigal  in  mul- 
 tiplying the  Ef^eclsof  his  Almighty  Power,  fo  it  is 
 never  wantmg  to  afford  all  necelfary  Evidences 
 and  Motives  of  Convidiion. 
 
 ^  Q^  What  other  extraordinary  Gifts  of  the  Holy 
 Gholt  were  conferred  upon  the  Apojiles  ^ 
 
 2  '  A,  The 
 
224  Whitfimday, 
 
 A.  They  had  the  Gift  of  hifpiration,  whereby 
 they-  were  fully  and  clearly  inaruded  in  all  Man- 
 ner of  heavenly  Truth,  bringing  to  their  Minds 
 whatever  C-6r//?  had  taught  them;  and  fupplying 
 whatever  he  had  dcfjgnedly  omitted,  till  tiiey  were 
 better  able  to  bear  it;  and  were  thereby  infallibly 
 iiffifted  in  delivering  the  faid  Truth  entire  to  others. 
 And  they  had  the  Gift  of  Miracles^  which  enabled 
 them  to  prove  toothers,  with  the  mod  convincing 
 Evidence,  thofc  Things  which  God  had  revealed 
 to  them. 
 
 Q^  What  do  you  mean  by  a  Miracle? 
 
 A.  The  Work  o^  2ifuperior  Power^  unaccount- 
 able to  us  from  nalural  Caufes,<ty\(^^tm2^l\d  wonder- 
 ful to  Serfe.  An  Eifed:  may  then  be  faid  to  hc/u- 
 fcrnatural,  when  either  in  itfelf,  or  in  its  Manner 
 and  Circumftances,  it  exceeds  any  Natural  Power 
 that  we  know  of  to  produce  it ;  which  does  not  ne- 
 celTarily  imply  xh^it  Miracles  are  alvyays  an  imme- 
 diate Lffecft  of  the  Divhie  Power,  becaufe  AngelSy 
 good  or  bad,  may  do  fuch  Things  as  exceed  any 
 natural  Power  known  to  us,  and  which  we  cannon 
 diftinguifh  from  fomeEffeds  that  are  wrought  by 
 the  immediate  Power  of  God.  And  if  a  Miracle  was 
 not  externally  ienfible,  how  Ihall  theSpedators  per- 
 ceive it  ?  They  mull  find  fome  Change  in  the  Ob- 
 jed,  or  elfe  the  pretended  Miracle  is  loft  to  them. 
 
 Q^  When  are  Miracles  a  convincing  Proof  of  the 
 Truth  and  Divinity  of  anyDo^rine? 
 
 A.  When  they  are  wrought  in  Confirmation  of 
 
 fuch  Dodrines  as  are  worthy  of  God,  and  which 
 
 tend  to  promote  Piety,  as  the  Chriflian  Dodrines 
 
 moft  eminently  do.     For  if  they  are  wrought  to  in- 
 
 troduceldolatry,  or  to  countenancelmpiety  and  Im- 
 
 beut.xiii.  morality,  we  have  the  Warrant  of  Mofes  not  to  re- 
 
 idrt'.  K\\.  S^'''^  them.    And  our  Saviour  refers  the  Jews  to  the 
 
 25»?6,ec.  Nature  of  his  Dodrine,  as  a  Proof  that  his  Power 
 
 of  working  Miracles  was  nor  from  Satan,     And 
 
 Miracles 
 
WhUfiiniay.  225 
 
 Miracles  are  then  more  efpccially  a  convineing 
 Proof,  when  they  are  of  fuch  a  Nature  and  Kind 
 that  ihey  arc  peculiar  to  the  Power  of  God,  and  can- 
 not be  performed  by  any  unclean  Spirity  as  the 
 foretelling  fiitnreContingcncies,  knozving  Men's  Heart 5, 
 raifing  the  Deady  and  cajling  out  Devil'!. 
 
 Q^  Is  it  not  a  great  Sin  to  difbelievc  the  Gofpel, 
 after  fo  thorough  Confirmation  of  it  ^ 
 
 A.  The  Gofpel  being  fufficiently  propounded, 
 and  there  being  fuch  fuihcient  Grounds  offered  to 
 perfuade  Men  to  believe  it,  as  the  Confirmation  of  in 
 by  MiracleSy  of  which  we  are  aflured  by  credible 
 Relation ;  it  mufl:  be  a  Sin  of  the  greatcft  Size  to  re^ 
 fift  fo  great  a  Light,  and  to  reject  thcgrcateft  BlefT- 
 ings  that  ever  were  beflowed  on  Mankind.  How 
 fliall  Men  efcape,  if  they  neglecT:  fo  great  Salvation, 
 which  at  the  firft  began  to  befpoken  by  the Z<c?n/,  and 
 was  confirmed  by  them  that  heard  him  ?  Bcfides  our 
 Saviour  hath  plainly  declared.  That  he  thnt  believeth  Mark  xvi. 
 not  Jfjall  be  damned^  and  that  the  not  receiving  his  johnxii. 
 /^onZ-sdefignedfor  fuch  an  incflimableGood,  and  48. 
 attelled  with  fuch  Authority  and  CommiflioQ  from 
 God  the  Father,  is  an  Accufation  which  will  be  hea- 
 vily charged  on  Men  at  the  Day  of  Judgment. 
 
 Q^  What  are  the  ordinary  Gifts  of  the  Holy 
 Ghoff,  which  regard  all  ChriftianSy  in  all  Ages y  to  the 
 End  of  the  World  f 
 
 A.  All  thofe  Helps  and  AHiftanccs  which  arene- 
 cefTary  for  the  performance  of  Lhofe  Conditions  upon 
 which  our  Salvation  depends ;  partly  by  illumi- 
 nating our  Underftandings  in  our  linccrc  and  di- 
 ligent Enquiries  after  divine  Truth  ;  and  partly  by 
 exciting  our  Wilis  to  that  which  is  good,  and 
 flrcngthcning  our  vigorous  Endeavours  in  the 
 Profccution  of  it.  So  that  the  Gift  of  God's  Spi- 
 rit, in  this  Scnfe,  doth  imply  his  continual  Rcfi- 
 dence  in  good  Men,  his  being  a  Principle  of  fpiri- 
 tual  Life  to  them,  and  his  powerful  alliftnig  of  them 
 to  all  the  Purpofcs  of  Holincfs  and  Obedience. 
 
^26  Whitjunday* 
 
 Q^  HoTc  viay  %ve  attain  thefe  ordinary  Gifis  of  tht* 
 Holy  Spirit  ? 
 
 A.  By  the  Life  of  all  thofe  Means  which  God 
 jamesi.5.  hath  eflablilhed  for  this  End  and  Purpofe,  which 
 Ldkc  xu  ^j.g  therefore  called  the  Means  of  Grace.  As  humble, 
 hearty,  and  fervent  Prayer^  a  frequent  and  devout 
 life  of  the  Hdy  Sacrament^  reading  and  hearing 
 God's  Holy  Word ;  with  the  Ufe  of  all  other  likely 
 Means  to  attain  thofe  Graces  ivhich  we  feek  for  at 
 his  Hands  :  And  all  this  as  obedient  Members  of 
 the  Catholic  Church,  to  whom  alone  Chrift  hath 
 promifed  thefe  Influences  of  his  Spirit. 
 
 Q;  What  may  ive  learn  from  the  Qbfervation  of  this 
 Feflival  ? 
 
 A,  To  thank  God  for  thofe  miraculous  Gifts  he 
 beftowed  upon  the  Apofties,  to  fit  them  to  convert 
 the  World,  and  for  infpiring  the  facred  Penmen  of 
 holy  Writ ;  whereby  he  hath  given  fuch  abundant 
 Teflimony  of  the  Truth  of  our  Religion,  and  fuch 
 firm  Grounds  for  our  Faith.  To  live  according  to 
 the  holy  Precepts  of  that  Gofpel  which  hath  re- 
 ceived fo  convincing  a  Teflimony.  Earneflly  to 
 beg  of  God  the  Gift  of  his  Holy  Spirit,  which  is  fo 
 neceilary  to  enable  us  to  run  the  Ways  of  his  Com- 
 '  mandments,  and  which  God  is  ready  to  grant  to 
 our  hearty  and  fervent  Prayers.  To  fupport  our- 
 felves  under  all  the  Difficulties  of  our  Chriftian 
 Warfare,  which  rife  either  from  our  ovvnWeaknefs, 
 or  the  Power  of  our  fpiritual  Enemies;  by  con- 
 st John  'V.  Cj(-|ej.j,-jg  ;/,j/  jji;  fjjat  is  in  lis  is  greater  than  he  that 
 Phil.  iv.  is  in  the  World;  and  that  we  may  do  all  Things  thro* 
 '3-  Chrijl  that  ftrengtbeneth  us.     To  attribute  all  the 
 
 Good  that  is  in  us,  as  v/ell  as  the  Perfedions  and 
 Abilities  we  enjoy,  to  the  Holy  Spirit,  whofe  free 
 Gift  they  arc,  and  to  employ  them  to  the  Benefit 
 and  Advantage  of  our  Neighbours,  they  bein^, 
 therefore,  given  that  we  Wi\g\\t  profit  vvith  them. 
 
 Q^  What 
 
Whkjunday ,  227 
 
 Q^  W}.mt  do  you  mean  by  the  Holy  Ghofl:  (?r  Holy 
 Spirit? 
 
 A.  The  third  Per/on  in  the  mofl  adorable  Trinity^ 
 diftind  from  the  Father  and  the  Son,  and  eternally 
 proceeding  from  both  ;  being  called  the  S-pirit  (^Rom.v  ii, 
 Chrift^  and  the  Spirit  of  tie  Son,  as  well  as  of  the  Jp^^  ^ 
 Father,  andofonedivineEffenceandSubftancewith  1 1. 
 them  ;  elTentially  holy  in  refped  to  his  own  divine  ^^^'  '''•  ^' 
 Nature ;  for  as  the  Son  was  fo  begotten  of  the  Father 
 astobeone  God  with  him,  in  like  Manner  the  Holy 
 Ghofl  fo  proceedeth  from  the  Father  and  the  Son, 
 that  he  is  one  and  the  fame  God  that  they  are. 
 
 Q.   ^Vhat  is  the  peculiar  Office  ofihe  Holy  Spirit  ? 
 
 A,  To  fan^ify  and  renew  our  corrupt  Nature, 
 and  reftore  it  to  its  primitive  Perfcdlion  and  Dig- 
 nity. For  lincc  without  Holinefs  it  is  impoflible 
 topleafcGod,  or  attain  that  Happinefs  which  con- 
 fifts  in  the  enjoyment  of  him,  and  that  the  Frailty 
 and  Wcaknefs,  as  well  as  the  Corruption  of  our 
 Nature  is  fo  great,  that  we  are  not  able  of  ourfelves 
 to  accomplifli  this  mighty  Work,  God  hath  been 
 gracioufiy  pleafed  to  grant  us  his  Holy  Spirit,  to 
 be  the  Author  of  all  internal  Holinefs,  and  the 
 Principle  ofourfpiritual  Life;  and  confequently  it 
 is  this  blefTed  Spirit  that  gives  Cleamefs  to  our 
 Faith,  Zeal  to  our  Charity,  and  Strength  and  Pozz^er 
 to  all  our  Graces, 
 
 Q^  IVhen  fnay  the  Holy  Spirit   be  /aid  to  give  ' 
 Clearnefs  to  our  Faith  ? 
 
 A,  Not  only  when  he  reveals  to  us  the  Will  of 
 "God,  which  he  hath  eternally  propofcd  in  the  holy 
 Scriptures  ;  but  when  he  internally  illuminates  our 
 Minds,  and  inclines  them  to  the  Obedience  of  Faith, 
 whereby  we  firmly  affent  to  thofc  Truths  which  un- 
 to a  na'-ural  or  carn:il  Man  ?.rc  Foolilhnefs.  When 
 the  Belief  of  the  Principles  of  Religion  is  vigorous 
 enough  to  govern  our  Pra6lice  and  influence  our 
 Lives ;  when  the  Torments  of  the  Damned,  make  us 
 0^2  afraid 
 
"228  Whitfunday. 
 
 afraid  to  follew  tbem  in  their  Sins  which  have 
 brought  upon  them  all  thofe  Miferies ;  when  they 
 put  up  upon  ftrivi!:g  againft  every  Temptation  to 
 avoid  the  Danger  ;  when  the  G/or/W oi  the  Saints 
 perfuade  us  to  imitate  theirLives  which  have  raifed 
 them  to  that  Happinefs ;  when  the  Hope  of  feeing 
 God  purifieth  us  as  he  is  pure,  by  feeking  all  Occa- 
 iions  of  our  Improvement,  and  by  making  it  our 
 Bufinefs  to  Work  out  our  Salvation. 
 
 Q^  When  may  the  Holy  Spirit  be  Jaid  to  add  Zeal 
 tb  our  Charity  ? 
 
 A.  Not  only  when  the  Love  of  God  fecures  our 
 own  Duty,  but  when  it  makes  us  earnrjlly  concerned 
 that  all  the  World  fliould  be  influenced  by  the  fame 
 divine  Flame,  and  that  our  Neighbour  fliould  be- 
 come a  fit  ObjeQ;  of  infinite  Mercy.  When  we  are 
 fenlibly  touched  wichtheBlindnefsandObftinacyof 
 wicked  Chriftians ;  and  endeavour,  by  the  pfopereft 
 Methods,  to  cure  their  Ignorance^  and  to  remove 
 their  gr^athdiffcrence  as  to  the  Bufmefs  of  Religion. 
 When  we  are  careful  to  infinuate  and  eftabliib  the 
 Maxims  of  Piety  in  our  Famil/es,  and  among  our 
 Friends  and  Relations.  When  oMxDifcoiirJe  andCon^ 
 verfation  is  edifying,  and  tindlured  with  a  Relifh  of 
 Religion.  When  we  recommend  it  by  our  own 
 Example^  and  by  our  Prayers  for  the  Converfion  of 
 Sinners,  and  for  the  Perfeverance  of  the  Righteous. 
 When  we  conceal  all  Things  that  may  offend  the 
 IVcaky  and  publifli  whatever  may  tend  to  increaTfe 
 the  Lorn  of  Virtue.  W^hen  we  take  all  Occalions  to 
 /'rj//d' thofe  that  Live  well,  to^o;?o//rthem  before  the 
 World,  and  to  give  them  the  Preference  m  thofe 
 Pavours  we  are  able  to  confer.  When  the  Civilities 
 and  Liberalities  weexercifc,  andtheFriendfnips  we 
 contradt,  aim  at  the  Caavcrjion  and  Sancflificationof 
 Souls.  When  the  Comfort  and  Relief  we  give  to 
 the  Poory  the  Sicli,  and  the  AJJIi^ed,  tends  to  make 
 i^c  Delign  of  Good's  Providence  towards  them 
 6  ,  cffedual. 
 
WhitfH7iday,  22  9 
 
 efFciflual,  for  their  Arncndmcnt  if  they  are  bad,  or 
 for  their  Improvement  if  they  arc  good  ;  that  they 
 may  learn  to  adore  the  Author  of  their  AfBiclions, 
 and  wifely  fix  their  Minds  upon  a  Good  that  is  lia- 
 ble and  permanent. 
 
 Q^  ]Vhen  may  the  Holy  Spirit  he  faid  to  give 
 Pov\er  <77/c/ StrencTth  /oo//r Graces? 
 
 A.  Not  only  when  the  Empire  of  Re af on  is  fccured 
 againft  the  uittacks  of  the  Inferior  Appetites^  but 
 when  our  evil  Inclinations  arc  in  fomc  Mcafurc 
 ftiflcd,  and  all  carnal  AffeHwns  die  in  us.  When  the 
 Alliiremciils  of  the  IVorldy  and  the  Enjoyments  of 
 Senfe  appear  as  trifling  Entertainments,  in  Com- 
 parifon  ot  the  Pleajure  and  Happinefs  of  fcrving. 
 God  and  doing  good.  When  the  D{/^V/////V^- and 
 Dangers  we  meet  with  in  the  Road  of  our  Duty  arc 
 fo  far  from  difcouraging  us,  that  they  raife  our 
 Spirits,  and  increafe  our  Refolution,  and  ferve  only 
 to  make  the  Pleafures  of  Virine  more  perfecl. 
 When  the  hearing  ^n^  forgiving  Injuries^  the  morii- 
 fyiug  ouv  fenfiia I  Appetites ^  and  the  S/i^ering  for 
 Righteoufnefs^  which,  to  worldly  Minds,  carry  fo 
 terrible  an  Appearance,  are  embraced  with  Joy 
 and  Satisfic/ion,  as  the  happy  Opportunities  of 
 manifefting  a  finccre  and  ardent  Aifcchon  to  the 
 bleiled  Jefis.  When  we  receive  the  Afflictions  o.f 
 Life  not  only  with  Patience  and  Subniiilion,  but 
 with  ■Jijcnkfulnefs^  from  a  Senfe  of  thac  Profit  and 
 Advantage  they  may  bring  to  us.  Thefe  Eifeds 
 were  vifihlc  in  the  ConduCL  of  the  bdy  ApojUes ; 
 never  did  fo  much  Refolution  get  the  better  of  fo 
 much  Wcaknefs,  fo  great  a  Contempt  of  Danger 
 and  Death  triumph  over  fo  Ihamefnl  a  Cowardice, 
 and  fo  iincerc  and  ardent  a  Defire  of  futfcring 
 mafter  a  very  careful  Endeavour  to  avoid  the  Ap- 
 pearance of  it. 
 
 Q.3  The 
 
230  Whitfiinday. 
 
 The     PRAYERS. 
 
 I. 
 
 For  the  /^  OD,  who  Hs  at  thisTimc  did  ft  teach  the  Hearts 
 Jhe^Hoiy  ^^  of  thy  faithful  People,  by  the  fending  to  them 
 Spirit.  the  Light  of  thy  Holy  Spirit;  grant  me  by  the 
 fame  Spirit  to  have  a  right  Underftanding  in  all 
 Things,  and  evermore  to  rejoice  in  his  holy  Com- 
 fort, through  the  Merits  oiChriJl  Jejus  my  Saviour, 
 who  liveth  and  rcigneth  with  ihee  in  theUnity  of  the 
 fame  Spirit,  one  God,  World  withou  t  End.  Amen. 
 
 II. 
 
 Tor  the        A    Lmighty  and  merciful   God,  of  whofe  only 
 
 servS  of  -i^^  G'^'^  i'^  Cometh,  that  thy  faithful  People  do  un- 
 
 God.        to  thee  true  and  laudable  Service;  grant,  I  befeech 
 
 .  thee,  that  I  may  fo  faithfully  ferve  thee  in  this  Life, 
 
 that  I  fail  not  finally  to  attain  thy  heavenly  Pro- 
 
 mifes,  through  the  Merits  oijcjus  Chrift.  A?nen. 
 
 in. 
 
 A  Lmighty  God,  who  flieweft  to  them  that  be 
 in  Error  the  Light  of  thy  Truth,  to  the  Intent 
 
 Tor  a  Prac- 
 tice fuita- 
 ble  to  the  u  ^  ^ 
 
 Chr.oian  thcy  may  return  into  the  Way  of  Righteoufnefs ; 
 grant  unto  all  tnem  that  are  admitted  into  the  rel- 
 lowfhipof  C/jr///'s  Religion,  that  they  may  efchevv 
 thofe  Things  that  are  contrary  to  their  Prcfeffion, 
 «^nd  follow  all  fuch  Things  as  are  agreeable  to  the 
 fame ;  through  our  Lord  Jefus  Chrijl,     Amen, 
 
 IV. 
 
 Dr.  Hiches. 
 For  the 
 Gifts  of 
 
 OLord,  my  God,  who  by  thy  Son  our  Saviour 
 Jcfiis  Chrifi,  hath  promifcd  thy  Holy  Spirit  to 
 Hof's  i   ^^^^"  ^^^°  ^^^  ^"^^"^  ^'^  \^t^,  I  befeech  thee  to  give 
 rit!'^  pi'  hijyi  tomeinall  theGracesand  Affilhinccsof  which 
 1  itand  in  need.    T  afk  him  in  all  Humility  and 
 Earncftnefs,  as  the  greateft  BkfTing  1  can  receive ;  I 
 
Whitfunday.  ^31 
 
 afk  him  in  the  Scnfe  of  my  own  Wcaknefs  and  In- 
 firmities, as  knowing  without  his  continual  Infpira- 
 tions  I  can  delirc  nothing  that  is  good,  or  do  any 
 Thing  that  is  acceptable  to  thee :  O  therefore  let 
 hmi  be  with  me,  and  remain  with  me,  and  molt 
 powerfully  aflilf  and  fupport  me  in  all  Trials  and 
 Temptations  when  I  moft  need  his  Help. 
 
 Let  him  be  unto  mc  a  Spirit  of  Sandtification  to 
 purify  my  corrupt  Nature,  a  Spirit  of  Counfel  in 
 all  Difficulties,  ofDircdion  in  all  Doubts,  of  Cou- 
 rage in  all  Dangers,  of  Conflancy  in  all  Pcrfecu- 
 tions,  of  Comfort  in  all  Troubles,  efpecially  in 
 Times  of  Sicknefs,  and  at  the  Hour  of  Death,  and 
 of  SubmilTion  and  Rcfignation  to  thy  Holy  Will 
 and  Plcafure  in  all  Afllidlions  that  are  moft  grievous 
 to  Flefh  and  Blood. 
 
 Leave  me  not  a  Moment  to  my  own  human 
 Frailty  without  his  Afliftance ;  but  let  him  con- 
 flantly  infpirc  rne  with  Fear,  Love,  and  Devotion 
 towards  thee  ;  with  Truth,  Juftice,  and  Charity 
 towards  my  Neighbour;  and  with  Abflinence  and 
 Sobriety  towards  myfelf.  And  bccaufe  i  live  in 
 evil  Times,  and  am  in  Danger  of  being  deceived 
 by  the  Wiles  and  falfePrerenlions  of  Men,  let  him 
 be  alfo  unto  me  a  Spirit  of  Wifdom  and  Conduit, 
 and  Difcretion,  that  in  all  my  Convcrfations  1  may 
 be  able  to  difcern  Truth  from  Hypocrify,  and  lin- 
 ccre,  undefigning,  and  faithful,  from  falfe,  de- 
 ligning,  and  flattering  Friends. 
 
 F'urthermore,  I  befecch  thee,  let  him  be  unto  mc 
 a  Spirit  oS.  Patience  under  all  Crolfes  and  in  ail  Pro- 
 vocations ;  a  Spirit  of  Truft  and  Iledfalt  Rcpofe  of 
 Mind  in  thy  Care  and  Providence  ;  a  Spirit  of  For- 
 givenefs  to  my  Enemies;  a  Spirit  of  Humility  to 
 make  mc  quiet  and  eafy  in  myfelf,  meek  and  gen- 
 tle to  others,  and  to  free  me  from  all  the  Sin  and ' 
 Torment  of  Pride,  Envy,  and  Ambition ;  and,  Hnal- 
 ly,  fo  let  him  guide  me  and  govern  me  through  the 
 
 who^c 
 
232  ^        Monday  in  Whit/wi-Week. 
 
 whole  Courfe  of  my  fhort  Life  here,  that  I  may- 
 not  fail  to  obtain  everlafting  Life,  through  Jefus 
 Chrijl  our  Lord.     Amen. 
 
 V. 
 
 Thankf-  TT  is  Very  meet,  right,  and  my  bodnden  Dutyj, 
 Se  D^-  ""^  A  that  1  Ihould  at  all  Times,  and  in  all  Places,  give 
 fcent  of  Thanks  unto  thee,  O  Lord,  holy  Father,  Almighty 
 Jjhoft!'^  Everlafting  God,  through  Jefus  Chrijl  our  Lord> 
 according  to  whofe  moft  true  Promife,  the  Holy 
 Ghoft  came  down  as  at  this  Time  from  Heaven,, 
 with  a  fudden  great  Sound,  as  it  had  been  a  mighty 
 Wind,  in  the  Likenefs  of  fiery  Tongues,  lighting 
 upon  the  Apoftlcs,  to  teach  them  and  to  lead  them 
 into  all  Truth  ;  giving  them  both  the  Gift  of  divers 
 Languages,  and  alfo  Boldnefs,  with  fervent  Zeal, 
 conftantly  to  preach  the  Gofpel  unto  all  Nations, 
 whereby  we  have  been  brought  out  of  Darknefs 
 and  Error,  into  the  clear  Light  and  true  Know-, 
 ledge  of  thee,  and  thy  Son  Jtjus  Chrijl :  Therefore 
 with  Angels  and  Archangels,  and  with  all  the 
 Company  of  Heaven,  I  laud  and  magnify  thy  glo-r 
 rious  Name,  evermore  praifing  thee,  and  faying. 
 Holy,  Holy,  Holy,  Lord  God  of  Hofts,  Heaven 
 and  Earth  are  full  of  thy  Glory.  Q]f)YY  be  to  thee^ 
 O  Lord  moft  High.     Amen., 
 
 CHAP.     XXIL 
 
 Q^Tj/HAT  J/jews  the  great  Solemnity  oftbeYti-, 
 tival  ive  comynemorate  at  this  Time  ^ 
 A.  The  particular  Care  the  Church  hath  taken  to 
 fct  apart  this  and  the  following  Day  for  theExer- 
 ^ife  of  religious  Duties  ;  to  the  End  that  we  might 
 have  Leifure  to  offer  up  our  Praifes  and  Thankf- 
 Ijivings  to  God,  for  that  perfcd:  Difcovery  he  hath 
 
 mad« 
 
Monday  in  Whitfun-Wcch.  233- 
 
 made  of  his  Will  to  Mankind  in  the  Cbrifiian  Re- 
 velaim,  which  contains  the  belt  and  furcll  Means 
 of  fcrving  hinn,  and  of  performing  thofcObhga- 
 lions  we  He  under  to  the  divine  Majcfty  ;  and 
 which  hath  been  confirmed  bv  the  Dcfccnt  of  the 
 Holy  Gholf. 
 
 Q^  How  is  //j^Knowledgeo/ Religion  attahicd?' 
 
 A.  Either  by  the  Light  of  Nature,  which  dif- 
 covers  to  us  the  Being  of  a  God,  and  the  infinite 
 Perfcdions  of  the  Divine  Nature ;  particularly  his 
 Goodncfs,  which  inclines  him  to  reward  thofc  that 
 fervc  him  and  diligently  feck  him;  and  his  Juf- 
 tice,  which  requires  him  to  punilli  thofc  that  dif- 
 obey  him  ;  and  that  therefore  confequently  there 
 is  a  Part  of  Man  which  will  fubfift  in  the  next 
 World,  capable  of  thcfe  future  Rewards  or  Puni{h- 
 ments,  which  leads  us  to  the  Immortality  of  the 
 Soul;  which  Syftem  of  Principles,  with  a  fuitable 
 Pra<5lice  deducible  from  ihem,  we  call  Natural 
 Religion  ;  or  elfc  by  Supernatural  Revelation,  whicli 
 we  call  Revealed  Religion. 
 
 CyjVhat  doyou^mean  by  Supernatural  Revelation? 
 
 A.  God's  manifefling  himfclf,  or  his  Will,  to 
 Mankind  fome  Way  or  other,  over  and  above  what 
 he  hath  made  known  to  us  by  the  Light  of  Nature ; 
 in  fuch  a  Manner  and  in  fuch  Inftanccs,  that  all 
 our  own  Reafonings  could  never  have  attained  un- 
 to ;  which  Manifelbuion  wasfomctimes  made  im- 
 mediately by  God,  and  fometimes  by  the  Media- 
 tion of  Angels,  as  were  molt  of  the  Revelations  of 
 the  Old  Tcltament. 
 
 Q^  Ibiv  doth  it  appear  that  a  Revelation  from 
 God  is  poflible  ? 
 
 A.  This  is  evident  from  the  Nature  of  C^o^i,  and 
 the  Capacities  of  Men,  as  well  as  from  that  Proof 
 which  is  produced  to  fatisfy  us  concerning  a  Mif- 
 iion  from  God.  An  infinite  Being  that  created 
 pur  Souls  capable  of  knowing  him  and  loving  him, 
 
 can 
 
234  Monday  in  Whitjun-Week, 
 
 can  never  want  Power  to  communicate  farthe^ 
 Light  to  our  Minds,  and  make  farther  Difcoveries 
 of  his  Will  and  Pleafure :  and  Man  thus  made 
 after  his  own  Image  can  ufe  thofe  Faculties  he  is 
 endowed  with,  both  in  receiving  and  delivering 
 the  Matter  of  the  Revelation,  efpecially  when  it 
 offers  itfelf  in  a  Manner  fuitable  to  thofe  Faculties. 
 And  when  fuch  Things  are  difcovered  as  by  Pro^ 
 phec\\  which  none  but  God  could  reveal,  and  fuch 
 Things  done  as  by  Miracles^  which  none  but  an  AL 
 mighty,  at  lead  a  fupernatural  Power,  could  effect, 
 we  are  as  fure  fuch  Evidences  are  Proofs  of  a  fu- 
 pernatural Revelation,  as  we  are  that  the  Creation 
 of  the  World  is  a  Demonftration  of  the  Exiflence 
 of  a  Deity.  Now  this  is  a  Matter  fo  evident,  that 
 it  hath  been  generally  believed  among  all  Mankind, 
 even  among  the  HeathenSy  who  were  deftitute  of 
 true  Revelations  ;  and  the  Confent  of  all  Nations ; 
 that  there  is  fuch  a  Principle  as  Infpiration  in  the 
 World,  doth  make  it  plain,  that  it  carries  no  Re- 
 pugnancy to  natural  Light,  fuppofing  that  there  is 
 a  God,  that  he  fhould  reveal  his  Mind  by  forne 
 particular  Perfons  to  the  World  ?  to  which  Purpofe 
 Dc  Divin.  the  Teftimony  of  Tiilly  is  very  confiderable ;  and 
 Kb.  I.  among  moft  of  the  Philofophers  thefe  two  Princi- 
 ples went  together,  the  Exifience  of  a  Deity,  and 
 the  Certainty  of  h/piraiion. 
 
 Q^  IVhence  appears  the  HtQtKiiy  rz/Zii  Expediency 
 ©/"divine  Revelation? 
 
 A^  From  the  great  Ignorance  and  Corruption  of 
 human  Nature,  and  that  Mifery  and  Guilt  which 
 Mankind  had  contracted,  w  hich  was  plain  even  to 
 thofe  that  were  unacquainted  with  the  Original  of 
 it :  So  that  fome  extraordinary  Means  became  ne- 
 celliiry  for  their  Recovery,  And  from  the  infinite 
 Goodnefs  of  God,  whofe  Providence  not  only  extends 
 his  Care  to  the  Bodies  of  Men  and  their  outward 
 Conditions  in  this  World,  but  chiefly  to  their  im^ 
 
 4  mortal 
 
Monday  in Wh'itfun- PFeeL  23 J 
 
 mortal  Souls  and  their  Happinefs  in  another  Life  ; 
 upon  which  Account  ruionnl  Creatures  plunged 
 in  Mifery,  become  fie  objcds  of  the  divine  Care  and 
 Compafiion.  For  though  natural  Light  convinces 
 us  of  the  Exiftnice  of  a  D-ity,  and  fliews  us  how 
 reafonablc  it  js  to  pay  our  Adorations  to  that  Power 
 that  created  and  prtfervcs  \\s>t  yet  it  does  not  iu^- 
 cicntly  dircd  us  in  the  Way  and  Manner  of  per- 
 forming it ;  though  it  gives  us  fome  Hopes  of  Par- 
 don upon  our  Repentance,  from  the  general  Notion 
 of  God's  Goodnefs,  yet  it  prelcribes  us  no  certain 
 Method  for  the  obtaining  our  Reconciliation.  So 
 that  Revelation  was  nccedary  both  to  relieve  the 
 Wants  of  Men  in  a  natural  State,  and  to  recover 
 the  Lullre  and  Brightncfs  of  their  natural  Princi- 
 ples, fullied  and  imparcd  by  the  Degeneracy  of 
 Mankind  ;  and  farther  to  add  fuch  Improvements, 
 as  might  be  perfe(itive  of  human  Nature  and  in- 
 flrudl  men  in  the  Methoa  of  appcafing  an  offended 
 Deity-  All  the  Pretences  of  the  Heathen  Law- 
 givers, as  Lycurgusy  Niima^  &:c.  to  have  received 
 their  Laws  from  fome  Divinity,  was  a  tacit  Confef- 
 fion  that  Revelation  was  necelTary  and  expedient 
 to  conduct  Men  to  Happinefs. 
 
 Q^  IVhat  are  the  feveral  Kinds  0/ Revelation  ? 
 A.  The  feveral  Kinds  of  Revelation,  whereof  fome 
 are  mentioned  by  the  Jews,  and  others  recorded 
 in  H'ly  Scripture,  are  InfpiratioUy  Vijions,  Dreams ^ 
 Prophecy ^  Oracle^  Voices,  particularly  the  B.  fh-Col, 
 and  that  which  the  Jews  reckon  peculiar  to  Mo/es, 
 which  they  called  Gracilis  Mojaicus. 
 Q^  IVhat  do  you  mean  by  Infpiration  ? 
 A.  Infpiration  is  a  Revelation  which  is  infenfibly 
 communicated  and  breathed  as  it  were  into  the  Soul 
 of  a  Man,  fo  that  theinfpired  Perfon  does  not  think 
 his  ownThoughts,  nor  order  his  own  Conceptions, 
 nor  form  his  own  Notions  fo  far  as  he  is  infpired. 
 But  this  doth  not  exclude  the  Exercife  of  his  own 
 
 Keafou 
 
23<5- 
 
 A£ls  xxli. 
 17.  18. 
 ix.  4. 
 xxvi.  13. 
 I  Cor.  XV 
 8. 
 
 Monday  in  Whitfun-Week* 
 
 Reafon  in  thefe  Operations ;  but  thefe  Infufions 
 not  proceeding  from  any  Reafoning  in  tliemfelves, 
 but  from  an  external  and  fupernatural  Caufe,  it  is  by 
 that  Caufe  determined  to  the  matter  that  is  infpired. 
 
 CX_  What  do  you  mean  by  Vifions  ? 
 
 A.  A  Vifion  is  the  fupernatural  Reprefcntation 
 of  an  Objedl  to  a  Man  when  waking,  as  in  a  Glafs 
 which  places  the  Vifage  before  him  ;  by  which  he 
 has  as  clear  a  View  of  the  Things  thus  repre- 
 fenced,  as  if  they  were  the  things  thcmfelves,  and 
 not  the  Images  and  Appearances  of  them.  Thus 
 St.  P<^z// as  clearly  faw  our  Saviour  by  r  Reprefcn- 
 tation or  Vifion  M'hen  he  was  in  a  Trance  in  the 
 *  Temple,  as  he  did  when  ou^  Saviour  actually  and 
 vifibly  appeared  to  him  at  Mid- day,  on  the  Way 
 to  Damafciis.  By  this  Means  whar  Sight,  Prefence, 
 and  Knowledge  is  to  us  in  Things  fenlible  when  we 
 are  awake,  that  Vifion  is  to  fuch  as  are  in  an  Ec- 
 ftacy.  So  that  when  the  Name  of  Vifion  is  given 
 in  Scripture  to  this  W^ay  of  Revelation,  it  is  not  from 
 any  Uie  made  of  corporeal  Sight,  or  that  the  Eye 
 is  entertained  with  corporeal  Objecls,  but  bccaufe 
 of  the  Clearnefs  and  Evidence  of  what  is  repre- 
 fejited,  and  by  reafon  of  the  Conformity  it  therein 
 bears  to  outward  and  corporeal  Scnfe. 
 
 O^  What  is  Revelation  by  Dreams  ? 
 
 A.  A  Revelation  by  a  Dream  was  the  Reprefcnta>« 
 tion  of  an  ObjeO:  made  to  a  Man  in  his  Sleep,  and 
 though  it  be  as  natural  to  a  Man  to  dream  as  tofleep, 
 yet  in  this  Cafe  the  Dream  or  Revelation  was  fuper- 
 natural. For  to  dream  of  fuchThinjTs  then  doin^:, 
 or  of  iuch  Things  to  come,  as  are  altogether  inde- 
 pendent upon  the  Body,  nor  by  any  Methods  of 
 Nature  or  prefumptive  Arts,  to  be  known  or  fore- 
 feen,  is  fupernatural.  Thus  to  dream  was  natural 
 to  Pharaoh  as  toothers,  and  his  Dream  of  the  feven 
 fat  and  leah  Kine  might  have  pafTcd  under  that  Cha- 
 racter; but  by  fuch  a  Dream  to  be  made  to  under-^ 
 
 ftand. 
 
Monday  in  Whitfun-Week.  ^37 
 
 flaiid,  that  there  fhould  be  fucccffively  feven  Years 
 of  great  Plenty,  and  then  {c\'Q.n  Years  ot"  Famine, 
 could  proceed  only  from  a  Divine  Revelation. 
 
 Q.  Wbdl  do  you  mean  by  Prophecy  ? 
 
 A.  l^htforcU'llino^  of^hin^s  to  come,  which  might 
 be  communicated  either  by  Vifion  or  Dream  ;  for  the 
 Jews  obferve  i\\2X.  Prophecy  was  al\vays  received  one 
 ofthefc  twoVVays;  grounding  their  Opinion  upon 
 the  Declaration  of  God  himfelf :  If  there  be  a  Pro-  Numb.xii> 
 -phet  among  yoiiy  I  the  Lord  will  make  my  [elf  known  to^' 
 him  in  a  Vijion^  and /peak  to  him  in  a  Dream.  The 
 JewiJIj  Dodors  farther  tell  us,  that  Prophecy  was  a 
 clearer  Revelation,  and  carried  greater  AlFurancc 
 along  with  it  than  either  a  Vifion  or  a  D^^i^w,  with- 
 out Prophecy  ;  and  that  this  was  common  to  all  the 
 three ^  that  there  was  fomcthing  ofEcQacy  or  Tranf- 
 port  of  Mind  in  them.  Indeed,  the  primary  Notion 
 of  a  Prophet  feems  to  lie  in  declaring- 3.nd  interpret- 
 y;;^  to  the  World  the  Mind  of  God  which  he  receives 
 by  immedinte  Revelation ;  and  hence  it  is  that  in 
 Scripture  the  Patriarchs  y  asAbraha?n  and  others,  are 
 called  prophets,  who  were  not  fo  famous  for  any 
 Predictions  uttered  by  them,  as  for  declaring  the 
 Mind  of  God  from  the  frequent  Revelations  they 
 received.  For  it  is  altogether  accidental  and  extrin- 
 lical  to  the  Nature  of  Prophecy  what  Time  it  has  a 
 relped  to,  whether  pafl,  prefent,  or  to  come ;  but  bc- 
 .  cau  fe  future  Contingencies  are  the  fartheft  out  of  the 
 Reach  of  human  Underftanding,  therefore  the  fore- 
 telling of  Things  to  come  hath  been  chiefly  looked 
 upon  as  the  main  Note  and  Character  of  a  Prophet, 
 as  being  apprchen,ded  to  be  the  ftrongeft  Evidence 
 of  the  Truth  of  Divine  Revelation. 
 
 Q^  l-Vhdt  was  the  Piuiilliment  of  counterfeiting 
 a  prophetic  Spirit  under  the  Law  ? 
 
 A,  To  deter  Men  from  Counterfeiting,^  prophe^ 
 tic  Spirit^  or  from  hearkening  to  fuch  as  did,  God 
 appointed  that  every  fuch  Pretender,  upon  legal 
 
 Convidion, 
 
238  Monday  lii  Whitfun-Week, 
 
 ^^"5-       Conviction,   fhould  be  put  to  Death.      But  the 
 
 XVIII.  20.  n 
 
 Prophet  which  Jhall  prefume  to  /peak  a  Word  in  my 
 Namey  which  I  have  not  Commanded  him  iofpeak^  or 
 that  Jhalljpeak  in  the  Name  of  other  Gods^JhallJurely 
 die.  The  Jews  generally  underftand  this  of  ftran- 
 gling,  as  they  do  always  in  the  Law,  when  the  par- 
 ticular Mannerof  the  Death  is  not  exprefled.  And 
 by  this  Punilhment  the/^//>  Prophet  was  diftin- 
 guilhedfrom  xk\Q  Seducer^  who  was  to  beftoned  to 
 ©cat  Death  by  a  fufficient  Teftimony ;  the  Seducer  being 
 sui.6,10.  ^  Perfon  who  fought  by  cunning  Perfuafions  and 
 plaulible  Arguments,  to  draw  Men  otf  from  the 
 Worlhip  of  the  true  God,  but  ihtfalfe  Prophets 
 always  pretended  Divine  Revelation. 
 Qj_  PFbiit  is  Revelation  ^y  Oracle  ? 
 yf.  This  was  called  Uri7/i  and  Thummim,  which 
 was  a  rendering  Anfwers  to  Queftions  by  the  High 
 Priefl,  placed  before  the  Mercy-Seat ,  looking  upon 
 the  Stones  in  the  Breajl-Plate ^  which  how  it  was 
 done,  is  not  agreed  by  thofe  who  have  treated  of 
 this  Matter. 
 
 Q^  JVhat  is  Revelation  i^y  a  Voice  ? 
 A.  When  the  Matter  of  the  Revelation  was  com- 
 municated immediately  or  occafionally  by  a  Foice. 
 The  former  of  thefe  was  vouchfafed  to  Abrahatn^ 
 and  above  all  to  MofeSy  to  whom  God  is  faid  to  have 
 iixoa.      /poke  Face  to  Face,  as  a  Manfpeaketh  to  his  Friend, 
 xxxui.  u.  'pj^g  other,  which  was  altogether  occalional,   was 
 forfomeparticularD/r^^/i?»,  as  to//^^ar  and  others ; 
 lyt^&c""  or  for  Tejiimony,  or  Confirjnation,   as  Was  that  men- 
 tioned in  th^Gofpely  when  it  wasaudibly  proclaimed 
 from  Heaven,  ihis  is  7?iy  beloved  Sony  in  whom  I  am 
 ,_^^  ■  "^    well  pleajed. 
 
 Q^  What  doyou  mean  by  the  Bath-Col  ?   • 
 A.  Thi  s  was  counted  by  the  Jezvs  the  loweft  De- 
 gree oi  Revelation,  which  was  called  the  Daughter 
 wrf^Nev.  of  a  Voice,  or  Echo,  in  relation  to  the  Oracle  of  Urim 
 p?--  2.      and  Thummim,  as  fome  think ;  for  whereas  that 
 *"■***       was  a  Voice,  given  from  the  Mercy-Seat  within 
 
 the 
 
Monday  in  Whitfun-WceL  239 
 
 the  Veil,  this,  upon  the  ceafing  of  that  Oracle, 
 being  fuppofed  to  come  in  its  Place,  might  not  un- 
 fitly or  improperly  be  called  a  Daughter,  or  Sue- 
 celTor  of  that  Voice,  which,  the  Jews  pretend,  con- 
 tinued among  them  from  the  Days  of  the  Prophet 
 Maldchiiothc  Time  of  our  Saviour,  and  which  after 
 a  Sort  they  conceived  was  to  fupply  the  ccafing  of 
 Prophecy  among  them.     But  many  learned  Men 
 have  reduced  thofe  numberlefs  Stories  that  occur  Ljghtf. 
 in  the  Writings  of  the  Jezvijfj  Doctors  concerning  vo'.  u.?. 
 the  Bath-Coly  to  thefe  two  Heads,  that  either  they  '*  '  ^^'^ 
 were  fometimes  mere  Fable Sy  invented  to  raife  the 
 Reputation  of  fome  Rabbi y  or  at  other  Times  MagU 
 cal  and  Diabolical  Delufions. 
 
 Q^  IVbat  doyou  mean  by  the  Gradus  Mofaicus? 
 
 A.  This  i\itjezvs  efteemed  the  high  eft  Degree  of 
 Revelation,  to  which  Maimonides  attributes  thefe 
 Characters :  That  God  manifcfted  himfelf  to  Mofes 
 when  he  was  awake,  though  to  other  Prophets  in 
 Dreams  and  Vifions :  That  the  influence  was  de- 
 rived immediately  from  God  himfelf,  without  the 
 Mediation  of  any  Angelical  Power,  without  any 
 Fear,  Amazement,  or  Fainting,  w  hich  are  incident 
 to  other  Prophets  ;  and  that  the  Spirit  of  Prophecy 
 refted  upon  him,  fo  that  he  could  make  \j^c:  of  it 
 when  he  would.     Thus  much  is  certain,  that  the  ^^'^^-^^^ 
 Revelation  made  to  Mofes  had  fome  fingular  Prero-  "* "  '  " 
 gatives  above  thofe  of  other  Prophets,  as  is   plain 
 from  Scripture ;  but  that  it  was  always  by  an  im- 
 mediate Communication  from  God,  w  ithout  the 
 Mediation  of  Angels,  feems  not  io  agreeable  to 
 what  St.  Stephen  tells  us,  that  T^be  Law  was  given  by  ^a*  vi;, 
 the  Difpojition  of  Angels ;  nor  to  what  St.  Paul  af-  s?- 
 firms.  That  it  was  ordained  by  Angels,  in  theHandi  of''"''^'  ^"" 
 a  Mediator,  which  was  Mofes.     • 
 
 Q^Are  thefe  Divine  Revelations  collccJcd together, 
 ami  have  zve  any  authentic  Inftrument  and  Record 
 $fthem  r* 
 
 A.  Mofl 
 
240  Monday  in  Whitfun-WeeTz. 
 
 A.  Moftof  the  forementioned  6'or/jand  Degreed 
 'oi  Revelation,  which  God  hath  made  of  himfelf  to 
 the  World,  arecolledled  together  in  the  holy  Scrip- 
 tures ;  by  which  the  Things  revealed  any  of  thefe 
 Ways  are  tranfinitted  to  us,  and  therefore  called 
 the  l^Vord  of  God,  as  containing  thofe  Things  which 
 God  in  fevcral  Ages,  had  fpoken  to  the  World  ; 
 which  are  necefTary  to  be  known  by  Men  in  order 
 ro  their  eternal  Happinefs.  And  this  being  now 
 the  great  Standard  of  Revelations  from  God,  which 
 is  to  continue  to  the  End  of  the  World,  we  are  all 
 concerned  to  eflablifli  ourfelves  in  the  Belief  and 
 Praftice  of  what  is  contained  in  the  holy  Scriptures. 
 
 Q^  IVhat  are  the  peculiar  Charadlcrs  of  a  Divine 
 Revelation  ? 
 
 A.  The  Proofs  of  a  Divine  RevelatiGU,  vary  ac- 
 cording to  the  different  Cafes  of  thofe  it  doth  con- 
 cern :  For  they  may  relate  either  to  the  Perfon  him- 
 felf that  is  infpired,  or  to  thofe  that  receive  the  Mat- 
 ter revealed  immediately  from  the  Perfon  infpired 
 or  to  thofe  that  live  remote  from  the  Age  of  the 
 infpired  Perfons,  as  in  the  Cafe  of  all  Chriftians 
 lince  the  Times  of  our  Saviour  and  his  Apoftles. 
 
 Q^  Hozv  can  the  Perfon  infpired  he  Jatisfedhim- 
 /elf  (f  thel^rui\\  ofjuch  a  Revelation? 
 
 A.  When  God  Almighty  thinks  fit  to  make  a 
 Revelation  to  anyMan,  to  manifeft  and  difcovcrany 
 Truth  or  Thing  to  him  of  which  he  was  before 
 ignorant;  is  it  not  rcafonable  to  think,  but  that  he 
 will  fome  Way  or  other  fatisfy  the  Perfon  concern- 
 ing the  Reality  of  it;  for  it  cannot  poiTibly  fignify 
 any  Thing,  or  have  any  Effedl  upon  the  Man,  unlefs 
 be  be  fatisfied  it  is  fuch  ;  and  the  AlTurance  of  a  di- 
 vine Revelation,  as  to  the  Perfon  himfelf,  is  mod 
 probably  wrought  by  the  great  Evidence  it  carries 
 with  it  of  itsDivineOriginai ;  for  no  Man  can  doubt 
 but  that  God,  who  made  our  Underflandings,  and 
 knows  the  Frame  of  th^m,  can  accompany  his 
 
 Revelations 
 
Mdnday  in  Whitfun-  Weeh  2  4 1 
 
 1[^eveIations  with  fo  clear  and  overpowering  a  Liglit 
 iis  to  difcover  to  us  the  Divinity  of  thenn,  and  that 
 they  came  from  him.     Confequently,  God's  niani- 
 fefbing  himfelf  to  the  Prophets,  there  was  fuch  a 
 powerful  Reprcfentation  on  the  Part  of  the  divine 
 Agent,  and   that  clearnefs  of  Preception  on   the 
 iPartofthe  Pcrfon  infpircd,asdid  abundantly  make 
 good  thofc  Phrafcs  of  FiJ/qh Siiid  Speakings  by  which 
 it  is  defcribed  in  Scripture.     Yet  fometimes  there 
 was  added  fome  Sign  or  fupernatural  Proof;  for 
 when  Gideon  h:id  fome  doubt  of  what  the  Ar:gcl(^i\d  ju.^g.  vi. 
 when  he  knew  not  who  he  was,  and  betrayed  fome  "^^^  ^'; 
 JFear  when  required  to  go  on  a  difficult  Entcrprize,  "'  '^''^' 
 he  was  confirmed  by  the  Fire  out  of  the  Rock  that 
 confiancd  the  Flejh,  and  by  the  Fleece^  and  by  the  Sol- 
 diers Dream,  and  the  Interpretation  thereof.     And 
 Mojes  was  convinced  nor  only  of  his  own  MiiTion  p-^^^  j^^ 
 from  God,  but  of  the  Acceptance  and  Authority  he  3-  ^- 
 fliould  have  upon  it  with  th^  People,  when  the  Rod 
 in  his  Hand  was  turned  into  a  Serpent ;  and  his  Hand 
 putting  it  into  his  Bofom  was  made  leprous^  and  cttr 
 red  ('.gain  in  a  Moment  by  taking  it  out. 
 
 Q^  But  doth  not  this  make  a  llubborn  Belief  rt«^ob- 
 flinate  Conceit  of  a  Thing  to  be  a  Divine  Revelaiioni 
 
 J.  1  think  notj  becaufe  agood  Man,  when  he  is 
 infpired,  and  reflccfls  upon  it,  and  diligently  contiw 
 ders  the  Afllirance  which  he  finds  in  his  Mind  con- 
 cerning it,  can  give  a  rational  Account  of  it  to  him- 
 felf he  murt  haveReafon  to  believe  himfelf  infpired, 
 which  the  deluded  Pcrfon  wants;  and  therefore  the 
 Politivenefs  of  the  Pretender  may  arife  from  Pride 
 and  Self-conceit>  which  have  no  fmall  Influence  ; 
 but  moreefpecially  from  a  difordered  Imagination 
 or  Fancy,  which  interrupts  the  Operations  oi  the 
 Mind;  whereas  a  true  fnfpiration  will  bear  th^i 
 Teft  of  the  Prophet's  Reafon,  which  w^ill  give  him. 
 Satisfaction  concerning  it.  Thus  he  finds  it  a 
 foreign  ImprelTion,  that  it  doth  not  faring  fiom 
 R  himiUf 
 
%^2  Monday  in  Whitfun^Weel, 
 
 himfelr  nor  hath  its  Rife  from  thence ;  and  there- 
 fore afcribes  it  to  fome  Spirit  without  himfelf,and 
 believing  that  there  is  a  God  that  can  communicate 
 himfelf  to  the  Minds  of  Men,  and  that  his  Good- 
 nefs  is  fuch,  that  he  will  notfuffer  them  to  be  under 
 the  NecelTity  of  a  Delufion,  which  they  muft  be,  if, 
 •when  they  have  the  higheft  AlTurance  and  Satif- 
 fadtion  that  fuch  a  Thmg  is  a  Divine  Revelation, 
 they  may  be  deceived.  Farther,  he  conlidcrs  the 
 Matter  of  the  Revelation,  and  if  it  neither  contra- 
 dicts any  elTential  and  fundamental  Notion  of  his 
 Underftanding,  nor  any  other  former  Revelation, 
 he  thinks  himfelfobliged  to  entertain  it.  The  Con- 
 fidence of  Enthufiafts  in  their  imaginary  Infpira- 
 tions,  ariling  from  a  Defedt  of  their  Reafon  and 
 Judgment,  is  initfelf  no  more  an  Argument  againft 
 this,  than  becaufe  Senfe  is  fometimes  deceived  and 
 impofed  upon,  that  therefore  it  is  never  certain ; 
 or  becaufe  there  are  Errors  and  Difputes  among 
 Mankind  that  therefore  there  is  no  Truth.  Confi- 
 dence in  imaginary  Infpirations  may  be  great,  but 
 the  Perception,  and  lb  the  Aflurance,  cannot  be 
 equal  to  what  is  real. 
 
 Qj^  How  can  they  that  receive  the  Revelation /r<?;;t 
 //^^  Perfons  infpired,  ^W^(?  of  theTiuxh  of  fiich  a 
 Revelation  ? 
 
 A.  From  the  Credibility  of  the  Perfons  pretending 
 to  Lifpiration,  that  they  be  of  known  Probity  and 
 approved  Integrity,  and  that  they  be  endowed  with 
 Prudence  and  Underftanding;  for  God's  Choice 
 of  Perfons  for  fo  peculiar  a  Service,  doth,  in  that 
 Way,  either  find  or  make  them  fit.  From  the  ex^ 
 iraordinary  Evidence  and  Teflimony  they  give  that 
 they  are  infpired,  as  workingof  Miracles,  which  muft 
 be  unqueftionable  as  to  the  Number  and  Quality, 
 and  to  the  public  Manner  of  doing  them  ;  and 
 the  Predi^ion  of  future  Events,  which  God  claims 
 as  a  Prerogative  to  himfelf;  becaufe  fuch  Things 
 being  out  of  the  Reach  of  any  created  Under- 
 
 ftanding. 
 
Monday  in  Whitfun-Weeh,  243 
 
 ftanding,  are  a  mnrt  certain  Proof  of  a  divine 
 Power,  than  even  the  working  of  Miricles  them- 
 felves.  From  the  A/j/Z^rof  the  Revelation,  which, 
 when  itconcernsMankind  in  general,  muft  be  wor- 
 thy of  God,  as  proceeding  from  liim,  and  mud 
 tend  to  the  Advantage  and  Sat  sfadion,  and  Hap- 
 pinefs  of  Mankind,  to  whom  the  Revelation  is 
 made  :  for  Juftice,  Holinefs,  and  Goodnefs,  areas 
 necefTary  and  as  elTential  to  our  Idea  of  God  as 
 Power;  and  confequently,  a  Revelation  that  con- 
 tradicts thefe  Attiibutes  cannot  come  from  God. 
 This  Evidence  is  very  neceffirv,  and  may  reafon- 
 ably  be  cxpecfled,  and  is  a  Proof  of  the  higheft  Na- 
 ture ;  and  what,  as  every  Man  can  judge  of,  being 
 a  Mafter  of  Senfe  and  Rcafon,  and  fo  it  is  what 
 every  Man  ought  to  be  concluded  by. 
 
 Qj_  What  Evidence  is  nccelTary^/'^r  thofe  ivho  live 
 at  a  great  Diftance/row  the  Age  of  thofe  Per/jis  that 
 were  infpired,  to  fatisfy  lhe7n  of  the  Truth  of  that 
 Revelation  they  are  obliged  to  believe  ? 
 
 A.  The  credible  Rcpoit  of  Eye  and  Ear  Wit- 
 neffes  concerning  the  Miracles  that  have  been 
 wrought,  and  the  Predictions  that  have  been  fore- 
 told to  prove  Perfons  infpired,  conveyed  down  to 
 us  in  fuch  a  Manner,  and  with  fuch  Evidence,  as 
 that  we  have  no  reafon  to  doubt  of  the  Truth  of 
 them  ;  which  is  all  the  Evidence  that  can  be  had 
 in  fuch  Circumfrances,  and  which  muft  be  prefu- 
 med  necefTiry,  and  therefore  is  fufficient, 
 
 Q^  But  fince  the  Proof  0/' Revelation  at  a  Dif- 
 tance  depends  up^n  the  Truth  of  Matters  of  FaCl, 
 what  general  Rules  are  there,  that  whtn  ihey  all  meet  ^ 
 Matters  ofVdiS:  cannot  be  falfe? 
 
 A.  There  are/w/r  Rules  that  make  it  impoflible  short  ani 
 for  Matters  of  Facl  to  he  falfe,  where  thev  all  con-  eaj\.Vethol 
 cur.     Firft,  that  the  Matter oiFa^  be  fuch  as  that  ^/^^^  ^'' 
 Men*s  outzvard SenfeSy  their  Eyes  and  Ears,  may  be 
 Judges  of  it.     Secondly,  That  it  be  donepublickly 
 
 R  2  m 
 
2.44  Monday  in  V/hitJun-JVeeh* 
 
 in  the  Face  of  the  World.  Thirdly,  That  not  only 
 fublick  Monuments  be  kept  in  Memory  of  it^  but 
 Ibine  oiit"xard Ailion  to  be  performed.  lourthly. 
 That  fuch  Nhnumniis  and  fuch  Aciions  or  Ohjer- 
 vance:-  be  inlli tilled,  and  do  commence  from  the  T^'ime 
 that  the  Matter  of  ['act  was  done. 
 
 Q^  Wherein  appear  the \dv^nt2igQ?, of  ihcfeKuXas 
 for  the  Proof  of  iVj  a  ttcrs  of  Fad  ? 
 
 y^.  The  ttvofirjl  Rides  make  it  impoffible  for  any 
 fuch  Matter  ot  Fadt  to  be  impofcd  upon  Men,  when 
 fuch  Matter  of  Fad:  was  fiiid  to  be  done;  bccaufe 
 every  Man's  Eyes  and  Senfcs  would  contradid  it. 
 And  the  two  I  a jl  Rides  make  it  impoffible  that  any 
 fuch  Mattcrof  Fad  Ihould  be  invented  fome  Time 
 after,  and  impofcd  upon  the  Creduhty  of  Atter- 
 ages  ;  becaufe,  whenever  fuch  Matter  of  Fad  came 
 to  be  invented,  if  not  only  Monuments  were  faid 
 to  remain  of  it,  but  likewifc  public  Adions  and 
 Obfervances  were  conllantly  ufed  ever  fince  the 
 Matter  of  Fad  was  faid  to  be  done,  the  Deceit 
 mull  be  detcded  by  no  fuch  Monuments  appear- 
 ing, and  by  the  experience  of  every  Man,  Woman, 
 and  Child,  who  mufl  know  that  no  fuch  Adions 
 or  Obfervances  were  ufed  by  them. 
 
 Q^  Pray  give  an  lUuftration  of  the  Force  of  the 
 twofirfh  Rules? 
 
 A.  To  illuftrate  the  ivoojirft  Rides ;  fuppofe  any 
 Man  fliould  pretend  that  Yefterdav  he  divided  the 
 'J'hames  in  the  Prefence  of  all  the  People  in  London^ 
 and  carried  the  whole  City,  Men,  Women,  and 
 Children,  over  to  Southwarkon  dry  Land,  the  wa- 
 ters landing  like  Walls  on  both  fides ;  1  fay,  it  is 
 morally  imporfible,  that  he  could  perfuadc  the 
 People  of  7.077^^)7;  that  this  was  true,  when  every 
 Man, Woman,  and  Child,  could  contradid  him  and 
 fay  that  this  was  a  notorious  Falfehood.  There- 
 fore ir  may  be  taken  for  granted,  that  no  fuch  Im- 
 pofition  could  bepi;tupon  Men,  at  the  Time  when 
 iuLh  Public  Matter  of  Fa6t  was  faid  to  be  done. 
 
 6  Q;,  ^^^"^ 
 
Monday  in  Whitfun-Week,  245 
 
 Q^  hhzv  may  the  two  hfi  Rules  he  illufl:rated  ? 
 
 A.  Suppofe  a  Story  flioiild  be  invented  of  a  cer- 
 tain Thing  done  a  thoufand  Years  ago,  perhaps  ' 
 forne  might  be  prevailed  upon  to  believe  it :  But 
 if  it  be  faid  that  not  only  fuch  a  Thing  was  done,  - 
 but  that,  from  that  Day  to  this,  every  Man  at  the 
 Age  of  twelve  Years  had  a  Joint  ot  his  liccle  Fin- 
 ger cut  off",  and  that  every  Man  in  the  Nation  did 
 want  a  Joint  of  fuch  a  Finger;  and  that  this  Ob- 
 fervation  was  faid  to  be  Part  of  the  Matter  of  Fact 
 done  fo  many  Years  ago,  and  vouched  as  a  Proof 
 and  Confirmation  of  it,  and  as  having  defccnded 
 witliout  Interruption,  and  having  been  conltantly 
 pradifed  in  Memory  of  fuch  Matter  of  Fad:,  all 
 along  from  the  Time  that  fuch  Matter  of  Fact  was 
 done  ;  it  is  impolTible,  in  fuch  a  Cafe,  that  the  Story 
 tpuld  be  believed,  becaufe  everyone  could contra- 
 did  it,  as  to  the  Mark  of  cutting  off  a  Joint  of  the 
 F^inger,  and  that  being  Part  of  the  Matter  of  Fact, 
 mult  demonftrate  the  whole  to  be  falfe. 
 
 Q^lVhat  viJywe  Irarnfroui  th:fe  frequent  Difco- 
 veries  God  hath  made  of  bis  Will  to  Mankind  I* 
 
 A.  The  infinite  Go-jd?ie/s  of  the  Divine  Nature^ 
 wherebyGod  hasalways lupplied  his  Creatures  from 
 Time  to  I'lme  vvirh  all  nee  eilary  Means  to  conduct 
 ihem  to  eternal  Happincfs.  That  his  zvife  Ir'n-vi^ 
 dence  does- not  only  take  Care  of  our  Bodies,  and 
 govern  all  thofe  temporal  Concerns  that  relate  to 
 ihem,  but  that  it  extends  itfelf  ro  what  is  of  much 
 greater  Importance,  our  immortal  Souls,  which 
 mull  be  for  ever  happy  or  mijerabie  in  anorher 
 World  :  That  \.\\^gredL  Unhappiue/s  of  Man  conlifts 
 in  ivithdnizvinghhDepnidcincc  uponGot/;  for  notn mg 
 but  a  wilful  and  obrfinate  NVgledf  of  thofe  Dif  0- 
 vcrics  God  hath  made  of  himfelt,  can  ruin  and 
 feleflroy  him.  That  the  Divine  Rejelationis  i  -cing  ac- 
 companied v.'ith  all  the  Evidence  and  Prc^/  that 
 Things. of  that  Nature  are  capable  ol^  Lijide/itybc- 
 
 ^^  r»  comes. 
 
246  Monday  in  Whiffun-Week, 
 
 comes  highly  unreafonahle  and  inexcujabley  and  can  be 
 refolved  into  nothing  but  the  unaccountable  Pride 
 "       . .    and  fintul  PafHons  of  Men  ;  they  love  Darknejs  ra.- 
 jg."^  "^*    iher  than  Lights  be  caufe  their  Deeds  are  eviL 
 
 The    PRAYERS, 
 
 I. 
 
 For  the  ^^  God,  who  38  at  this  Timc  didll:  teach  the 
 theH°oiy  ^^  Hcarts  of  thy  faithful  People,  by  fending  to 
 Spirit.  them  the  Light  of  thy  Holy  Spirit,  grant  me  by 
 the  Hime  ^^pirit  to  have  a  right  Judgment  in  all 
 Things,  and  evermore  to  rejoice  in  his  holy  Com- 
 fort, through  the  Merits  o^Chrift  Je/iis  our  Saviour, 
 who  liveth  and  reigneth  with  thee  in  the  Unity  of 
 the  fame  Spirit,  one  God,  World  without  End. 
 Amen. 
 
 II. 
 
 Thankf-     TT  is  very  meet,  right,  and  my  bounden  Duty, 
 
 gjv.ngjor  J^   jj^^^  J  ^^^1^  ^^  ^j,  -j^j^gs^  3j^^  ir^  all  ?\2iCtS,    give 
 
 fctnt  of  Tn;.nks  unto  rhtc,  O  Lord,  holv  Father,  Almighty 
 tlT^  Everlafting  God,  through  ;7</5/i  ar// our -ord, 
 according  to  vvhofe  morf  true  Promife,  the  Holy 
 Ghoit  came  dovvn  as  at  this  Time  from  Heaven, 
 with  u  fudden  great  Sound,  as  it  had  been  a  mighty 
 Wind,  in  the  Likenefs  ot  fiery  Tongues,  lighting 
 upon  the  Apoftles,  to  teach  them  and  to  lead  them 
 into  ail  Truth  ;  giving  them  both  the  Gift  of  divers 
 Languages,  and  alfo  Boldnels,  with  fervent  Zeal, 
 conftantly  to  preach  the  Gofpel  urito  ail  Nations, 
 whereby  we  have  been  brought  out  of  Darknefs 
 and  Error,  into  the  clear  Light  and  true  Know- 
 ledge of  thee,  and  thy  Son  Jcfus  Chr/Jl :  Theretorc 
 with  Angels  and  Archangels,  and  with  all  the 
 Company  of  Heaven,  I  laud  and  magnify  thy  glo- 
 rious Name,  evermore  praifing  thee,  and  faying. 
 Holy,  Holy,  Holy,  Lord  God  of  Hofts,  Heaven 
 
 anci 
 
Monday  in  Whiifun-Week.  247 
 
 and  Earth  are  full  of  thy  Glory.     Glory  be  to  thee> 
 
 0  Lord  mofl  High.     Amen. 
 
 III. 
 
 ALmighty  God.  who  hafl:  created  all  Things  by  F^.^Jlf 
 ,  theWord  of  thyPower,and  for  whofe  Pleafure  (^gesof 
 they  arc  and  were  created ;  who  preferveftallThings  R^^^vck- 
 by  the  Condud  of  thy  wife  Providence,  and  by 
 V.  hofe  gracious  Concurrence  all  Things  do  fubfift; 
 
 1  had  lainafleep  in  the  Shades  of  Darknefs,  if  ihy 
 powerful  Hand  had  not  awakened  me  into  Being;  I 
 had  long  fince  funk  into  my  primitive  Nothing,  if 
 the  continual  Supplies  of  thy  Goodnefs  had  not  fe- 
 cured  my  Prefervation.     It  is  liill  a  farther  Degree 
 of  thy  diftinguilhing  Mercy,  that  thou  haft  ranked 
 mc  among  thofe  Creatures  that  are  made  capable  of 
 worfliipping   their  Almighty  Creator;  and  who, 
 when   they  apoftatized  from  thee  by  their  wilful 
 Folly,  were  reftored  to  thy  Favour  and  Reconcilia- 
 tion by  the  meritorious  Sacrifice  of  the  Lord  Jefus 
 Chrift.     BlefTed  be  thy  Holy  Name,  that  thou  didft 
 not  abandon  Mankind  to  that  Blmdnefs  they  had 
 contraded,  that  thou  didft  not  leave  them  under 
 that  Weaknefs  and  Impotency  they  had  brought 
 upon  themfclves ;  but  when  the  primitive  Laws  of 
 our  Being  began  to  lofe  their  Vigour  and  Force  by 
 the  evil  Pradices  ot  a  degenerate  and  corrupted 
 World,  wert  pleafcd,  by  frclh  Manifeftations  of  thy- 
 felf,  to  difcover  to  ustheKno\vledgeofourDuty,and 
 the  Ways  and  Means  of  appcafmg  thy  juft  Wrath 
 and  Indignation  againftus,andof reftoringpenitent 
 Sinners  to  thy  Mercy  and  Favour.     What  is  Man 
 that  thou  art  mindful  of  him  ;  or  the  Son  of  Man 
 that  thou  doft  thus  remember  him  ?  Grant,  O  Lord, 
 that  I  may  anfwer  the  Ends  of  thy  gracious  Difco- 
 veries  to  Mankind,  that  thy  heavenly  Light  may 
 dire(^t  all  my  Ways,  and  that  my  Delight  may  be  in 
 thy  Statutes ;  that  thcReafonablenefs  of  thy  Precepts 
 
 R  4  may 
 
248  ^uefday  in  Whttfun-Week^ 
 
 may  influence  my  Underftanding,  and  the  Excel-. 
 lency  of  them  may  inflame  my  Affe<flions,  that 
 conforming  myfelf  to  the  Methods  of  thy  Grace  in 
 this  World,  I  may  be  qualified  foj  the  Maaifella^ 
 tions  of  thy  Glory  in  the  next,  through  Jejus  Chrifi 
 our  Lord,  to  whom  with  thee  and  the  Holy  Ghofl, 
 be  all  Honour  and  Glory,  World  without  End. 
 Amen. 
 
 C    H'  A    P.    XXIII. 
 
 Q^  J^HATwas  the  bleffed  Effed  of  thofe  mira-, 
 culous  Gifts ,  which  were  at  this  Time  he-. 
 flowed  upon  the  Apoftles  ? 
 
 A.  The  miraculous  Gifts  which  the  Apoflles  re- 
 ceived at  this  Time,  by  the  Dcfcent  of  the  Holy 
 Ghofl-,  were  defigncd  to  enable  them,  to  preacifi 
 and  propagate  the  Gofpcl  throughout  all  the 
 World,  and  to  make  known  the  Chriftian  Rehgion 
 to  all  Nations. 
 
 Q^  What  do  you  mean  by  //jf  Chriflian  Religion? 
 
 A.  That  Way  and  Manner  of  worfhipping  and 
 ferving  God,  which  was  revealed  to  the  World  by 
 yejus  Chriji ;  wherein  are  contained  Propofitions  of 
 Faith  to  be  believed.  Precepts  of  Life  to  be  prac- 
 tifed,  and  Motives  and  Arguments  to  enforce  Obe- 
 dience. 
 
 Q^  Wherein  appears  the  Truth  of  the  Chriftian 
 Religion? 
 
 A.  From  that  full  and  clear  Evidence  which  our 
 Saviour  and  his  Apofties  gave  of  their  divincMiflion 
 and  Authority,and  from.  theNatureof  that  Religion 
 they  taught,  which  was  worthy  of  God,  and  tended 
 to  the  Happinefs  and  Welflire  of  Mankind.  Both 
 which  Proofs  are  neccflliry  to  convince  us  of  the 
 
 Truth 
 
Tuefday  in  Whitfun  -  Jl ^etk .  249 
 
 Truth  and  Certainty  of  a  divine  Revelation.  For 
 if  Miracles  are  wrought  to  eftablifli  Idolatry,  or  to 
 promote  the  Pradlice  of  any  wicked  Doclrine,  we 
 have  all  the  AiTurance  imaginable,  that  fuch  a  Re- 
 velation cannot  proceed  from  (jod,  becaU fc  Wif- 
 dom  and  Holinefs,  Juftice  and  Goodnefs,  are  cf- 
 fential  Pcrfctlions  that  belong  to  his  Nature;  and 
 it  is  impoffible  we  Ihould  be  obliged  to  believe  any 
 Thing  as  from  him.which  plainly  contradicls  them. 
 And  this  is  very  agreeable  to  what  Mofcs  hus  taught 
 us  in  fuch  aCafe,  if  there  rife  amoigyou  aFrcphei^  cr  p^.^^^  ^--^ 
 a  'Oreavicr  of  Dreams  ^  and  giveth  thee  aSign  or  aJVon-^  1,  2,  a- 
 dery  and  the  Sign  or  lV:nder  come  to  pafs^  whereof  he 
 fpakc  unto  theey  faying^  Let  its  go  after  other  Gods 
 {which  thou  haft  not  known  and  let  us  ferve  them): 
 ^JbouJIjalt  no!  hearken  unto  tie  H'ords  of  that  Piophet^ 
 or  that  Drcarner  of  Dreams. 
 
 Q^  U'^hat  ^rooi  have  we  that  there  ever  was  fuch  a 
 Perfon  as  Jefus  Chrilt  and  that  he  fufiercd  under 
 Pontius  Pilate? 
 
 A.  That  there  was  fuch  a  Perfon  as  Jefus  Chrift,  ^aroi 
 who  lived  in  the  Reign  of  the  Emperor  Tilerius,  is  Da.ibuz. 
 not  only  univerfally  acknowledged  by  Chriftians,  w^^,^.^ 
 but  has  been  owned  hyjews  who  have  writ  of  thofe 
 Times;  and  the  i:^^'-^//^;/^  ihcmicKes  have  borne  Tacit, 
 their   Teftimony   to    the   Truth  of  this   Matter  Jj^^^'^''-^'^ 
 of  Fadl,    as    lacituSy    Suetonius,    and    Pliny   the  25.  Fpik 
 Younger      And  that  the  fame  Jefus  w  as  crucified  ^'^'  "•  5'- 
 under  Pontius  Pilate,  is  avcried  both  by  Chrirtians 
 2Ln6Jezvs:  the  Chriftians  profeiTed  it,  notwithftand- 
 ing  the  Ignominy  they   nu'ght  thereby  fecm   to 
 brmg  upon  themfelves,  who  worfnipped  him  as  a 
 God ;  and  i\\zjcws  owned  it,  notwithllanding  the 
 Provocation  they  might  thereby  give  to  the  Chrif- 
 tians; lor  It  was  by  their  Anceftors  that  he  was  deli- 
 vered to  be  crucified  :  And  it  is  very  probable  there 
 were   public   Records    of  the  whole   Matter  at 
 A'ow^,  as  the  Account  was  fen t  by  Pontius  Pilaie  to 
 
 'Tiberius : 
 
S5^  Tuefday  in  Whit  fun-Week. 
 
 Tiberius:  For  the  ancient  Chriflians  in  their  Apcw 
 logics  appealed  to  it,  which  they  had  too  much  Un- 
 derftanding  and  Modefty  to  have  done,  if  no  fuch 
 Account  had  ever  been  fent,  or  had  not  been  then 
 extant  to  be  produced.  And  indeed  the  great  Ene- 
 mies of  Chriilianity,  Celfus  and  Julian^  never  made 
 this  Matter  of  Fad  a  Controverfy ;  fo  that  no  Hifto- 
 ry  can  be  better  eftablifhed  by  the  unanimous  Tef- 
 timony  of  People,othervvife  very  different  from  one 
 another,  than  the  Life  and  Death  oijefus  Chriji. 
 
 QL_  What  Evidence  (//^  Jefus  Chrift  give  that  he 
 tvas  a  Frophet/ent from  God? 
 
 A.  All  the  former  Prophecies  which  related  to 
 the  Mejfias  were  fulfilled  in  him,  which  ought  to 
 have  been  a  convincing  Argument  to  the  Jews, 
 who  owned  fuch  Prophecies  to  have  been  of  divine 
 Infpiration.  He  received  the  Teftimony  of  a  Voice 
 from  Heaven  feveral  Times ;  he  was  endowed  with 
 the  Power  of  working  Miracles  ;  and  particularly 
 with  the  Gift  of  Prophecy,  proved  and  made  good 
 by  the  fulfilling  his  own  Predidiions ;  than  whicli 
 nothing  can  be  a  greater  Evidence  of  a  divine  Mif- 
 fion,  becaufe  the  grcateft  Argument  of  infinite 
 Power  and  Knowledge. 
 
 Q^  PFhat  Prophecies  that  related  to  the  Meflias 
 were  fulfilled  w  Jefus  Chrift  ? 
 
 A  Thofe  Prophecies  that  concerned  his  Birth 
 ^nd  Lifey  his  Deaths  Refurrecliony  and  AJcenJion, 
 
 Q^  What  Prophecies  that  related  to  the  Birth  of 
 the  Meffias  were  fulfilled  in  Jefus  ? 
 Cen.  »iix.      A.  According  to  Jacob' %  Prophecy,  the  Meffias 
 ^°'  was  to  come  about  the  Time  of  the  Diflblution  of 
 
 the  Jewifh  Government ;  the  Sceptre  was  not  to  de-^ 
 part  from  Judah,  that  is,  the  Power  and  Authority 
 of  the  Jewifh  Government  was  not  to  ceafe,  //// 
 Shiloh  came  ;  by  whom  the  ancient  Jews  did  under- 
 ftand  the  Meffias,     And  it  was  foretold  by  the  Pro-^ 
 
 phets 
 
"tue/ddy  in  Whitfun-Weeh  2^1 
 
 phets  Ha<rgai  and  Malachi^  that  he  fhould  come  be-  Hag.  ii.  $, 
 fore  the  Dearudion  of  l\'.^fecond  Temple ;  and  the  J- ^^' .?:  ^^ 
 Peftrudion  of  the  Temple  was  foretold  by  Darnel,  Dan.ix 
 yith  the  precife  Time  of  our  Saviour's  coming.  ^J'/^' 
 And  to  maniteft  to  the  World  that  Cbrijf  is  come, 
 the  Jews  are  now  difperfed  among  all  Nations,  and 
 theirGovernment  loft,  and  theirFamilics  confound- 
 ed :    The  fecond  Temple  is  long  fince  deftroyed, 
 and  the  City  of  Jerufalem  made  dcfolatc,  which  was 
 foretold  ft-iould  be  after  the  cuttingoif  of  theM#^j.  mIc  v. 
 And  as  the  Time  of  Cbrifr^  Birth  was  foretold,  fo 
 was  the  Place  of  it :    It  was  prophefied,  that  the 
 Meffias  (hould  be  born  mBethlehevi  oijudea,  which  Mat.  U.S. 
 was  accordingly  fulfilled,  the  Providence  of  God  fo 
 ordering  it,  that  Jojeph  and  Mary  fhould  be  brought 
 up  to  Bethlehem,  by  a  general  Tax  which  Auguftus 
 then  laid ;  not  only  that  {he  might  be  delivered, 
 but  that  their  Names  might  be  there  entered,  and 
 thcirFamily  afcertained  and  proved,  without  Doubt, 
 to  have  defcended  trom  David.     The  Perfon  of 
 whom  our  Saviour  was  born,  was  like  wife  foretold  : 
 Accofdin^r  to  Ifaiah,  fhe  was  to  hc:x  Virgin,  which  ir,  vU.t4, 
 was  accordingly  fulfilled ;  and  thus  Chrljl  was  em-  ^l^;^^^^^ 
 phaticaily  the  Seed  of  the  Pf/oman,  according  to  the 
 Promife  made  to  our  firft  Parents,  being,  as  the 
 Go/pel  tells  us,  born  of  a  pure  Virgin,  which  never 
 Icnew  Man. 
 
 Q.  IV'hat  Prophecies  related  to  the  Life  of  the 
 Meffiah,  which  were  fulfilled  in  Jefus  ? 
 
 A.  The  Meannefs  and  Obfcuriiy,  and  Sorrows  of 
 it  are  exprelfed  by  Ifaiah;  he  was  fpoken  of  by  the  ife.iiii. «, 
 Prophets  as  of  a  Perfon  that  was  to  be  reputed  vile  pj-^,  ,^j^ 
 and  abjedt,  defpifed  and  rejected  of  Men ;  and  ac-  9>  »o- 
 cordingly,  in  the  Gofpel  Chrijl  is  called  a  Nazarene, 
 and  had  not  where  to  lay  his  Head ;  and  yet,  not-  ifa.  xUij, 
 withftanding  thefeCircumftances,he  was  to  be  emi-  ^'  3- 
 pent  for  his  Patience  and  Meeknefs.    His  Abode  was 
 9  to 
 
2^z  Tuefday  in  Whi {fun-Week, 
 
 ifa,  ix.  1.  iQ  be  chiefly  in  Galilee^  and  accordingly  he  was 
 
 brought  up  at  Nazareth,  and  dwelt  at  Capernaum. 
 
 Dcut.        His  Charadler  of  a  Prophet  was  alTcrted  by  Mojes 
 
 il'a'\v.i.''i .  and  IJaiah,  which  was  eminently  fulfilled,  in  that 
 
 he  toretold  future  Contingencies.     His  Power  of 
 
 working  many  and  great  Miracles  was  foretold  by 
 
 jaxv.  5,9.  the  fame  Prophet,  andaccompliilied  by  himfelf  in 
 
 fuch  a  Manner  that  many  of  the  People  believed  in 
 
 John  vii.    him,  and  laid,  When  Chrift  comethjhallhe  d'  greater 
 
 37-  Miracles  than  this  Man  hath  done  f'    It  was  torecoid 
 
 that  the  People  fhould  receive  him  with  Joy  and 
 
 Zcch.  ix.    Triumph,  when  he  came  riding  upon  an  Afs,   v-\  hicK 
 
 Mat.  xxi.   was  afterwards  fulfilled  ;  andthat  he  fhould  be  fold 
 
 9-       .     for  thirty  Pieces  of  Silver^  the  Price  which  Judas  re- 
 
 ^11  '^''   ceivcd  tor  betraying  him. 
 
 Mat.  xvii.      Q^  What  Prophecies  related  to  the  Death  of  the 
 Meluas  which  wtre  fulfilled  in  Jefus  ? 
 
 A.  His  violent  Death  was  foretold  by  the  Pro- 
 phets, and  by  feveral  Types  which-  did  reprefent 
 and  prefigure  his  Death.    Thus  Abraham^  offering 
 up  of  Ifaac  was  a  Type  of  Chrifi'&  being  offered  up 
 on  the  Crofs ;  and  Ifaac's  carrying  the  Wood  on 
 his  Shoulders,  was  a  Type  of  Chriji^&  carrying  his 
 own  Crofs  ;  and  die  brazen  Serpent,  and  the  Paf- 
 chal  Lamb  prefigured  67jr//?'s  being  lifted  up,  and 
 his  being  made  a  Sacrifice  for  the  Sins  of  the  Peo- 
 ifa.  \.  6.     pie.  Our  Saviour  was  buffeled^wAfpit  upon^  accord- 
 pfai.  xxii.  jj-jg  fo  the  Prophecy  of  Ifaiah.   H e  had  Finegar  ^iven 
 21!  '    '  hifn  to  drink  mingled zviihGcili, and  his  Garments  ivere 
 Ifa.  iiii.    parted  among  the  Soldiers  by  cafling  of  Lots,  accord  i  ng 
 to  David.     He  was  numleredzvith  the  'Tranfgrcffors^ 
 being  condemned  as  a  Malefador  to  fuffer  with 
 Malefaclors,  being  crucified  between  two  Thieves, 
 He  cried  out   under  his  Sufi'erings  according   ta 
 Ffai  xxii  ^^'^'^^'^  ^"^  prayed  for  his  wicked  Perfecutors,  ac- 
 I.   *        cording  to  Ifaiah.     And  as  to  the  Circumfianccs 
 If.  iui.12.  Qf  j^ig  i^QriaL  it  was  foretold  he  fiiould  make  his 
 
 Uravs 
 
Tuefday  in  Whitfun-  Week .  25  3 
 
 Grave  zvith  the  Rich,  which  was  nccompriflicd  in 
 that  he  was  put  into  Jojcph  of  Ari?nathea'^  own 
 Tomb. 
 
 Q^  lPl:)iit  Prophecies  reljted  to  the  Refurrcdlion 
 and  Afccnlion  of  the  MclTias  zvbich  zvere  fujilled  in 
 Jefus  ? 
 
 A.  The Rtif/inrc7ion  oi  JefusChrl/}  was  prophefied 
 of  by  David  ;  thou  zvilt  not  leave  mv  Soul  in  Hi  II,  nor  pfai.  ^vi. 
 fuffer  thy  holy  One  to  fee  Corruption,  for  to  this  Pu  rpofe  ^3- 
 it  is  applied  by  St.  Peter  •  the  Time  foretold  by  Aasii.27. 
 Hofta  to  be  afttT  tzvo  Days,  as  feveral  of  the  Rabbles  "of.vi.a. 
 underdood  that  Place,  it  was  prefigured  by   the 
 Type  of  Ifiac's  Deliverance  when  he  had  been  of- 
 ferrcd  up  ;  and  by  the  Type  of  Jonas  being  three  J^**'  ""' 
 Days  and  three  Nights  in  the  Whale's  Belly.     And 
 his  fitting  at  the  Right  Hand  of  God,  which  fiippo- 
 feth  his  Afcenfion  into  Heaven,  was  foretold  by  the 
 royal  Prophet,  67/  thou  at  my  Right-hand  till  I  make  fh\.c^.x 
 thine  Ene7nies  thy  Foot-Jlool.     The  Accompli fiiment 
 of  the  fore-mentioned  Prophecies  was  a  fufficicnt 
 Proof  to  the  Jews^  who  L\\\  them  fulfilled,  that 
 our  Saviour  was  a   Pcrfon  fcnt  fiom  God. 
 
 Q^  How  zvas  Jefus  proved  to  be  fent  from  God 
 hy  o  Voice  from  Heaven  ? 
 
 A.  Jufl  before  he  began  his  public  Minifiry; 
 when  he  was  baptized  by  John  in  the  Prcfence  ot 
 a  great  AfiTcmbly  of  the  People,  the  Holy  Ghoft  Aq^ 
 fcended  upon  him  with  aVoice  from  [leaven,  which 
 fa  id,  ^bis  isviy  belovedSon,  in  za-hcm  lam  zi-ell  plcafed.  Mat.  ai- 
 And  this  Voice  was  again  repeated,  though  not  fo  '^-  ^^ 
 publicly,  at  his  Transfiguration  on  the  Mount;  and  xrii. 5. 
 is  mentioned  by  St.  Peter,  as  a  confidei-able  Argu- 
 ment of  Chn/l's  divine  Authority  ;  For  vjehave  not  ^  p^t.  i. 
 follo:i-ed  cunningly  devif id  Fables,  '-zvhen'ive have  made  'C.  17- 
 knoivn  unto  you  the  Pozverand  Coming  of  the  Zoj'i  Jefijs  ^''" 
 Chrifl,   but  were  Eye-zvitnejjes  of  his  Majejly  ;  for 
 he  received  from  God  the  Father,  Honour  and'Glojy, 
 
 Zi,han 
 
254  ^ucfdaytn  Whitfun-Week, 
 
 when  there  came  fiich  a  Voice  to  him  from  the  excellent 
 Glory  ^  This  is  my  he  loved  Son,  in  whom  1  am  well  plea/-, 
 ed.     ui7id  I  his  Voice  which  came  from  Heaven  we  he  a  rd. 
 johnxli.    when  zve  were  with  him  in  the  holy  Mount.     And  a 
 *^*  third  Time  there  came  a  Voice  to  him  from  Hea- 
 
 ven in  the  Hearing  of  all  the  People. 
 
 Q^  What  farther  Evid  ence  is  there  that  Jefus  was 
 a  Perfon  fent  from  God  ? 
 
 A.  The  Power  with  which  he  was  endowed  of 
 working  Miracles,  which  when  they  are  great  and 
 unqueltionable,  and  frequently  wrought  in  public, 
 is  one  ofthehighcft  Evidences  we  can  have  oi  the 
 ...  ^  divine  Miffion  of  any  Perfon.     Upon  this  Ground 
 Ma"xi'/'  it  is,  that  NicodemHS  concludes  that  our  Saviour  was 
 3  4-        fent  from  God:  And  our  Saviour  himfelf infifts 
 '°  """'^  •  upon  this  as  the  great  Proof  of  his  divine  Authori- 
 ty ;  and  the  refifting  the  Evidence  of  his  Miracles, 
 he  reckons  as  one  of  the  greateft  Aggravations  of 
 ^^ap.i.v.  Unbelief;  Jf  I  had  not, {a.\thourSa.vioury  done  among 
 them  the  works  which  none  other  Man  did,  they  had 
 not  had  Sin.     And  that  our  Saviour  did  many  won- 
 derful Things,  is  tonfefled  by  his  greateft  Enemies 
 Celfiis  and  Julian,  though  they  attributed  them  to 
 the  Power  of  Magic. 
 
 Q^Of  what  Nature  zvere  o/^r  Saviour's  Miracles., 
 
 and  how  zvere  they  wrought  ? 
 
 Mat  iv.        J,  He  healed  all  Sorts  of  Difeafes,  and  that  in 
 
 23»24.      Multitudes  of  People,  as  they  came  accidentally 
 
 without  Diftindlion;  and   the  Manner  of  curing 
 
 themVas  fuch  as  was  above  the  ordinary  Courfe  of 
 
 Nature ;  for  a  Touch  or  a  Word  only  produced  the 
 
 Cure,  and  that  fometimes  upon  thofe  at  a  Dif- 
 
 tance  :  The  moft  inveterate  Difeafes  fubmitttd  to 
 
 LukTx  il  ^^^  Power :  He  rcllored  Sight  to  the  Man   born 
 
 ,3         '  blind:  He  made  theWomanftraightthat  had  been 
 
 johav-  8.  crooked  and  bowed  together  eighteen  Years;  and 
 
 the  Man  that  had  an  infirmity  thirty-eight  Years  he 
 
 bids 
 
Tuefday  in  Whitfun-Week.  255 
 
 bids  take  up  his  Bed  and  walk.     He  multiplied  a  ^^^^^  ^^^ 
 few  Loaves  and  Filhes  for  the  feeding  of  feme  21. 
 Thoufands ;  which  Miracles  were  twice  done,  and 
 at  both  Times  many  Thoufands  were  WitnelFes  ofchap.xv. 
 it :  And,  what  all  Men  grant  to  be  miraculous,  he  3'- 
 raifed  feveral  from  the  Dead,  particularly  Lazarus^  johnxi. 
 after  he  had  been  four  Days  in  the  Grave.   All  thefe 
 Miracles  he  wrought  publicly  in  the  Midft  of  his 
 Enemies,  and  for  a  long  Time  together,  during  the 
 whole  Seafon  of  his  public  Mmiftry,  which  was 
 about  three  Years  and  anHalf,and  fometimes  he  ex- 
 torted aConfeflion  from  theDevils  themfelves  of  his 
 divine  Power ;  and  indeed  they  were  fo  public  and 
 fo  undeniable,  that  St.  Peter  applies  to  thtjeivs 
 themfelves,  declaring, That  Jefus  o/Nazareth  was  Aa%xL 
 a  Man  approved  of  God  among  them  by  Miracles^  and--- 
 Wonders  ^and  Signs  y  which  God  did  by  him  in  the  Midji 
 of  them^  as  they  themfelves  alfo  knew. 
 
 Q;_  IVhat  Objections  were  made  againfi  the  Mi- 
 racles of  our  Saviour? 
 
 A,  His  Miracles  were  fuch,  and  wrought  in  fuch 
 a  Manner,  and  did  fo  plainly  prove  themfelves  to 
 be  above  the  Power  of  Nature,  that  none  of  his 
 Enemies  attempted  to  fol  ve  them  that  Way ;  there- 
 fore they  attributed  to  them  thePower  of  the  Devil. 
 He  cafeth  out  Devils  by  Beelzebub  the  Prince  of  the  j^j^^  ^^-j^ 
 Devils.     This  the  Jews  urged  at  firfl,  and  was  af-  4' 
 terwards  made  ufe  of  by  others  that  oppofed  Chrif- 
 tianity.     And  fome  later  Atheifts  have  made  the 
 Credulity  and  Imagination  of  the  People  to  be  a 
 great  Ingredient  in  his  Miracles,  becaufeit  is  laid, 
 when  Jefus  was  in  his  own  Country,  He  could  not  do  ^^^^  ^-jj 
 many  mighty  Works  ^  becaufe  of  their  Unbelief.  \i, ' '''"' 
 
 _  Q:_  How  doth  it  appear  that  the  Miracles  of  our  Sa- 
 viour were  not  wrought  by  the  Power  of  the  Devil  ? 
 
 A.^  Becaufe  the  Dodrme  of  Chrijl,  which  was 
 confirmed  by  his  Miracles/ was  contrary  to  that 
 
 Delign 
 
^56  Tuefday  in  Whitfun-Weel; 
 
 Deiign  which  thcDevil  carried  on  in  theWorldiand 
 was  dcflrudive  to  his  Kingdom.  It  forbids  the 
 worfliipping  of  evil  Spirits,  as  draws  Men  off 
 from  fuch  Wickednefs  as  thofe  evil  Spirits  were 
 delighted  with ;  and,  in  fad, it  appeareth,  wherever 
 theChriftianReligion  was  entertained jthattheWor- 
 iliip  of  Demons,  and  all  magical  Arts  were  renoun- 
 ced and  forfaken,  and  oneGod  only  worfliipped.  So 
 that  it  is  not  to  be  imagined,  that  the  Devil  flioiild 
 adifl.  in  doing  fuch  Thing,  as  not  only  brought  no 
 Profit  nor  Advantage  to  him,  but  were  the  furcfl 
 iniiruments  of  abating  his  Power,  and  deftroying 
 his  Intcreft  among  Mankind.  And  this  is  the 
 Force  of  our  Saviour's  Anfwcr  to  this  Objection; 
 Mat.  xil.  Every  Kingdom  divided  a^ainjl  i  if  elf  is  Irougot  to  De- 
 ^^'  '  folation;  and everyCity  andHoiife  divided agaitft  if eJf^ 
 cannot fland  ;  and  if  Satan  eaft  out  Satan^  he  is  divided 
 again]}  Imnfelf^  hoiv  jhall  then  his  Kinniomftand  F 
 
 Q^  How  does  it  appear  that  the  Miracles  of  our  Sa.^ 
 viour  itere  fiol owing  to  the  Credulity  ^/7,ilmagina* 
 tion  of  the  People? 
 
 J.  Becaufc  they  were  often  performed  in  the 
 Prefence  of  his  Enemies,  who  were  not  inclined  to 
 believe  in  him,  nnd  thofc  Imaginations  were  ready 
 .Va.  xiiJ.  to  give  a  ralfe  Turn  to  every  Thing  he  did,  and  to 
 54- 55-  56.  pervert  the  End  and  Defign  of  them.  And  all  that 
 can  be  inferred  from  our  Saviour's  not  doing  many 
 mighty  Works  in  his  own  Country,  btcaufc  of  their 
 Unbelief,  is,  that  though  he  did  fome  Mira- 
 cles among  his  own  Countr)mcn  for  the  Confir- 
 mation of  his  Dodrine,  yet  finding  them  pofTcft 
 ■with  unreafon.ible  Prejudices  againft  .lim,  upon  the 
 Account  of  the  Meannefs  of  his  Parents,  and  the 
 Obfcurity  of  his  Education,  he  rightly  judged  that 
 they  were  iibt  likely  to  be  convinced  by  ajiy  Miracle 
 lie  could  work  ;  and  that,  therefore,  though  he  had 
 done  iome  mighty  Works  among  them,  he  forbore 
 
 to 
 
Tuefday  in  Whit  fun-  Week .  2^7. 
 
 to  do  any  more,  out  of" Concern  for  his  own  Coun- 
 try, forcfeeing  they  would  only  fcrve  to  aggravate 
 their  Guilt,  and  incrcafc  their  Condemnation,  till 
 by  his  Refurredion  he  ihould  give  an  undeniable 
 Proof  of  his  being  the  Son  of  God,  and  then 
 lliould  fend  his  Difciplcs  among  them,  againft 
 whom,  as  Strangers,  they  would  not  have  fuch  un- 
 juft  and  foolilli  Prejudices. 
 
 Q^  IVhat  was  I  be  great  Miracle  /bal  gave  the  ut- 
 moll  Evidence  of  our  Saviour's,  Divine  Authority? 
 
 A.  His  raifing  himfelf  from  the  Dead  the  third 
 Day  ;  a  Matter  of  Facl:,  which  was  proved  in  the 
 Chapter  upon  EaJler~Da)\  the  annual  Commemo- 
 ration of  his  Refurretftion  ;  which  all  Chriftians 
 have  not  only  believed,  but  embraced  as  the  chief 
 Article  of  their  Faith.  The  WitnefTcs  produced  for  ro,„  ^  q. 
 this  Matter  of  Fact,  were  Eye-witnelTcs  of  it,  and 
 were  capable  of  giving  their  Tertimony  in  a  Matter 
 where  nothing  but  common  Senfc  and  Underftand- 
 ing  were  required  :  The  Action,  and  all  theCircum- 
 ftances  ot  it  are  related  with  the  greateft  Plainnefs 
 imaginable;  they  all  concur  in  their  Tertimony, 
 and  the  greatelt  Sufferings  never  prevailed  upon 
 them  to  deny  or  conceal  it.  And  it  is  not  to  be 
 imagined,  that  fo  many  among  the  nrll;  Converts  to 
 Chriltianity,  that  were  famous  for  their  Learning 
 and  Judgment,  and  inquiiitive  Temper,  brought 
 up  in  the  Prejudices  of  a  falfe  Religion,  fnould 
 havedeclared  themfelvesWorlhippers  of  a  crucified 
 Saviour  under  all  worldly  Di  fad  vantages,  if  the  Evi- 
 dence of  our  Savimr'^  Reiurrection  upon  the  ffricff- 
 elt  Examination  had  not  appeared  in  the  clearefl 
 Light,  and  that  there  had  hzzn  no  Doubt  remain- 
 ing concerning  the  Truth  of  ir. 
 
 Q^Hjzv  was  the  RefurrecTiion  0/  our  Saviour  an 
 Evidence  of  his  divine  Million  ? 
 
 A.  In  that  it  fulfilled  theProphccy  concerning  the 
 AUJjiaSy  that  llejhould  not  fee  Corruption  ;  and  in  that 
 
 S  it  1 
 
a  r8  Tuefday  i?t  Whitfun-Week, 
 
 it  confirmed  the  Truth  of  what  our  Saviour\\2L^  af- 
 f?ried  in  Relation  to  his  being  the  true  MeJJtas, 
 the  Son  of  God,  agreeable  to  thofe  Apprehenfions 
 and  Expedations  which  the  Jezvs  had  concerning 
 the  Meffias.  For  God,  by  raifing  him  from  the 
 Dead,  did  plainly  demonftratc  to  the  World,  that 
 our  Saviour  was  no  Impoftor,  and  that  he  did  not 
 vainly  arrogate  to  himfelf  thofe  Titles  of  AV;?^  o/' 
 Ifrael,  and  Sqji  of  God,  for  which  he  was  crucified 
 and  put  to  Death;  for  if  fuch  Evidence  as  this 
 could  be  given  to  a  Deceiver,  we  fhould  be  at  a 
 Lois  everto  diftinguifh  a  true  Prophet. 
 
 Q.   What  Evidence  had  o/iir  Saviour,  hefides  Mi- 
 racles, of  his  being  a  Perfon  {Qntfrom  God  ? 
 
 A.  He  had  the  utmoft  Tcftimony  of  a  divine  Au- 
 thority by  the  Spirit  of  Prophecy,  which  refided  in 
 him,  and  was  made  manifeft  by  the  Accomplifti- 
 ments  of  his  own  Predictions ;  and  whenever  the 
 Predidtions  have  been  plain  and  clear,  and  the 
 Event  anfwerable,  it  hath  always  been  counted  a 
 furc  Proof  of  a  divineMiflion ;  upon  which  Account 
 Rev.  x'lx.  j.|^£  An^el  tells  St.  John,  That  the  Tefimony  of]c~ 
 Mat.  XX.    fus  ii   "the  Spirit  of  Prophecy.     Thus  our  Saviour 
 *9  foretold  his  own  Death,  with  the  Manner  of  it,  and 
 
 ^zz^^t     the  Circumjldnces  of  his  Sufferings,  the  Treachery  of 
 MaL  xvi.    j^^js,  the  Coivardice  of  his  Dfcifhs,  and  St.  Peter's 
 I'l  £^r'*   denying  him  ;  his  own  Refurre^ion,  and  the  Defcent 
 ^"''^        ot  the  hhly  Ghoji  m  thofe  miraculous  Powers  we 
 Malhtvu  now  commemorate.     He  prophefied  of  the  De^ 
 iiat'^"     frn^ion  of  Jt  rufalem,  which  came  to  pafs  in  forty 
 xxlv.        Years  after  his  own  Death,  within  the  Compafs  of 
 that  Generation,  as  he  had  foretold  ;  the  very  Foun- 
 dations of  the  Temple  and  City  were  deftroyed, 
 and  the  Ground  ploughed  up,  fo  that  there  was 
 riot  left  o«^  Stone  upon  another  that  ivas  not  tbrozvn 
 doztn,  n.ccording  to  our  Saviour's  Predidion.    And 
 indeed  the  Signs  that  he  foretold  fliould  fore-run 
 
 ihc 
 
i'uefday  hi  Whitfun-Week*  2^59 
 
 the  Deftrudion  of  that  City,  wiih  the  concomitant 
 and  fubfequent  Circumllances,  exadly  agree  with 
 that  punctual  and  credible  Hiftory  of  the  Fadl  re- 
 lated by  Jofephus,  ^ijezv.    He  aiTiired  his  Difciples, 
 that  his  Gofpcl  fhould  be  puhlijhed  in  all  Nations,  Mat, 
 and  that  his  Religion  fliould  prevail  againftall  the  jJJJ','j;,*'J' 
 Oppolitionof  worldly  Power  and  Malice,  and  that  xvi.  i8. 
 the  Gates  of  Hdlpall  not  prevail  againft  it.    Now 
 thcfe  Things  being  purely  contingent  in  refpedlef 
 us,  and  many  of  them  unlikely  to  happen,  the  ful- 
 filling of  fuch  Predictions  do  argue  a  prophetic 
 Spirit  in  our  Saviour,  and  confequently  a  divine 
 Authority. 
 
 Q^  What  Evidence  did  the  Apo  files  ^/f<?  of  their 
 divine  Million? 
 
 A.  As  Witnefles  they  juftified  the  Credibility  of 
 their  Teflimony,  in  teftifying  only  of  fuch  Things 
 as  they  themfelves  had  feenand  heard,  and  in  ven- 
 turing their  Lives  for  this  Tcftiraony,  and  fealing 
 it  w^ith  their  Blood.  And  God  was  pleafed  to  con- 
 firm this  Teflimony,  by  endowing  them  with  the 
 Power  of  working  Miracles,  whereby  they  fpoke 
 all  Languages,  healed  Difeafes,  call  out  Devils, 
 foretold  Things  to  come,  raifed  the  Dead;  which 
 fenfible  Demonftrations  of  a  divine  Power,  gave 
 Credit  to  their  Teftimony  among  thofe  to  whom 
 they  were  otherwife  unknown. 
 
 Q^  What  Froof  have  After-ages  of  the  miracu- 
 lous Evidence  that  was  given  to  the  Truth  of  the 
 Chriftian  Religion  ? 
 
 A.  They  have  a  credible  Account  and  Relatioiv 
 of  thofe  Matters  of  Fadt  tranfmitted  down  to  them 
 through  all  Ages  to  this  Time,  in  fuch  a  Manner, 
 and  with  fuch  Evidence,  that  they  have  no  Reafon 
 to  doubt  of  the  Truth  of  them ;  for  all  thofe 
 general  Rules  before-mentioned  concur;  which, 
 when  they  meet,  the  Matters  of  Fadt  cannot  be 
 S  a  lalfe. 
 
2i6o  ^ucfday  in  Whitfun^Week, 
 
 falfe.  Thefe  Things  being  tranfacftcd  many  Years 
 ago,  mufi:  rely  upon  the  Teftimony  we  call  moral 
 Evidence ;  and  though  thefe  After-ages  muft  want 
 the  Evidence  thofe  had,  that  were  contemporary 
 with  our  Saviour  and  his  Apoflles,  yet  they  have 
 other  Advantages  to  fupply  that  Defed:.  They 
 have  the  Reafon  and  Judgment  of  the  moft  confi- 
 derable  Part  of  Mankind  for  Wifuom  and  impar- 
 tial Conlideration  to  confirm  them.  They  can 
 compare  the  Events  already  palTed  with  the  Pre- 
 dict on  s  J  they  fte  the  Difperiion  of  the  Jews  in  all 
 Nations,  and  that  they  have,  for  above  fixteen  hun- 
 dred Years,  continued  a  diffincl  People ;  a  Monu- 
 ment of  the  divine  Juftice,  and  a  {landing  Tefti- 
 mony  of  the  Truth  of  our  Saviour'^  Predi(flions, 
 and  of  the  Chriflian  Religion.  They  have  the  won- 
 derful Succefs  of  the  Gofpel'in  Verification  of 
 Prophecy,  notwithftanding  the  Oppofition  of  the 
 Power  and  Malice  of  the  World ;  and  the  wonder- 
 ful Prcfervation  of  it,  through  all  the  various  Scenes 
 of  Profpei  ity  and  Adverfity.  And  it  is  likely,  that 
 they  that  believe  not  at  a  Diftance  under  fuch  flrong 
 Motives  of  Credibility,  would  not  have  believed,  if 
 they  had  been  Eye  and  Ear- WitncfTes  of  our  Sa- 
 viour and  his  Apoftles. 
 
 Q.  Pniyjhew  bow  the  four  Rules  mentioned  in  the 
 
 former  Chapter ^  concerning  Matters  of  Fadt,  meet  in 
 
 the  Matters  of  Fad:  recorded  tn  the  Gofpel  of  our 
 
 i/lejfed  Saviour,  fince^  zvhere  they  meet^  the  Matters 
 
 of  Fad  cannot  he  falfe? 
 
 ^  A,  According  to  tht  tzvo  jirfi  Rules ,  the  Matters 
 of  Fad:  of  the  Gofpel  were  fuch  as  Men's  outward 
 Senfcs,  their  Eyes  and  Ears  could  judge  of,  and 
 were  done  publicly  in  the  Face  of  the  World  ;  and 
 thus  our  •S'i^^'mr  argues  with  his  Accufers,  I fpake 
 John  openly  to  the  Worlds  and  infccret  have  Ifaid  7iothing: 
 Adsii!4i.  And  it  is  related  inthe  A7j",  that  three  thoufand  at 
 
 one 
 
ruefday  in  Whit  fun-  Week  26  [ 
 
 «ne  Time,  and  five  thoufand  at  another,  were  con- 
 verted upon  the  conviaion  of  what  thcmfelves  had  Acisiv.  4. 
 feen,  what  had  been  done  publicly  before  their 
 Eyes,  wherein  it  was  impoflible  to  have  impofcd 
 upon  them.     Then  for  the  tzvo  lai}  Rules,  we  hnd 
 Baptifm  andthcL(j?-(/'y  Supper  were  inftituted  as  per- 
 petual Memorials  of  thefc  Things,  and  this  at  the 
 very  Time  when  thefc  Things  were  faid  to  be  done ; 
 and  have  been  obfcrved  without  Interruption  in  all 
 Ages  throucrh  the  whole  Chriftian  World,  down 
 all  the  Wav^'from  that  Time  to  this:  And  C/t/// 
 himfelf  did'  ordain  Apoftles  and  other  Minillers  ot 
 his  Gofpcl  to  preach  ai)d  adminiftcr  thcie  Sacra- 
 ments, and  to  govern  his  Church,  and  that  always 
 unto  the  Hnd  of  the  World  ;  and  they  have  accord- 
 ingly continued  to  this  Day,  and  confcqucntly  arc 
 as^iotorious  a  Matter  of  Fact,  as  the  Tri/n^  of  Levi 
 was  among  the  Jezvs.     So  that  if  the  Gofpel  were 
 a  Fidion,  and  invented,  as  it  muft  be  in  fomc  Ages 
 after  Cbrijl,  then  at  that  Time  when  it  w  as  hrlt  in- 
 vented,  there  could  be  no  fuch  Sacraments,  nor 
 Order  of  Clergy,  as  derived  themfelves  from  the 
 Inftitutionof  Chrijh  Which  mult  give  the  Lie  to 
 the  Gofpel,  and  demonltrate  the  whole  to  be  talfe  ; 
 and,  therefore,  by  the  A//?  iivo  rules,  it  was  as  im- 
 poflible to  have  impofed  upon  Mankind  in  this  Mat- 
 ter, by  inventing  it  in  After-ages  as  at  the  Time  when 
 thofe  Things  were  faid  to  be  done. 
 
 Q^  Hozv  doth  the  intrinlic  Evidence  of  the  Chril- 
 tian  Revelation  coujirm  the  external  Evidence  that 
 IV as  given  to  it  ? 
 
 A.  In  that  it  excels  all  other  Inftitutions  of  Reli- 
 gion that  ever  appeared  in  the  World.  It  is  every 
 Way  worthy  of  God,  and  entirely  beneficial  to  his 
 Creatures,  and  agreeable  to  the  bell  Rcafon  and 
 Scnfe  of  Mankind.  And  where  any  Doctrine  is 
 Superadded,  which  natural  Reafon  could  noi  dil- 
 
 S  3  cover, 
 
^^3  Tuefday  in  Whitfun-Weei* 
 
 cover.  It  is  fo  far  from  contradiding  the  plain  and 
 evident  Senfe  of  Mankind,  that  uponConiideration 
 it  appears  highly  ufeful  to  us  in  the  State  in  which 
 we  now  are.      The  great  Fears  and  Doubts  of 
 Mankind  concerning  the  Way  of  appeafing  the  of-, 
 fended  Juflice  of  God  are  removed  and  fatisfied  5 
 and  the  Wifdom  of  God  did  fo  difpofe  the  Method 
 of  our  Salvation,  that  by  the  Sacrifice  of  the  Crofs 
 both  theDiflionour  that  was  done  tohisjuftice  and 
 Holinefs  was  fatisfied,  and  the  guilty  Fears  of  Men 
 relieved.     The  Reward  the  Chriflian  Religion  pro- 
 pofcs  is  excellent  in  itfelf,  and  lafting  in  its  Dura-^ 
 tion  I  and  clearly  and  plainly  revealed.     The  pre- 
 cepts laid  down  for  the  Diredion  of  our  Lives, 
 comprehends  all  Sorts  of  Virtue  that  relate  either 
 to  God,  our  Neighbour,  or  ourfelves;  they  have 
 cleared  what  was  doubtful  by  the  Light  of  Nature, 
 and  have  made  the  Improvements  of  it  neceffary 
 Parts  of  our  Duty.     It  fupplies  us  with  powerful 
 AfTiftance  for  the  Performance  of  our  Obedience; 
 Light  for  our  dark  Minds,  Strength  for  our  Weak 
 Refolutions,  and  Courage  for  all  our  Difficulties  : 
 9.nd  above  all,  fets  before  us  an  exadt  and  perfect 
 Pattern  for  ourlnftrudlion  and  Encouragement.  So 
 that  the  Chriflian  Revelation  itfelf,  as  well  as  the 
 external  Evidence,  proves  its  Original  to  be  from 
 above. 
 
 Q^  Wherein  appears  the  great  Guilt  0}  thofe  that 
 rtyt^the  Chriflian  Revelation? 
 
 A.  In  that  they  refill  the  utmoft  Evidence  that 
 any  Religion  is  capable  of  receiving,  both  from  its 
 intrinfic  ValuCy  and  from  that  external  Attejlation 
 that  God  has  been  plcafed  to  give  it  by  Miracles 
 and  Prophecies  i  and,  confequently,  by  this  Adt  of 
 theirs  they  condemn  themfelves,  becaufe  they  re- 
 jed  the  only  means  of  their  .Salvation. 
 
 What 
 
Tuefday  in  Whiijun  - We.ek .  263 
 
 Q^  What  may  we  learn  from  the  Chriftian  Reve- 
 lation in  general? 
 
 A.  The  infinite  Goodnrfs  of  God^  who  was  pleifed 
 to  take  the  Carcofmifcriible  fallen  Man  inti)  Con- 
 iideration,  and  to  provide  fuch  a  wonderful  Remedy 
 as  his  only-begotten  Son,  that  ill  that  believe  in 
 him  Ihould  not  perilh,  bur  have  evc.rlafliiig  L/fe: 
 The  Inexcujabiencjs  of  Mankind  in  perifliing  in  r:ieir 
 Folly,  after  fuch  a  loud  Call  to  Repentance,  arter 
 fuch  Encouragements  to  return  t(;  their  Djty,  and 
 fuch  plain  Difcoveries  of  true  Hippinefs,  and  of 
 the  furclt  MerhoJs  to  obtain  it :  The  Pervrfenefs 
 of  Unbelievers^  who  reiift  the  Fore  e  of  fuch  clear 
 Evidence  as  the  Gofpcl  received  in  thofe  miraculous 
 (jifts  and  Gnccs,  which  at  this  Time  were  be- 
 ftowed  upon  the  Apoftles,  ofuhi^h  we  have  all 
 the  Aflurance  that  a  Matter  of  that  Nature  is  capa- 
 ble of:  The  Sufficicnry  q{  \\\t  jianding  Revelation  o'i 
 the  Gofp.^l:  So  that  fuicc  the  Canon  of  Scripture  is 
 fealed,  the  Neceflity  of  fupernat'ir:d  Dreams,  Vi- 
 fions,  and  Miracles,  feem  to  be  vacated;  and  we 
 ought  rather  to  fufpccl  Delulion  in  them,  tnan  Di- 
 reiflion  from  them  :  The  Reafonablenefs  01  believing, 
 that  in  Cafes  of  NecelTity  God  may  itill  communi- 
 cate himfelf  to  his  Cre  itures  by  fupcrnatural  .ia- 
 nifeftations ;  for  though  he  has  tied  us  up  to  his 
 Avrittcn  Word,  as  the  perpetual  Rule  of  our  Faith 
 and  Practice,  yet  he  has  no  where  abiidged  iiimfelf 
 of  that  Power  and  Liberty,  if  at  any  Time  either 
 the  Propagation  of  the  Gofpel  among!  nfu-)  jIs,  the 
 Want  of  ordinary  Means  ot  Gr.ice,  the  Wjrd,  ."Sa- 
 craments, and  Piicfthood,  the  Necelfities  of  his 
 Church,  or  fo:ne  Part  thereof,  flioulJ  n  ake  it  ex- 
 pedient in  his  Sight.  Though  he  hath  prcfcnbed 
 10  us^  he  hath  not  limited  himfelf. 
 
 S  4  The 
 
2:64  T^uefday  in  Whiffun-JVeek, 
 
 The     PRAYERS. 
 
 I. 
 
 Giftof  /^  God,  who  as  at  this  Time  didft  teach  the 
 spiru."^^  Vy  Hearts  of  thy  faithful  People,  by  fending  to 
 them  the  Light  of  thy  Holy  Spirit,  grant  me  by 
 the  fame  Spirit  to  have  a  right  Jud^/ment  in  all 
 Things,  and  evermore  to  rejoice  in  his  holy  Com- 
 fort, through  the  Merits  of  Chrijt  Jefus  our  Saviour, 
 "who  liveth  and  reigneth  with  the€  in  the  Unity  of 
 the  fame  Spirit,  one  God,  World  without  End, 
 Amen. 
 
 Thankf- 
 
 II. 
 
 gfv'ng'for  T"^  ^^  ^^^y  mQ^t,  right,  and  my  bounden  Duty, 
 theDe-  J.  that  I  foorld at  all Times,  and  in  all  Placcs,  give 
 the  Holy  Thanks  unto  thee,  O  Lord,  holy  Father,  Almighty 
 Ghoft.  Everlafting  God,  through  Jefus  Chrift,  our  Lord, 
 according  to  whofe  molt  true  Promife,  the  Holy 
 Ghoft  came  down  as  at  this  Time  from  Hraven, 
 with  a  fudden  great  Sound,  as  it  had  been  a  mighty 
 Wind,  in  the  Likenefs  of  fiery  Tongues,  lighting 
 upon  the  Apoftles,  to  teach  them  and  to  lead  them 
 into  all  Truth  ;  giving  them  both  the  Gift  of  divers 
 Languages,  and  alfo  Boldnels,  with  fervent  Zeal, 
 conftantly  to  preach  the  Gofpel  unto  all  Nations, 
 whereby  we  have  been  brought  out  of  Darknefs 
 and  Error,  into  the  clear  Light  and  true  Know-, 
 ledge  of  thee,  and  thy  Son  Jefus  Chrijl :  Therefore 
 with  Angels  and  Archangels,  and  with  all  the 
 Company  of  Heaven,  I  laud  and  magnify  thy  glo- 
 rious Name,  evermore  praifing  thee,  and  faying. 
 Holy,  Holy,  Holy,  Lord  God  of  Hofls,  Heaverj 
 and  Earth  are  full  of  thy  Glory.  Glory  be  to  thee, 
 Q  lyOrd  mofk  High,     Amen, 
 
 IIL 
 
Tuefday  in  Whitjun-Week.  26^ 
 
 111. 
 
 MOST  gracious  God,  with  all  Joy  and  Thank-  Foraa 
 tulncfs  1  adore  thy  infinite  Goodncfs,  mani- ^'Jf;*-^^"^}. 
 feftcd  to  the  Children  of  Men  in  the  Revelation  ofu.echrif- 
 thy  holy  Gofpel.     Bleflcd  be  thy  great  Lgvc  and  "^^^ 
 CompaiTion,  which  took  Pity  upon  us,  when  by 
 wilful  Tranfgrelhons  we  had   loft  ourfelvcs,  and 
 didft  fend  thy  only-begotten  Son  into  the  World, 
 thai  we  might  live  through  him. 
 
 I  believe,  O  God,  that  the  h\cKcdJcfus  conde- 
 fcended  to  take  upon  him  human  Nature,  with  all 
 the  Infirmities  and  Frailties  of  it.  Sin  only  excepted. 
 I  believe,  O  God,  that  he  was  the  great  Prophet 
 fent  from  thee  to  infl:rudl  us  in  all  the  Particulars 
 of  our  Duty,  to  give  us  right  Apprchenfions  of  thy 
 Divine  Majcl^y,  and  to  improve  our  Natures  to  the 
 greatcft  Perfcdion  they  were  capable  of.     I  believe, 
 
 0  God,  that  he  confirmed  his  Divine  IVTiffion  by 
 greater  Miracles  than  any  other  Man  ever  did,  and 
 by  Prophecies  which  lay  beyond  the  Reach  of  any 
 created  Underftanding,  the  fulfilling  of  which  con- 
 vince mc  beyond  Doubt  that  he  was  fent  by  thee.  I 
 believe,  O  God,  that  thou  didd,  by  a  Voice  from 
 Heaven,  declare  him  to  be  thy  beloved  Son,  in 
 whom  thou  art  well  pleafed,  and  that  all  the  Pro- 
 phecies concern  ingthciV/r^jj  were  fulfilled  in  him. 
 
 1  believe,  O  God,  that  he  futfercd  Death  upon  the 
 Crofs  for  our  Redemption,  and  made  there  a  full, 
 perfect,  and  fufficient  Sacrifice,  Oblation,  and  Satif- 
 fadion  for  the  Sins  of  the  whole  World  ;  that  he 
 had  fatislied  thy  Jullice,  and  made  Reconciliation 
 for  us.  1  believe,  O  God,  that  he  rofe  from  the 
 Dead  the  third  Day,  according  to  his  own  infallible 
 Prediction,  thnt  he  converfed  forty  Days  with  his 
 Difciplcs,  that  in  their  Sight  he  afcended  up  into 
 l-Jeavcn,  where  he  fits  at  thy  Right  Hand,  inter- 
 
 ceding 
 
i66  Tuefday  in  Whitfim-Weel. 
 
 ceding  for  Sinners.  I  believe,  O  God,  that  he  hasr 
 fulfilled  his  Promife  to  his  Difciples  of  fending  to 
 them  his  Holy  Spirit,  and  that  the  miraculous 
 Giits  we  now  commemorate,  as  beflowed  upon  the 
 Apoftles,  proved  his  Exaltation,  at  thefameTime 
 that  they  enabled  them  to  propagate  his  Religion 
 throughout  the  World. 
 
 Lord,  I  beUevCj  increafe  my  Faith,  and  ftrengthen 
 it  againft  the  Weaknefs  and  Frailty  of  my  own 
 Mind>  againfi  the  falfe  Reafonings  of  Scepticks  ind 
 Infidels,  and  againft  the  Pride  and  Piefumption  of 
 Libertines.  Let  no  unreafonable  Prejudice  cloud 
 the  Light  of  my  Underlianding  ;  let  not  Pride  and 
 Vaniry  obfcure  the  Proofs  of  th)  holy  Revelations ; 
 let  no  Partiality  pervert  my  Judgment  in  Matters 
 of  fuch  great  Confequence ;  but  above  all,  let  no 
 unreafonable  Paffion  or  finful  Lufl,  corrupt  my 
 Will,  and  indifpofe  me  to  entertain  thy  holy  and 
 excellent  Laws. 
 
 Make  my  Faith  lively  and  effedlual,  and  let  the 
 Fruits  of  it  appear  in  my  Life  and  Converfation  : 
 Extend  it  to  all  the  Circumfrances  of  thy  holy  Obe- 
 dience, that  it  may  not  only  enlighten  my  Mind,  but 
 purify  my  Heart,  conquer  my  Pallioas,  and  corred; 
 all  thofe  falfe  Maxims  concerning  Riches,  and  Ho- 
 nours, and  Plcafures,  which  prevail  in  the  World; 
 and  make  it  perfed:  by  Charity,  which  is  the  true 
 Chara(^fcr  of  thy  Difciples ;  that  by  believing  in 
 thee,  and  loving  thee  in  this  Life,  1  may  fee  and 
 enjoy  thee  eternally  in  thy  heavenly  Kingdom^ 
 through  the  Merits  of  Jcjus  Chriji^  my  only  Lord 
 and  Saviour.     Amen, 
 
 chap: 
 
[267] 
 
 CHAP.    XX. 
 
 Crtnitj)''g>tinDnp.     a  iMoveable  Teafl. 
 
 TJ/HAT  Feilival  doth  the  Church  celebrate  this 
 Day  ? 
 
 A.  The  Myftcry  of  the  P,hf:d  rriniiy. 
 
 Q^  Jl^hat  is  meant  by  the  Trinity  //;  the  Chrijiian- 
 Church  ^^ 
 
 A.  That  there  is  one  God  in  Three  diflin  cl  Pcr- 
 fon<5.  Father t  Soff,  and  Holy  Ghojl. 
 
 Q^  What  is  God? 
 
 A.  An  eternal  incomprehenfible  Sp'ric,  ii^finite 
 in  all  Perfcdions ;  who  made  ail  Things  ou^  of 
 nothing,  and  who  governs  them  by  hi.s  wife  Pro- 
 vidence. 
 
 Q^  H'ljat  is  meant  hy  the  Word  Pcrfon  ? 
 
 A.  Itfignifi^^s  the£//:v/f^,  wicha  pn'-icular  Man- 
 ner of  Subfiftence,  which  the  Greek  Fathers  cnllcd 
 Hyp'fiajis^  taking  it  for  the  incommunicable  Pro- 
 perty that  makes  a  Perfon. 
 
 Q^  IFhy  do  zvc  believe  the  Father,  Son,  and  Holy 
 Gholt,  to  be  three  dijiin£}  Verjons  in  the  Divine  Na-^ 
 tiire  ? 
 
 A,  Becaufe  the  Holy  Scriptures  in  fpeaking  of 
 thefe  Three,  do  diflinguifh  them  from  one  another, 
 as  we  ufc  in  common  Speech  to  didinguifn  three 
 feveral  Perfons 
 
 Qj^  What  Infiances  have  "lvc  in  the  Holy  Scrip- 
 tures to  this  Piirpof:? 
 
 A.  Several ;  more  particularly  the  Form  in  ad- 
 iTiiniflcring  theSacrament  of  J5j/>///7//,  which  is.  in  the  Mat. 
 Name  of  the  Either,  the  Soi:,  and  the  H  !y  Glnjl.  ''''''*•  '^ 
 And  that  folcmn  Iknedidion  with  w  hich  St.  Panly 
 concludes  his  fccond  Epifile  to  the  Corinthians  :  I  he  ^^°^-  '^'"* 
 Grace  of  cur  Lord  Jefus  Chrijf,  the  Loz-e  cf  G  d,  and 
 the  Fclloii-J/jip  cf  the  Holy  Gh-Jf.     And  the  t  ree 
 
 Witneffes 
 
268  Trinity  Sunday, 
 
 tjohnv.    Witnefles  in  Heaven,  mentioned  by  St.  John  the 
 ''  Father^  the  Word,  and  the  Holy  Ghoji. 
 
 Q_  How  does  it  appear  that  each  of  theje  Pcrfons  is 
 God? 
 
 A.  Becaufe  the  Names,  Properties  and  Opera- 
 tions of  God  are  attributed  to  each  of  them  in  the 
 Holy  Scriptures. 
 
 (^  IV).) ere  are  the  Names,  Properties  ^W  Opera- 
 tions of  Gody  attrilmted  to  the  /ccond  Perfon  in  the 
 blejfed  Trinity,  the  Son  ? 
 jTim'.'iVj.      ■^'  St.  John  fays.  The  JVord  ivas  God;  St.  Panl, 
 16.  That  God  lias  }naj:if}Jl  in  the  F/rJh.    That  Chrift  is 
 
 ^om.  IX.   ^^^^^^  ^^^^  ^^^  bli'lfed  for  ever.     Thdit  the  Word  of  God 
 Heb.  iv.     is  Jharper  than  a  two-edged  Szvord,  and  is  a  DifcernYr 
 
 Eternity  is 
 himfelf    He 
 r_  *j  K-"- / '1//*' ,  i»/iti /^^o  J.  L  Li^i  J  jiK/Lii'i'  I  lu  I J  i.1- 1- 1- ,     JT  erieciioii  oi 
 
 Ch.  \.  3.    Knowledge,  As  the  Father  knozveth  me,  Jo  I  knozv  tloe 
 '^'~^'  Father.     The  Creation  of  all  Things,  All  Things 
 were  ?nade  by  him,  and'zvithout  him  was  not  any  "Jhing 
 ..     made  that  zvas  made.     And  we  are  commanded  t9 
 ,0.'"  "'    honour  the  Son,  as  zve  honzur  the  Father,  And  the  glo- 
 rificd  Saints ////^^  their  Hallelujahs  as  to  God  the  Fa- 
 ther, fo  alfo  to  the  Lamb  for  ever  and  ever. 
 
 Q^  Where  are  Z/:;^  Names, Properties,  ^//^Opera- 
 tions of  God  attributed  to  the  third  Perfon  in  the  blejf-^ 
 AAs  V       ^^  T'riniiy,  The  Holy  Ghoft  ? 
 
 4.  ^'''  ^'  A.  Lying  to  the  Holy  GhoJi  is  called  Lying  to  God. 
 tCor.  in.  ^^^j  beeaufc  the  Chriftians  are  the  Temples  of  the 
 Holy  Ghofl  they  are  faid  to  be  the  Temples  of  God, 
 His  teaching  all  things  ;  his  guidi?ig  into  all  Truth  ; 
 his  telling  Things  to  come ,-  his  Jarching  all  Things, 
 even  the  deep  Things  of  God  ;  his  being  called  the 
 Spirit  of  the  Lord,  inOppofition  to  the  Spirit  of  Man  ^ 
 are  plain  Characters  of  his  Divinity.  Befides  he  is 
 joined  with  God  the  Father,  who  will  not  impart  his 
 ec'or.  xiii.  Glory  to  anothery  as  anObjec^i:  oi  Faith  and  Wotjbip 
 *■*•  in  Baptifm^  and  the  Apnjlolical  Benedict  ion.     And  the 
 
 Blafphemy 
 
 Mat.  xvlii 
 ig 
 
l^'rinity- Sunday,  l6() 
 
 Blafphemy  committed  agnanll:  him,  is  faid  to  beMat.xii. 
 forgiven  nrilher  in  this  M''ortd  ?ijr  the  li'r,rld  to  cone.  3^* 
 Whicii  although  it  be  not  therefore  unpardonable 
 becaufc  he  is  God,  yet  unlcfs  he  was  God,  it  could 
 not  be  unpardonable. 
 
 Q^  IVhat  are  we  obliged  to  believe  cojicerning  the 
 Holy  Trinity? 
 
 A.  That  there  is  but  one  living  and  true  God  Art.  i, 
 cvcrlafting,  without  Body,  Parts,  or  Paflions,  of 
 infinite  Powcr,Wirdom,  and  Goodiicfs,  the  Maker 
 and  Preferver  of  all  Things  both  vilible  and  mvi- 
 fible  5  and  in  the  Unity  ot  this  Godhead  there  be 
 three  Pcrfons  of  one  Subfbance,  Power,  and  Eter- 
 nity, the  Father ,  the  Son,  and  the  Holy  Gh'jl, 
 
 Q^  Wherein  conjijls  the  Miftery  of  the  blefled  Tri- 
 nity? 
 
 A.  In  that  we  arc  not  able  to  comprehend  the 
 particular  Manner  of  the  Exigence  of  the  three 
 Perfons  in  the  Divine  ISature. 
 
 Q^  h  it  reajonable  to  believeThings  concerning  God 
 which  we  cannot  comprehend  ? 
 
 A.  The  PcrfcClions  of  the  Divine  Nature  are  in- 
 finite, and  confcquently  above  our  Reach ;  and 
 therefore  if  there  be  fuch  Divine  Perfedions,  which 
 our  Faculties  are  not  fufncient  to  comprehend,  and 
 yet  tliat  we  have  all  imaginable  Reafon  to  believe 
 them  ;  there  can  be  no  Ground  from  Reafon  to  re- 
 jcd  fuch  a  Dodrine  which  God  hath  revealed 
 though  very  myfterious,  and  the  Manner  of  it  in- 
 compiehenfible  to  us ;  fince  Natural  Light  did  al- 
 ways acknowledge  the  Divine  Nature  to  be  in- 
 comprehcnfible. 
 
 Q^  Hut  though  the  DoSlrine  o///^^  Trinity  is  above 
 Reafon^  in  thai  we  cannot  comprihcnd  the  Manner  of 
 it  :  is  it  not  aljo  contrary  to  Reafon  f  And  dees  it  no( 
 imply  a  Contradiclion  to  fay  ^  the  Father  is  God,  the 
 Son  is  God,  and  the  Holy  Gholl  is  God.  and^r/ 
 there  are  not  three  Godi,  but  one  God? 
 
 A.  No: 
 
2yO  Tylnity  Sunday, 
 
 A.  No:  Becaufc  we  do  not  affirm  they  are  ofti 
 and  three  in  the  fame  Refpeiit.  The  Divine  EJfence 
 is  that  alone  which  makes  God ^  that  can  be  but  one  j 
 and  therefore  there  can  be  no  more  CJods  than  one ; 
 but  hecaufe  the  Scriptures^  which  alTure  us  of  the 
 Unity  of  the  Divine  EJfence^  do  likewife  with  the  Fa- 
 ther ]Q'm  the  Son  and  Holy  Ghoji^  in  the  fame  At- 
 tributes, Operations,  and  Worihip,  therefore  they 
 are  capable  of  Number  as  to  their  Relation  to  each 
 other,  bur  not  as  to  the  Effence^  which  is  but  one. 
 
 Q.  li  any  farther  Explication  of  this  great  Myftery 
 nccejfary  /* 
 
 A,  I  think  it,  with  Submiflion,  not  neceflary,  it 
 being  fufficient  firmly  to  beheve  that  to  be  true, 
 j.|.  p  ^      which  God  has  thought  fit  to  reveal  concerning 
 Hicr.  Ca-  this  Matter,  though  at  the  fam.e  time  we  do  not 
 lech.  XI.  perfedly  comprehend  the  Matter  of  the  Thing 
 which  is  the  Objed  of  our  Faith  :  Befides  the  At- 
 tempt, as  it  is  attended  with  great  Difficulty,  fo 
 with  great  Danger ;  the  Enemies  of  our  Faith  being 
 ready  to  wound  the  holy  Do6trine  through  the  Sides 
 Orat.  I.    of  our  Explications.     This  Method  St.  C6ny^y?(9;// 
 ^J^c'^k""  ^^°  ^^  j^^^'y  placed  in  the  firft  Rank  of  the  learned 
 mil.  24    and  pious  f^//^^rf,obferved.    When  he  treated  up- 
 iftjoan.    Q,^  ^\^^  Myftf  lies  of  the  Chriftian  Religion,    he 
 proves  them  from  the  Teftimonies  oi  Holy  Writ^ 
 and  the  Univerfal  Belief  of  Cbrifiians^  without  pre- 
 tending tomakethemclearerby  a  nice  Explication. 
 Q.  Are  there,  any  Footjleps  of  the  Do£lrine  of  the 
 Trinity  among  the  Jews  ^W Gentiles? 
 
 A.  There  hath  been  a  very  ancient  Tradition 
 
 concerning  threeVerfons  in  theDivineNature.    The 
 
 Jeiis  did  diftinguilli  the  IVordofCo.i,  and  the  Holy 
 
 Spirit  of  God,  from  him  whom  they  looked  upon  as 
 
 thcfrjl  Principle  of  all  Things  :  As  is  plain  from 
 
 l>cVerit.   Philojudaus^  and  Mofes  NachnamideSy  as  cited  by 
 
 chnii.      Crotiiis.     And  arnonp;  the  Heathens.  Plato  made 
 
 ^'''^-  ^6  three 
 
trinity  Sunday,  "Z-ji 
 
 tVjrcc  Diftiiidions  in  the  Deity,  by  the  Names  of 
 ejfcntial  Goodncfs^  Mind^  and  Spirit. 
 
 Q^  l^f^hat  Ufe  m.^y  we  make  of  ibis  ? 
 
 A.  That  neither  the  Jews  nor  Gentiles  have  any 
 Reafon  to  objert  thisDodlrine  to  usChriftians,  cfpe- 
 cially  fince  they  have  only  their  ov/n  Reafon  or  Tra- 
 dition to  ground  it  upon;  whereas  we  have  exprcfs 
 divine  Revelation  for  what  we  beheve  in  this  Matter, 
 and  do  believe  it  fingly  upon  that  Account. 
 
 Q^  IVhal  may  we  learn  from  the  Obfcrvation  of  this 
 Feftival  ? 
 
 A.  To  fubmit  our  Reafon  to  the  Obedience  of  Faith. 
 To  believe  what  we  are  fufficiently  alfuredGod  hath 
 revealed,  thoui^h  we  cannot  comprehend  it,  becaufe 
 the  Incomprchcnfibility  of  aThing  is  no  concluding 
 Argument  againft  the  Truth  of  it;  the  Pcrfcdions 
 of  the  Deity  being  in  their  own  Nature  infinite.  To 
 contain  ourfelvcs  within  the  Bounds  of  Sobriety^ 
 without  wading  too  far  into  abftrufe,  curious,  and 
 iifelcfs  Speculations.  To  admire  and  adore  the 
 moll  glorious  Trinity,  As  being  the  joint  Authors 
 ofourSalvation.  Toacknowledgethetranfccndcnt 
 Love  of  God  towards  us,  in  giving  his  only  begot- 
 ten Son,  by  an  eternal  Generation,  to  die  for  us  Sin- 
 ners ;  and  the  wonderful  Condefccnfionof  ourdear 
 Redeemer,  the  Merits  of  whofe  Sufferings  were  en- 
 hanced by  the  Dignity  and  Excellence  of  hisPerfon. 
 Never  to  grieve  that  eternal  Spirit,  by  whofe  gra- 
 cious Influences  we  are  made  Partakers  of  everlaft- 
 ing  Salvation. 
 
 Q^  If  we  are  bound  to  believe fuch  Doclrines  of 
 Chrillianiry,  as  wc  cannot  comprehend^  is  there  any 
 Ufe  of  Reafon  in  Religion  ? 
 
 A.  Yes,  certainly  ;  for  nothing  can  be  a  greater 
 Reflection  upon  Religion,  then  to  fay  ii  is  unreafon- 
 able,  that  it  contradids  that  natural  Light  which 
 God  hath  fixed  in  our  Minds,  and  that  it  declines  a 
 fair  and  impartial  Trial,  and  will  not  bear  the  Tcfb 
 
 of 
 
S;^  trinity  Sunday, 
 
 of  a  thorough  Examination.  Therefore  the  ancient 
 Falbers^lht  great  Pillars  of  our  Faith,  in  all  their 
 Apologies  for  the  Chriftian  Religion  againft  Jeivs 
 TiwdGcntilcSy  endeavour  to  convince  the  World  by- 
 all  rational  Ways  both  of  the  Truth  and  Reafona* 
 blenefs  of  the  Chriftian  Religion  ;  and  though  the 
 Aportles  were  divinely  infpired,  yet  the  Bercans  are 
 commended  for  enquiring  into  the  Reafons  of  be- 
 lieving that  Doftrine  which  they  taught ;  and  where 
 Infidelity  in  Scripture  is  charged  as  a  Crime,  it  is 
 "w  here  fufficient  Reafon  and  Evidence  was  offered 
 for  Convidlion. 
 
 Q^  IVbat  then  is  the  Ufe  o/"  Reafon  m  Religion  ? 
 A.  It  difcovers  to  us  the  Principles  of  Natural 
 Religion^  and  juftifies  the  Wifdom  and  Prudence  of 
 acting  according  to  them.  It  ftiews  the  Conveniency 
 of  Things  to  our  Natures,  and  the  Tendency  of 
 them  to  our  Happinefs  and  Intereft ;  that  as  we 
 are  thereby  convinced,  that  Piety  towards  God,  that 
 Juftice,  Gratitude,  and  Mercy  towards  Men,  are 
 agreeable  to  our  Natures,  fo  Reafon  difcovers  to 
 us  that  thefe  Duties  are  good,  becaufe  they  bring 
 Benefit  and  Advantage  to  us.     And  as  to  Revealed 
 Religioity  Reafon  is  the  Faculty  whereby  the  Evi- 
 dence and  Proof  of  it  is  to  be  tried ;  the  proper 
 Exercife  of  it  in  a  Chriftian  is  to  examine  and  en- 
 quire, whether  what  ispropofcd  and  required  to  be 
 believed  is  revealed  by  God;  whether  it  comes  with 
 the  true  Credcntialsof  his  Authority,  and  hath  him 
 really  for  its  Author.     For  our  Aflent  to  any  Thing 
 as  revealed  by  God,  muft  be  grounded  upon  Evi- 
 dence that  it  comes  from  him.    And  when  by  pro- 
 per Arguments  we  are  convinced  of  the  divine  Au- 
 thority of  the  Revelation,  Reafon  aftifts  us  in  dif- 
 cerning  the  true  and  genuine  Senfe  of  fuch  a  Re- 
 velation, and  helps  us  to  apply  general  Rules  con- 
 tained in  it,  to  all  Manner  of  fpecial  Cafes  whutfo- 
 ever.     And  when  we  are  fatisfied  that  a  Dodrine 
 
 is 
 
'Trinity  Sunday.  273 
 
 is  fevcaled  by  Go  J,  though  it  is  above  the  Reach 
 of  our  Compreheniioii,  ycc  we  have  the  ll:rongefl: 
 an.l  moft  cogent  Reafoii  in  the  World  to  believe  it : 
 Be  auf  God  is  infinitely  Wife  and  Omnifcient.and 
 therefore  cannot  be  deceived  and  being  infinitely 
 good>  we  may  be  fure  he  will  not  deceive  us. 
 
 The     PRAYERS. 
 
 I. 
 
 OHoly,  blcflcd,  and  glorious  Tiinity,    three  i'"'" a ^^«^" 
 Perfons  and  one  God,  have  Mercy  upon  me  inthcHoiy 
 a  mircrablc  Sinner.  Trinity. 
 
 Almighty  and'everlafting  God^  who  haft  given 
 unto  thy  Servants  Grace,  by  the  Confeflion  ot  a 
 true  Faith  to  acknowledge  the  Glory  of  the  eternal 
 Trinity,  and  in  the  Power  of  the  Divine  Majclly 
 to  worfliip  the  Unity :  I  befeech  thee  that  thou 
 wouldelt  keep  me  ftcdfaft  in  this  Faith,  and  ever- 
 more defend  me  from  all  Adverfities,  who  livcil 
 and  reigncft,  one  God,  World  without  End.  Amen. 
 
 11. 
 
 IT  is  very  meet,  right,  and  my  bounden  Duty,  ^"if^^aci 
 that  1  fliould  at  all  Times,  and  in  all  Places,  giv-r  to 
 give  Thanks  unto  thee,  O  Lord  Almighty,  ever- 'f»c  Holy 
 ialling  God,  who  art  one  God,  one  Lord,  not  the    ""''^" 
 only  Pcrfon,  but  three  Perfons  in  one  Subftance; 
 for  that  which  1  believe  of  the  Glory  ot   the  Fa- 
 ther, the  fame  I  believe  of  tlie  Son,  and  of  the 
 Holy  Ghoff,  without  any  Difference  or  Inequality  ; 
 therefore  with  Angels  and  Archangels,  and  with  all 
 the  Company  of  Heaven,  1  laud  and  magnify  thy 
 glorious  Name,  evermore  praifing  thee  and  fiying 
 Holy,  Holy,  Holy  Lord  God  of  Hofls,  Heaven 
 and  Earth  are  full  of  thy  Glory.     Glory  be  to  thee, 
 O  Lord  molt  High,     yimen, 
 
 T  IIL 
 
^74  Trinity  Sunday, 
 
 III. 
 
 For  the  --^^     -f         J      T    1      r 
 
 P;  "-a-  (  I  JLord,  1  beleech  thee  to  keep  thy  Church 
 Churth!^^  VJ'  and  Houfehold  continually  in  thy  true  Reli- 
 gion ;  that  they  who  do  lean  only  upon  the  Hope 
 of  thy  heavenly  Grace,  may  evermore  be  defended 
 by  thy  mighty  Power,  through  Jefus  Chriji  our 
 Lord.     Amen. 
 
 IV. 
 
 IZlu^  f^  L^^Y  be  to  thee,   O  God  the  Father,  for 
 guing  to    xj  making  Man  after  thy  own  Image,  capable  of 
 !j[?J^°^y    loving  thee,  and  enjoying  thee  eternally ,-  for  re- 
 covering liim  from  a  State  of  Sin  and  mifery,  when 
 he  had  loft  and  undone  himfelf. 
 
 Glory  be  to  thee,  O  God  the  Son,  for  under- 
 taking the  wonderfulWork  of  Man's  Redemption; 
 for  refcuing  him  from  the  Slavery  of  Sin,  and  Do- 
 minion of  the  Devil  j  for,  in  order  to  accomplifh 
 this  Miracle  of  Goodnefs,  thou  didfl:  defcend  from 
 Heaven,  put  on  the  Form  of  a  Servant,  live  a  mi- 
 ferable  Life,  and  die  a  painful  and  accurfed  Death. 
 Glory  be  to  thee,  O  God  the  Holy  Ghoil,  for 
 .  thofe  miraculous  Gifts  and  Graces  thou  didft  befto vv 
 upon  the  Apofties ;  and  for  thofe  ordinary  Gifts, 
 whereby  fincere  Chriftians  in  all  Ages  are  enabled 
 to  work  out  their  Salvation  ;  for  thy  preventing  and 
 reftraining  Grace;  for  fubduing  our  Underfland- 
 inus  and  Aftedtions'  to  the  Obedience  of  Faith  and 
 Godlinefs ;  for  infpiring  us  with  good  Thoughts, 
 and  kindlmg  pious  Dciires  in  our  bouls  ;  for  alfift- 
 ing  us  in  all  the  Methods  of  procuring  eternal 
 Happinefs. 
 
 BlelTinLrand  Honour,  Thankfgiving  and  Praife, 
 more  than  I  can  utter,  more  than  1  can  conceive,  be 
 given  unto  dice,  O  moft  adorable  Trinity,  Father, 
 Son,  and  HolyGhoft,  by  all  Angels,  all  Men,  all 
 Creatures,  for  ever  and  ever.     /Ime/i. 
 
 CHAF, 
 
[    ^75    i 
 CHAP.     XXV. 
 
 B>t  Barnabas  t])t  ^[pOCtle* 
 June  II. 
 
 Q^  J^HAT  Feflival  do/b  the  Church  celebrate  this 
 Day  /* 
 
 A.  That  of  the  Apoftle  St.  Barnabas. 
 
 Q^  IVbat  Account  is  there  of  his  Original  ? 
 
 A.  That  he  was  born  at  Cyprusy  and  defccnded  Aasir. 
 of  the  Tribe  of  Levi,  whofe  Jewijfj  Anccftors,  pro-  ^^' 
 bably,  fled  thither  in  the  troublefome  Times  inju^ 
 d,£a,  to  fecure  themfelves  from  Violence  and  Inva- 
 iion.  His  proper  Name  was  Jofes^  a  foftcr  Termi- 
 nation, familiar  with  the  Greeks^  ioxjofeph;  given 
 him  at  his  Circumcifion  in  Honour  of  y(?/?/>/^  one 
 of  the  great  Patriarchs  of  that  Nation. 
 
 Q^  IVhy  zvas  he  by  the  Ap'>jllcs  fiirnamed  Barnabas, 
 ivhicbji^nifies  the  Son  of  Confolation  ? 
 
 A.  Some  think  for  his  eminent  Prophetic  Gifts^ 
 and  his  Dexterity  in  managing  troubled  Minds ; 
 for  he  was  a  good  Man  full  of  Faithy  and  of  the  H  ly  Adis  \t^ 
 Ghoji.  Though  if  we  confidcr  the  Occafionof  im-  ^^' 
 pofing  this  Name,  it  feems  to  have  been  an  honour- 
 able Acknowledgment  of  his  Charity,  in  felhng  his  Aftsiv. 
 whole  Ellate  for  the  Relief  of  the  poor  Chriftians,  37- 
 and  upon  the  Account  of  the  Confolation  they  re- 
 ceived thereby. 
 
 Q^  If 'here  zvas  he  educated  ? 
 
 A.  His  Parents  being  rich  and  pious,  he  was 
 fent  lojerufikm  to  be  trained  up  in  the  Knowledge 
 of  the  Law,  and  was  committed  to  the  Care  of  that 
 great  Do8:or  Gamaliel ;  which  probably  might  lay 
 the  Foundation  of  that  intimate  Friendfliip  which 
 was  afterwards  concradled  between  this  Apollle  and 
 St.  Paul. 
 
 Qi^  IVhen  was  he  converted  to  Chrifiianity  f 
 
 T  2  A,  The 
 
276  St.  Barnabas  t/oe  ApoJIIe. 
 
 A,  The  particular  Time  is  uncertain,  though  hj 
 f  "f  12.'^  the  Ancients  he  is  generally  efteemed  one  of  the 
 Seventy  Difciples  chofen  by  our  Savmir,  And  he 
 gave  an  early  Proof  of  his  Chriftian  Zeal^  in  felling 
 his  Lands  for  the  Support  ofhisChrirtian  Brethren, 
 And  though  he  was  of  the  Tribe  of  Levi^  to  whom 
 the  Mo/aic  Law  allowed  no  particular  PolTeflions  ; 
 yet  we  may  reafonably  fuppofe  thisEftate  was  his 
 patrimonial  Inheritance  at  Cyprus^  where  thejewijlj 
 Conftitutions  did  not  take  Place. 
 
 Q^  IFhcirt  AJiJiance  did  Si.  Barnabas  give  St,  Paul 
 ,  afier  his  Converfion  ? 
 
 A.  When  the  Chriftians  at  Jerufalem  were  not 
 thoroughly  fatisfied  with  St.  Paul's,  Change,  appre- 
 hending it  might  be  only  a  fubtleArtto  enfnare 
 
 Aasix.z;.  them,  St.  Barnabas  introduced  -him  to  ih^Apoftles^ 
 and  declared  to  them  the  Manner  of  his  Conver- 
 lion,  and  what  Evidence  he  had  given  of  it  at  Da^ 
 vhifchs  in  his  bold  Difputations  with  thejews. 
 
 Q^  ^yhat  was  bis  firjf  Employment  in  ibe  Service 
 of  tbe  Church? 
 
 Aasix.22.  Al,  News  from  Antiocb  being  brought  to  the 
 Church  at  Jerufalc7n^  that  many  in  that  City  had 
 embraced  Chriftianity,  St.  Barnabas  was  fent  to 
 fettle  this  new  Plantation.  Upon  his  Arrival  he  re- 
 joiced extremely  to  fee  what  Progrefs  the  Gofpei 
 had  made  among  them,  and  not  only  exhorted  them 
 
 Ver.  23.  with  Piirpofe  of  Heart  to  cleave  unto  the  Lord,  but  by 
 his  Labours  added  many  to  the  Church  ;  and  the 
 Work  growing  too  great  for  a  iingle  Hand,  he 
 
 Vei-.25,a6.  y.'ent  to  TcirfuSy  and  engaged  St. Paul  to  return  witlr 
 him  to  Antiochy  where  they  both  laboured  together  a 
 whole  Year  in-  the  pLiiablifnnient  of  that  Church. 
 
 Q^  ff^ben  were  the  Followers  (?/"  Jefus  called  Chrif- 
 tians  ? 
 
 Aasix.26.      A..  About  this  Time  at  ^/?//^r^.    They  who  firfl 
 
 l[ '  '^-       embraced  theFaith  were  {\ylcdDi/'ciples  or  Believers, 
 
 xiu\.      tbe  Brethren,  or  Men  of  tbe  Churchy  or  Callers  upon 
 
St.  Barnabas  /Zr  Jpoflle,  277 
 
 ihe  Name  of  Chrijly  ovMen  of  that  Ifav,  or  by  their  aQs  ix. 
 
 -    '  -  • .  X  i  X . 
 
 IV.  j.  II. 
 
 Enemies  Nazarenes  and  GaliUans.     But  Chrijlians  ^xu""^  ^* 
 
 was  the  Name  they  afterwards  gloried  in  fo  much,  7- 
 that  before  the  Face  of  iheir  Hncmics  they  would 
 acknowledge  no  other  Title,  though  hated,  reviled, 
 tormented,  and  martyred  for  it. 
 
 Q^  IVbat  Obligation  dolb  that  holy  Name  tay 
 upon  us  .^ 
 
 A.  To  believe  and  pradice  what  Chrift  taught 
 to  imitate  his  Example,  who  was  made />rr/?^7ncb.  u; 
 through  his  SnfferingSy  to  cleave  with  Purpofe  of  *°* 
 Heart  to  the  Lord,  and  to  avoid  all  Manner  of  Evil, 
 which  we  folemnly  renounced  when  we  took  upon 
 us  that  Name. 
 
 Q^  IVbat  was  the  next  Piece  of  Service  St.  Barna- 
 bas did  the  Church  f' 
 
 A.  He,  with  St.  P^^/,  carried  a  charitable  Sup- 
 ply from  the  Chriltians  m  Aiitiocb,  10  relieve  the  ^q^^^'* 
 Brethren  mjud^a,  who  were  reduced  to  great  Ne- 
 ceflities  by  a  fevere  Famine  that  afflicled  the  Pro- 
 vinces of  the/?o;/?j;;Empi  re,  and  particularly//'<;/^j. 
 
 Q^  Hozv  was  St.  Barnabas  called  to  the  Converfion 
 of  the  Gen  I  He  IForld  <* 
 
 A.  By  the  particularDefignationof  the  HolyGhofy  Afts  iiii. 
 who  by  Revelation  made  to  ihcProphet  s  SLudTcachcrs  '" 
 of  the  Church  ofyhii/ochy  when  they  were  engaged 
 in  Fafting  and  Prayer,  and  other  public  Excrcifcs 
 of  Religion,  commanded  that  he  fliould  be  fet  apart 
 with  St.  Paul  to  that  Purpofe. 
 
 Qj_  In  ivhat  Manner  -was  this  Dcfignation  to  the 
 Sei  vice  of  the  Church  performed  f 
 
 A.  Fafting  and  Prayer  preceded,  and  then  Impo-  vcr.  3. 
 fition  of  Hands  :  An  ancient  Ceremony  transferred 
 from  the  Jews  into  the  Chriftian  Church  in  ordain- 
 iiig  Guides  and  Minilters  of  Religion,  and  which 
 hath  been  fo  ufed  through  all  Ages  to  this  Day. 
 
 Q:   IVhcre  did  67. Barnabas,  being  pined  Tciih  Stl 
 Paul,  preach  the  Gcfpel  ? 
 
 T  3  A,  At 
 
27^  Sf.  Barnabas  de  Apojlk. 
 
 Afts.xiii.       yf.  At  C)'/)r«^,  his  Native  Country,  where  atP^-, 
 *'  phos,  a  remarkable  City  of  that  liland  for  the  Wor-i 
 
 fhip  of  Fenus,  the  Governor  Sergius  Paulus  was  con-, 
 verted.  They  failed  from  thence  to  Pergia  in  Pam-^ 
 phylidy  where  Mark,  his  Kinfman,  and  their  Com- 
 panion, left  them,  difcouraged  by  the  Dangers  they 
 met  with.  After  three  Years  Travels  through  the 
 Lejfcr  Afia,  with  various  Succefs,  preaching  the 
 Gofpel  to  feveral  Cities,  they  returned  again  to  An^ 
 tioch  in  Syria. 
 IlAs  x-.v.  q_^  if/fjy  ir  itfuppofed  that  the  Men  «9/"Lyftra  com- 
 pared St.  Barnabas  to  ]up\iG.Y  their  Jo'vereign  Deity  ? 
 A.  Either  becaufe  of  his  Age,  or  for  the  Gravity 
 and  Comelinefs  of  his  Perfon,  being,  as  Antiquity 
 reprefents  him,  of  a  very  venerable  K^^cdi. 
 
 Q.  Hozv  did  St.  Barnabas  carry  himfclfin  the  Con-, 
 troverfy  hetivcen  the  Jewifli  and  Gentile  (Converts? 
 A^sxv.  2.  Ji^  W^  at  firfl:  oppofed  xht  Judaizers  Aith  great 
 Vigour,  and  went  with  St.  Paul  to  confult  the 
 Church  2iljernjalc7n,  where  that  Matter  was  deter- 
 ^^j  .J  mined  by  a  Simdical  Degree  of  the  Apoftles  and 
 Elders  ;  but  afterwards  being  drawn  afide  by  the 
 Conduct  of  St.  Peter,  he  difiembled  his  Chriftiaii 
 Liberty,  to  pleafe  the  Jewijh  Converts,  which  his 
 Companion  St.  P^«/ reproved  him  in. 
 
 Q^  What  was  the  Occafion  of  Contejl  hetzveen  St, 
 Paul  and  St.  Barnabas  ? 
 Aflsxv.  ^.  Thefe  two  holy  Men  having  agreed  to  vifit 
 '^^'  ^'  the  Churches  they  had  planted  in  AJia,  St. Barnabas 
 propofed  the  taking  his  Kinfman  iVftzr/:  along  with 
 them  ;  St.  Paul  refufed  to  confent  to  it,  becaufe  in 
 their  formerTiavels  Mark  had  confulted  too  much 
 his  own  Eafe  and  Safety,  and  had  left  them  at  Pam- 
 phylia. 
 
 Q^  IVhat  was  the  Iffue  o/Z^^/VDifpute? 
 
 A.  That  after  a  joint  Labour  in  their  Miniflry, 
 
 Aflsxv.     f^j-  feveral  Years,  the  Contention  was  foiharp  be- 
 
 ^^'    ^'     tween  them,  that  they  parted.    St.  Paul^  with  Silas, 
 
 <>  wei"\t 
 
Si,  Barnabas  l/je  Apoflc.  279 
 
 went  to  the  Churches  o^  Syria  ami  Cilicia^  and  St. 
 Barnabds^  with  Mcrk,  to  his  own  Country,  Cypms, 
 
 C^  Ho'-jo  did  the  Providence  of  God  make  //.'-fSepc- 
 rition  of  thefe  Apoftics  turn  to  the  Benefit  of  the 
 Church  ? 
 
 A  By  makino;  Chriftianity  thereby  become  more 
 diffufive  than  if  they  had  ftill  continued  together: 
 and  that  Mark,  by  St.  P(2.'.7's  Seventy,  uas  broight 
 to  a  Se-ife  of  his  former  Inditferen;.y  in  the  Work 
 of  the  (jofpcl,  and  became  fo  ufeful  a  Minifterof 
 Chrijl  x.\\M  he  del-crvcd  not  only  to  be  a  Compa- 
 nion of  St.  Pauly  but  received  from  him  a  hiy^h 
 Teftimony  of  his  Zeal,  that  be  tvas  profitable  to  kin:  .Tim.  {% 
 for  the  Mimjlry,  »^- 
 
 Q^  li'bat  became  of  St.  Barnabas  afcrthisf 
 
 A.  The  Scriptures  are  liienrconceriung  it.  Some 
 Writers  fay  he  went  into  Italy^  and  preached  the 
 Gofpel  at  Rome,  and  founded  a  Church  at  Milan  ;■ 
 though  It  is  mofl:  probable  he  fpent  the  Remainder 
 of  his  Life  at  Cypruiy  in  converting  his  own  Co;in- 
 trymen  the  Jeivs;2<.%  may  be  guelfed  from  the 
 EpiOle  he  writ,  which  fcems  manifeftiy  deligncd 
 for  their  Benefit. 
 
 Q^  Where  did  hcfuffer  Martyrdom  ? 
 
 A.  It  is  thought  at  Salami::,  a  City  in  the  Ifl.ind  of 
 Cyprus  ;  whither  fome  Jews,  being  come  from  Syria 
 fetupon  him  ;».s  he  was  difputingin  ihft  Synagogue ;■ 
 in  a  Corner  whereof  they  fluit  him  up  till  Night, 
 whence  they  brought  him  forth,  and  afrer  exquditc 
 Tortures,  ftoned  him  to  Death:  He  was  buried  by 
 his  Kinfman  Mark  in  a  Cave  not  far  dilbuit  from 
 the  City.  The  Remains  of  his  Body  are  faid  to  be 
 difcovered  in  thenign  of  Zeno  the  Emperor,  yf.  C. 
 458  ;  and  St.  Mattbezv's  Gofpel,  written  in  Hcbrezv 
 by  St.  Barnabas' s.  own  Hand,  lying  upon  his  Breall. 
 
 Q_  What  IP'ritings  did  St.  Barnabas  leave  bel.^ind 
 bi)n  f" 
 
 T  4  A,  Onlf 
 
28o  S^,  Barnabas  ih^  Afoflle, 
 
 A.  Only  one  £p//?/^,  which  all  the  Ancients  attri- 
 Hieron.  butcd  to  him  as  the  Author.  And  though  St._7<?-. 
 Ecd*^"^*'  ^'^^^^^  ^^^^^  ^^  Apocryphal^  yet  by  that  is  to  be  under- 
 flood  only  that  it  was  not  admitted  into  the  Canon 
 of  the  Church.  The  main  Defign  of  it  is  to  fhew, 
 that  the  Chriftian  Religion  had  fuperfeded  the 
 Riues  and  Uiages  of  the  Mofaic  Law.  The  latter 
 Part  of  it  contains  an  ufeful  and  excellent  Exor- 
 tation,  managed  under  the  Notion  of  two  Ways^  the 
 one  of  Light ^  the  other  of  Darkvefs  ,•  the  one  under 
 the  Conduct  of  the  Angels  of  God,  the  other  under 
 the  Guidance,  of  the  Angels  of  Satan.  The  Way  of 
 Light  is  a  Stanmary  or  what  a  Chriflian  is  to  do,  that 
 he  may  attain  eternal  Happincfs:  and  the  Way  of 
 Darknefs  reprcfents  thofe  particular  Sins  and  Vices 
 which  exclude  Men  from  the  Kingdom  of  God; 
 he  clofes  the  whole  with  prcfling  Chriftians  to  live 
 fo,  that  they  may  be  tlcfjcd  to  all  Eternity. 
 
 Q.  ll'hat  may  we  learn  frojn  the  Obfervation  of  this 
 Feftival  ? 
 
 A.  To  defpife  Eafe,  and  even  Life  itfelf,  when 
 we  have  any  happy  Opportunity  of  propagating 
 Chriftian  Knowledge,  and  to  rejoice  at  any  Succeis 
 of  that  Nature.  To  compaflionate  the  Infirmities 
 of  our  Brethren,  whofe  Zeal  moves  in  a  low  Sphere. 
 To  be  ready  to  contribute  ro  theRelief  ofour  Fellow 
 Chriftians  ;  and  when  their  nect  fhties  are  great  and 
 prefling,  to  abridge  ourfclves  of  fome  Convenien- 
 cies,  rather  than  fuffer  thern  to  be  opprefied  with 
 Want.  T©  renicmber  what  Belief  and  Pradice  is 
 implied  in  the  venerable  Name  of  a  Chri[lian,  and  to 
 depart  from  all  Iniquity,  left  we  ferfeit  our  Intereft 
 in  that  Faith.  To  have  a  greater  Regard  to  the  Rule 
 and  Meafureof  our  Duty,  than  the  Example  of  the 
 belt  Men,  by  whom  we  ought  not  to  be  influen- 
 ced to  do  any  Thing  we  think  bad.  1  hat  lince 
 Men  are  fubjedl  to  different  Thoughts  in  particular 
 Matters,  to  avoid  all  Subjeds  of  Strife  and  Con- 
 
 tentiori  -^ 
 
St,  Barnabas  the  Apofle,  %%  t 
 
 tention ;  or  to  maintain  Debates  without  Breach  of 
 Charity,  which  requircth  no  fmall  Degree  ot  Per- 
 ledlion. 
 
 Q^How  are  Civil  Differences  to  be  managed  among 
 Chnjlians  ? 
 
 A.  Wc  ought  never  to  profecute  any  Civil  Dif- 
 ference purely  upon  the  Account  oi Revenge ^  when 
 there  is  no  Profpec'l  of  compenfating  our  own 
 Lofs  ;  nay,  we  ought  rather  to  recede  from  our  own 
 Right  in  fmall  Matters,  and  exercife  our  Patience, 
 than  expofe  ourfelves  to  the  Evils  and  Temptations 
 of  going  to  Lazv.  But  when  the  Matter  is  of 
 Weight  and  Importance,  we  muft  be  watchful  over 
 ourfelves,  left  wc  contract  Guilt  in  thePurfuit  of 
 it;  by  delaying  of  Juftice,  by  any  Arts  of  circum- 
 venting our  Adverfary,  or  by  fuggefting  falfe  Pleas, 
 only  to  procure  Time,  and  make  the  Suit  expen- 
 iive  and  vexatious ;  by  envying  any  Good,  or  re- 
 joicing at  any  Evil  that  happens  to  him.  All  which 
 are  againfi:  ihat  Jufiice  and  Charity  uhich  we  owe 
 to  an  Adverfary,  who  is  (lill  our  Neighbour,  and 
 ought  to  be  treated  as  fuch. 
 
 Q^  Hjiv  ought  Religious  Differences  to  he  debated 
 among  Cbriftians  ? 
 
 A.  Wich  a  greater  Regard  to  the  Difcovery  of 
 "Truths  than  to  the  cUabhlliing  a  Reputation  for 
 Learning  and  Knowledge.  Without  throwing  i'ro^w 
 and  Contempt  upon  thofe  that  oppofe  us  ;  Ix-caufe, 
 if  they  were  under  the  Power  of  Error,  they  are 
 Objeds  of  Chriltian  Compaflion,  and  are  made  un- 
 fit to  receive  the  ImprciTion  of  good  Arguments,  by 
 being  prejudiced  and  provoked  by  ill  Treatment. 
 Without  rj/V/V/^and  injtuious  Refieflions,  which  no 
 way  concern  the  Caufe,  and  which  are  by  good 
 Manners  banifhed  Converfarion,  and  therefore  are 
 indecent  to  be  ufed  in  Writing.  Without  det rafting 
 from  the  real  Worth  of  our  Advcrfaries,  and  charg- 
 JHjg  them  with  believing  Confequcnces  which  wc 
 
 kno\v 
 
For  the 
 manifold 
 Gifts  of 
 
 2^3  St.  Barnabas  tbe  Apoftle.- 
 
 know  they  abhor.  Without  ever  ir  ffering  our  Paf- 
 Jions  to  vent  themfelves  under  a  Pretenre  of  Zeal 
 for  God's  Glory,  but  to  give  an  Account  of  our  Faith, 
 with  that  Meeknefs  that  governs  the  unreafonable 
 Sallies  of  Anger,  and  with  that  Fear  which  makes 
 us  cautious  not  to  tranfgrefs  thcfe  Rules  of  Charity 
 which  we  are  obliged  to  obfcrve  towards  ourNeigh- 
 bour. 
 
 The    P  R  A  Y  E  R  S. 
 I. 
 
 OLord  God  Almighty,  who  did  ft  endue  thy 
 holy  Apollle  Barnabas  with  Angular  Gifts  of 
 God.  the  Holy  Ghoft;  leave  me  not,  I  befeech  thee, 
 deftitute  of  thy  manifold  Gifts,  nor  yet  of  Grace  to 
 ufethcm  always  to  thy  Honour  and  Glory,  through 
 J  ejus  Chrijl  our  Lord.     Amen. 
 
 II. 
 
 rortiie  /^  Almighty  God,  who  alone  canft  order  the 
 God^and  ^^  unruly  Wills  and  Affeclions  of  finful  Men  ; 
 his  Laws,  grant  unto  thy  Servant  that  J  may  love  the  Thing 
 which  thou  commandeft,  and  delire  that  which  thou 
 doft  promife ;  that  fo  among  the  fundry  and  ma- 
 nifold Changes  of  the  World,  my  Heart  may  fure- 
 ly  there  be  fixed,  where  true  Joys  may  be  found,, 
 through  Jejus  Chrijl  our  Lord.     Amen. 
 
 IIL 
 
 For  chrif-  A  Lmighty  God,  who  haft  Compailion  upon  all 
 tiaaciia-  J-^  y{^x\^  and  hateft  nothing  that  ihou  haft  made ; 
 teach  me  from  the  Example  of  thy  Goodnefs,  and 
 the  Senfe  of  my  own  Unworthinefs,  to  have  a  ten- 
 der Regard  to  the  Weakncfs  and  Frailties  of  my 
 Brethren  ;  to  make  the  beft  Conftrurtion  of  all  our 
 Adions;  to  interpret  all  doubtful  Things  to  their 
 Advantage ;  and  charitably  to  bear  with  their  appa- 
 rent infirmities.  Make  me  ready  upon  all  Occalions. 
 
 ta 
 
St.  Barnabas  fhe  Apope.  283 
 
 to  contribute  to  the  Relief  of  their  bodily  Necefli- 
 tiesjthat  they  may  (hare  with  n)c  in  the  iL^oodThings 
 thou  haft  b.-fto-Acd  upon  mc.  And  let  me  To  im- 
 prove all  thofe  1  alcnts,  of  any  Kind,  thou  haft 
 cntruftcd  me  with,  for  their  Advantage,^  that  I  may 
 be  able  to  give  a  good  Account  of  my  Stcwardiliip 
 v,hen  the  great  Judge  fhall  appear,  the  Lord  Jtfus 
 Chrijl.  Amen, 
 
 G 
 
 IV. 
 
 IVE  me,  O  Lord,  that  Wifdom  from  above  J^V'^;^, 
 that  is  peaceable,  and  gentle,  and  eafy  to  be  spint 
 
 intreated  :  that  I  may  never  profccutc  my  Neigh-  ^jj'j^"^^,^ 
 bour  to  gratify  the  unre:'fonable  Pallions  ol"  my  own  go  loLaw, 
 corrupt  Nature  ;  nor  take  delight  in  his  bufferings  "^^^"'^''' 
 •when  I  can  have  no  other  Rccompcnce  from  his 
 Punifnment :  Make  me  willing  rather  to  futfcr  Ibmc 
 Injuries,  than  expofe  myfclf  to  thofe  Evils  and 
 Temptations  that  1  am  liable  to  in  procuring  legal 
 Satisfaction  :  and  whenever  I  am  engaged  in  fuch 
 Difputes,  grant  me,  O  Lord,  the  Help  of  thy 
 Grace,  that  I  may  ever  contend  forRight  more  than 
 Vidlory  ;  that  no  Profit  or  Advantage  may  prevail 
 upon  me  to  tranfgrcis  the  Lawsof  Juftice  and  Cha- 
 rity, nor  provoke  me  to  any  unchrifti;m  Behaviour 
 againft  my  Advcrfary  ;  but  that  in  all  Profecutions 
 I  may  prefervc  a  charitable  and  equitable  Difpoli- 
 tion.  And  thou,  O  God  who  art  never  wanting 
 to  thofe  th.u  feck  thee  with  an  upright  Mind,  arm 
 me  with  Mceknefs  and  I'ear  in  all  th.ofe  Debates 
 that  relate  to  thy  holy  Truth  ;  that  I  may  lincercly 
 defircT/n?/  may  always  prevail,  and  that  I  may  never 
 facrificc  Brotherly  Love  and  Chriftian  Charity  in  the 
 Defence  of  it,  knowing  that  the  Wrath  of  Man 
 ivorketh  not  the  Riglucoufncfs  oi  God  :  Grant  this 
 O  Lord,  tor  Jtifm  Chrijl  his  Sake.     Amen. 
 
 C  H  A  P. 
 
E  284  1 
 
 CHAP.    XXVL 
 
 Ci)e  Batlbitp  of  ^U  John  Baptist, 
 
 June  24. 
 
 Q^  1/U'HA  T  Feftival  doth  the  Church  celebrate  this 
 Day  r* 
 A.  ThcNsLtivityof  St.  John  Bi^pti/i. 
 Q^  IVhy  doth  the  Church  celehraie  his  Nativity  ? 
 A.  Becaufe  his  Birth  was  wonderful  in  itfelf,  as 
 tuke  1. 7.J  i-ieing  foretold  by  an  Angel  fent  on  purpofe  to  de- 
 liver this  joyful  MefTage,  when  his  Mother  Eliza^ 
 heth  was  barren,  and  both  his  Parents  well  Jiricken 
 in  Tea-is  ;  and  in  that  his  Father  YMcharias  had  the 
 yen 20.     AlTurance  of  it  confirmed  to  him  by  a  miracuhus 
 Dumbnefs  till  it  was  made  good.  Befides,  it  brought 
 great  Joy  to  all  thofe  that  expeded  the  Meffias,  it 
 V^r.14.    being  predided  by  the  Angel,  xki2XmanyJJmddYe^ 
 joice  thereat. 
 
 Q^  IVhat  was  foretold  of  him  hy  the  Angel  ? 
 A.  That  he  Ihould  be  great  in  the  Sight  of  the 
 Lord,  and  fhould  neither  drink  Wine  nor  ftrong 
 Ver.  15.  Drink  ;  that  he  JJjould  he  filled  with  the  Holy  Ghojly 
 even  from  his  Mother' s  Womb  ;  that  he  fhould  con- 
 vert many  of  the  Jews^  and  prepare  the  Way  of  the 
 Lord,  and  confequently  be  the  Forei'unner  of  our 
 Savioury  and  the  greatelt  of  all  the  Prophets. 
 
 Q^  IVhat  mean  you  by  St.  John'.f  being  the  Fore- 
 runner of  our  Saviour  ? 
 
 A.  That  his  whole  Miniftry  tended  to  prepare 
 the  Way  for  the  Reception  of  our  Saviour  and  his 
 Do^rine:  for  which  he  was  qualified  by  adding 
 to  the  Grace  of  his  Birth  an  extraordinary  Inno- 
 cence of  Life,  which  he  preferved  by  withdrawing 
 from  all  the  Occafions  and  Temptations  to  Evil, 
 and  by  flrid  and  feverc  Mortification,  whereby  he 
 kept  his  Body  in  Subjedion  to  his  Mind. 
 
 Q.  Iloiv 
 
I'hc  Nativity  of  St.  John  Baptid.  ^8^' 
 
 Q^  Hozv  did  be  prepare  the  IVay  o/oz^r  Saviour*  J 
 
 Reception?  y.    c       ... 
 
 A.  By  proclaiming  to  the  Jez^s  the  Approach  ot  Mat.m.tf. 
 the  Meljids ;  that  he  whom  they  had  fo  long  ex- 
 pededwas  nigh  at  Hand,  and  that  his  Kingdom 
 was  ready  to  appear;  and  that  therefore  they 
 fhould  do  well  to  break  off  their  Sins  by  Repen- 
 tance, and  by  Reformation  of  Life  fit  themfelves  to 
 receive  the  glad  Tidings  of  the  Go/pel. 
 
 Q^  fVas  tbisYoi(:mm\tr  of  oitr  Saviourforetold  by 
 
 the  Prophet s  ? 
 
 A.  Yes  ;  Ifaiah  calls  him,  llhe  Voice  of  him  that  ifa.  xi.  5,  • 
 (viethin  the  iVildcrnefs,  Prepare  ye  the  IVay  of  the 
 Lord,  andmakejirait  in  the  Dcferta  IVay  for  ourGod: 
 And  MaLichi  ftyles  him,  ^he  Meffenger  that  "jjas  to  Mai.iii.ii 
 prepare  the  JVav  of  the  Lord;  And  farther  defcribes 
 him  under  the  Charadter  of  Elijah  the  Prophet,  that  ch.  iv.  5. 
 was  to  turn  the  Hearts  of  the  Fathers  to  the  Children,  Mat.  xi. 
 a}hi  the  Hearts  of  the  Children  to  their  Fathers,  '4- 
 
 Q^  But  how  is  St.  John  the  Baptift'j-  being  the 
 Elias,  that  was  to  come,  reconcileable  with  his  ow«  johni,2». 
 Denial  of  it  !^ 
 
 A.  It  being  the  general  Perfuafion  of  that  Age, 
 as  it  had  been  all  along  the  prevailingNotion  among 
 the  Jezvs,  that  Elia^^  Ihould,  in  his  own  Perfon, 
 come  to  prepare  the  Way  for  the  Mafias ;  St.  John 
 the  Bapiijl  might  very  well,  as  he  did,  deny  himfelf 
 to  be  that  very  Elias  who  had  lived  in  the  Time  of 
 King  Ahab,  of  whofe  fecond    coming   into   the 
 World,  the  Sanhedrim  then  enquired,  according  to  ci..  ir.  si 
 their  milhken  Conftrudion  of  the  Prophecy  ot  ^• 
 Mdlachi.     Now  this  no  Ways  contradicts  our  Sa- 
 vioLM-'s  affirming  him  to  be  the  Perfon  foretold  un- 
 der the  Name  and  Character  of  Elias,  m  the  true 
 Signification  of  that  Prophecy  ;  which  all  Ciiriftian 
 Inecrpreters  think  very  applicable  to  St.  John  the 
 BdptijI,  fo  like  J^/ijj  in  Temper,  OHice,  and  other 
 
 Circumftances, 
 
a86  ne  Nativity  of  St,  John  Baptifl. 
 
 Circiiniflances,  that  the  Refcmblance  might  be  i. 
 
 fufficient  Ground  for  the  calling  him  by  that  Name. 
 
 The  Bufmcfs  of  both  was  to  promote  a  general  Re- 
 james  v.  formation  of  Manners  among  thofe  who  fhould  re- 
 1  Ki'i.os  ceive  their  Doctrine.  They  were  both  eminent  Pro- 
 xvii.i.  phcts,  fiiperior  to  thofe  of  the  fame  Charaifler  in 
 1  Kings,  their  own  Age.  Both  of  hngular  Abflinence  and 
 xvii.  4,i6.  Aufterity,  retired  from  the  World,  and  diftinguifli- 
 zKingsKS  ed  from  the  Fafliions  of  it  by  a  particular  Habit. 
 Lukei.  So.  They  were  both  courageous  and  zealous  in  oppofing 
 I  Kings,*' the  prevailing  Corruptions  of  their  own  Times, 
 XVI. I         thoup;h  the  Great  and  Powerful  were  the  Suppor- 
 
 Vat  lii  -1 
 
 Lukei.*     teFs  of  them.     All  this  plainly  proves,   that  the 
 
 ^5y^^\^i-  Bapliji  came  in   the  Spirit  and  Power  of  Elias. 
 
 io^,&c!"     Which  Senfe  is  abundantly  confirmed  by  all  thofe 
 
 Mat.  xvii.  Applications  that  are  made  of  Malachi's  Prophecy 
 
 John  '\'.z^.  in  the  New  Teftament  to  St.  John  the  Baptift.    And 
 
 by  returning  Anfwer  to  that  Demand,  Who  he  was  ? 
 
 That  he  was  the  Voice  crying  in  the  IVildcrnfs,  pro- 
 
 phcfiedofby  Efaias^  he  did  in  Effect,  and  by  ne- 
 
 ceffary  Confequcnce,  affirm  himfelf  to  be  Mala- 
 
 chi'z  EliaSy  though  not  that  £//^j  they  erroncoufly 
 
 Mark  i.  i.  expcdlcd  ;  bccaufc  that  Prophecy  of  Efaias  was  ac- 
 
 ^'^''^-      knowledged  to  point  at  the  fame  Perfon  with  the 
 
 other  in  Malachi. 
 
 Q.   IVbal  zvas  Si.  John'^  Education  and  Manner 
 of  living  till  he  entered  upon  his  Office  ? 
 
 A.  After  he  had  providentially  efcaped  the  Exe- 
 cutioners of /-/<fr(>(:/ in  his  Childhood,  he  retired  early 
 into  theZV/rr/j',wherc  he  led  a  folitary  and  mortified 
 Mat.  lii.  4.  Life  ;  his  Habit  was  a  rough  Garment  made  of  Camels 
 Hairy  and  a  leathern  Girdle  ;  his  Food  was  Locufts 
 and  wild  Honey .  By  Locuft  fome  underfland  Grafs- 
 hoppers  ;  others,  the  Tops  of  Plants  and  Herbs  ; 
 though  there  may  be  no  great  Neceffity  for  the 
 Lcv.xi.ta.  Change  of  the  Word^  if  we  conlider  that  fome  Lo- 
 cufts are  counted  clean  Meat  in  Scripture ;  and  that 
 they  were  a  common  Meat  nor  only  in  the  Eaftcrn 
 
 and 
 
ne  Nativity  of  St.  John  Baptift.  287 
 
 and  Southern  Parts,  but  even  in  Palejline  itfclf.  Is 
 proved  by  Bocbartus  and  Ludolphns  in  his  Ethiopic  ^\"l'\  ' 
 Hil^or>.     Tne  iviU  Honey  is  conceived  to  be  fuch  c,  7. 
 as  theBecs  had  ftored  up  in  hollow  Trees  or  Caverns, 
 and  ordinary  Provilion  to  be  found  in  the  Woods. 
 
 Q^  irijl  Cbard^ler  doth  our  S2i\\oux  give  of  St. 
 JohnBiiptift? 
 
 A.  That  among  them  that  are  born  of  Women  Mat.  xi, 
 there  hath  not  rifcn  a  greater  xh^x-njobn  t\\cBaptiiiy  "* 
 and  that  he  came  neither  eating  nor  drinking,  which 
 implies  a  Way  of  Living  more  than  ordinarily  rigo- 
 rous and  auftcre. 
 
 Q^  Wherein  did  St.  John  the  Baptifi  exceed  thofc 
 Prophets  that  "ji^eni  before  him  ? 
 
 A.  In  the  Excellency  of  his  Offieey  which  was  to 
 fit  and  prepare  the  Minds  of  the  People  for  the  im- 
 mediate Reception  oi'Chri/I  and  hisDodrine;  both 
 which  was  attefted  by  Sz.John  in  a  plainer  Manner  j^i.n  5.  ^^ 
 than  by  any  of  the  old  Prophets.     In  that  he  was  =9-  32.33. 
 honoured  with  more  fignal  Revelations,  and  hise/'"'"** 
 Dodrine  attended  with  greater  Succefs  and  Effica- 
 cy, almoft  the  whole  Nation  Howing  into  his  Bap- 
 tifm,  and  confefling  their  Sins. 
 
 Q^  How  w.'is  St.  John  Baptift  called  to  his  Office  ? 
 
 yl.  The  IVord  of  God  came  to  him  ;  with  Phrafe,  Lukciii. 
 as  ufcd  in  the  Scripture,  implies  the  Prophetic  Spirit  2. 
 communicated  to  thofe  that  were  to  be  extraordi- 
 nary Preachers  to  the  People;  but  whether  im- 
 parted to  him  by  Vilion  or  Dream,  or  any  other 
 Way,  is  not  lb  material  to  enquire,  as  difficult  to 
 refolve;  only  we  may  obferve,  that  whereas  the 
 Spirit  of  Prpbecy  feemed  to  be  ceafed  an^.ong  the 
 Jews  fince  the  Death  of  Malachi,  it  was  now  re- 
 vived in  John  the  Baptijl,  and  was  to  be  continued 
 by  the  great  Prophe/ and  his  Apoftles. 
 
 (^  If 'hat  Succefs  had  St.  John's  Miniflry  f 
 
 A.  His 
 
^§8  'Vhe  iSfatmty  of  St.  Johri  Saptift. 
 
 A.  His  refolute  Preaching,  joined  with  the  Sev^* 
 rity  of  his  Life,  drew  to  him  many  Hearers  from 
 Jerufalem  and  yudceay  and  from  the  Region  round 
 Ma^t. ut,  about  Jordan;  and  great  was  the  Number  of  his 
 Vio^tlytQS^  v/ho  wzYQ  baptized  of  hmyCOJifeJJing  their 
 Sins.  For  his  firlt  Preaching  was  in  the  Wildernefs 
 of  Jiidaa^  the  Towns  and  Cities  that  were  about 
 the  Place  of  his  Education  :  And  from  thence  he 
 made  Converts  round  about  Jordan^  the  River 
 whereof  fupplied  him  with  a  Conveniency  of  bap- 
 tizing the  great  Number  of  his  Followers. 
 
 Q^  What  was  the  Manner  of  his  Preachingf 
 Luke  in.       ^'    Impartially  to   condemn   the  Vices  of  all 
 »7»&c.^    Ranks  and  Orders  of  Men,  and  toprcfs  upon  them 
 the  Duties  of  their  particular  Places  and  Relations. 
 
 Q.  Why  was  St.  John  called  the  Baptiji  ? 
 
 A.  Becaufe  thofe  whom  he  made  his  Profelytes  he 
 entered  into  this  ntw  InlVitution  of  Life  by  Bap-^ 
 tifm ;  a  Rite  indeed  made  ufe  of  by  the  Jews^  but 
 never  before  St.  Jchfi's  Time  to  figure  out  to  them 
 Repentance  and  Remillion  of  Sins.  Belides  he  had 
 Mat.  iii.  the  great  Honour  to  baptize  his  Saviour;  which 
 ^^'  though  he  modeftly  declined,  yet  our  Lord  enjoined 
 
 it,  and  it  was  accompanied  with  a  miraculous  Altef- 
 t  at  ion  from  Heaven. 
 
 Q^  Why  was  St^jdhrC  sBaptifm  called  /ij-fBaptifm 
 of  Repentance? 
 
 A.  Becaufe  it  was  the  firft  Time  Baptifm  was 
 made  ufe  of  to  {hadow  out  Repentance  and  Re- 
 milTion  of  Sins;  and  that  was  the  main  Qualifica- 
 .  tion  required  of  thofe  that  became  his  Difciples, 
 and  the  fittell  to  dlfpofe  them  to  receive  our 
 Saviour,  and  to  entitle  them  to  that  Pardon  of  Sin 
 which  the  Gofpel  brought  along  with  it. 
 
 Q^  Hozv  did  St.]o\\n  bear  'Tefiimouy  of  ourSa^ 
 viour  f 
 
 A.  By 
 
'I'he  Nativiiy  of  St.  John  Baptlft.  189 
 
 A.  By  ingenuoufly  declaring  to  ihzjews^  who 
 ^ad  fixed  their  Minds  upon  him,  as  it  he  were  the 
 prom i fed  Mtlfiaby  chat  he  was  not  the  Chrift,  and 
 that  there  was  one  to  come  after  him,  the  Latchet 
 of  wbrfe  Shoes  (je  was  not  worthy  to  unlooj:.     And  ig/*^"'* 
 he  pcrlifted  in"  his  Teftimony  until  his  Death  :  the  Joh.  i.  31^ 
 Truth  of  which  he,  was  the  better  qualified  to  at-  3^'  ^'* 
 teft,  in  that  it  was  revealed  to  him  by  God  after  a 
 more  efpecial  Manner. 
 
 Q^  But  did  not  St.  John  doubt,  towards  the  End  ofuzx.  xl.2, 
 his  Life,  of  the  Truth  of  his  Teflimony,  zvhen  in  5* 
 Prifon  hefeiit  two  of  his  Difciples  to  enquire  whether 
 our  Saviour  was  he  that  ihould  come,  or  whether 
 they  fhould  look  for  another? 
 
 A.  St.  John  could  have  no  Doubt  abont  it  him- 
 felf,  who  had  it  confirmed  by  Divine  Revelation  > 
 but  his  Difciples  were  the  rather  unwilling  to  ac- 
 knowledge Jfus  for  the  Meffias^  becaufe  they 
 thought  he  did  eclipfe  the  Glory  of  their  Mafler. 
 They  believed  John  the  Baptift  to  be  a  Prophet^ 
 and  that  he  came  from  God  ;  yet  they  could  not 
 digeft  his  Tellimony  of  Cbriji,  becaufe  that  fet 
 him  above  their  Mafter:  which  appears  from  the 
 Complaint  they  made.  He  that  was  with  thee  be-  hh.m, 
 yond  Jordan^  to  whom  thou  beareft  tVitnefs^  behold  the  * 
 fame  baptizeth,  and  all  Men  come  to  him.  Therefore 
 St.  John  {t\\x.x.\\\^Meffage  for  the  Conviclion  of  his 
 Difciples,  that  when  he  was  cut  off  they  might 
 not  be  (haken  in  the  belief  of  Cbrift,  but  adhere 
 and  cleave  faft  to  him. 
 
 Q^  H/Wy  and  upon  what  Occajiony  was  St.  John 
 'E^3ipu{\.  put  to  Death  f 
 
 A.  He  was  beheaded  by  the  Command  of  He-*-  ^^^  ^j^^ 
 Yody  who  was  provoked  by  his  Freedom  in  repro^j.Gff. 
 ving  him  for  his  Adultery  and  inceftuous  Embra- 
 ces,   that  Prince   keeping  Herodias,    his  Brother 
 Philip's  Wife.     Though  Jofephus  makes  the  Mo^ 
 tive  of  it  to  proceed  from  Herod's  Apprehenfion 
 
 U  of 
 
290  ^he  Nativity  of  St,  John  Baptiil. 
 
 of  St.  John's  Popularity,  which  might  occafion 
 Innovation  or  Infuired:ion. 
 
 Q^  Hozv  was  Herod,  who  feared  the  Multitude 
 thr.t  counted  St.  John  a  Prophet ^  prevailed  upon  to 
 put  him  to  "Death? 
 vcr.  6.  A.  By  the  Arts  and  Intrigues  of  Herodias^  whofe 
 
 ^^-  Daughter  dancing  before  Herod  upon  his  Birth- 
 
 day, pleafed  him  fo  extremely,  that  he  promifed 
 to  give  her  what  flie  would  afk,  and  confirmed  it 
 with  an  Oath.  Being  iniirucfted  by  her  Mother, 
 {he  demands  the  Head  of  St.  Johni\\t  Baptijt ; 
 which  Herod^  upon  Preiicnce  of  Reverence  to 
 his  Oath,  ordered,  though  with  fome  Regret,  to 
 be  performed. 
 
 Q^  M'^hy  is  hicrod /aid  to  i?e/orry  upon  the  Requeft 
 that  was  made  f 
 
 A,  Becaufe  fuch  an  Execution  was  improper  at 
 the  Celebration  of  fo  great  a  Fejtival ;  befides  He- 
 rod feems  to  have  had  fome  Reverence  for  his 
 Markvi.    Charadier,  efteemingSt.  _7o^«  a  juft  and  holy  Per- 
 ''°-  fon,  2ind  heard  him  gladly :  Add  to  this,  that  he  was 
 
 uncertain  how  the  People  would  rcfent  it,  fmce 
 Mat.  xxi.  they  counted  St.  John  a  Prophet. 
 
 Q^  How  was  St.  John  the  Baptift  efteemed  among 
 the  Jews? 
 
 A.  We  are  are  alTured  by  Jojephus^  that  he  was  a 
 Pattern  of  all  Virtue ;  and  that  he  continually  preff- 
 ed  his  Countrymen,  the  Jews^  to  the  Practice  of 
 Juftice  towards  Men,  and  Piety  towards  God ; 
 that  he  exhorted  them  to  receive  his  Baptifm  ;  af- 
 furing  them  it  would  be  well  pleafmg  to  God,  if 
 they  not  only  renounced  their  Sins,  but  to  the  Pu- 
 rity of  the  Body  added  to  that  of  the  Soul.  And 
 fuch  was  their  Opinion  of  his  Sandity,  that  they 
 attributed  the  Overthrow  of  that  Army  Herod  fent 
 againfi:  his  Father-in-law  Aretas  (who  fell  out  with 
 Antiq.  him  about  the  Divorce  of  his  Daughter,  effedled 
 ^3  c  -  *    in  order  to  take  Herodias  his-Brother's  Wife)  to  the 
 
ne  Nativity  of  St,  John  Biptift.  29  i 
 
 jufl.  Judgment  of  God,  as  a  Punifhmcnt  for  put- 
 ting John  the  Baptift  to  Death. 
 
 Q^  IVhat  may  we  learn  from  the  Obfervation  of  this 
 Feftival  ? 
 
 A.  That  true  Greatnefs  confifbs  in  the  Contempt 
 of  the  World,  and  that  in  the  Midfl:  of  the  En- 
 joyments of  it,  we  can  never  be  really  Dilcipleis 
 of  Chriji  without  Poverty  of  Spirit.  That  the  bell 
 Means  to  preferve  our  Innocence  is  to  retire,  as 
 much  as  may  be,  from  the  Occalions  and  Temp- 
 tations to  Evil.  To  fet  a  ftridl  Guard  upon  our 
 Senfes,  and  by  frequent  Mortification  to  keep  our 
 Bodies  in  Subje(5lion  to  our  Minds.  That  an  un- 
 lawful Oath  no  ways  obliges  him  that  takes  it; 
 the  taking  it  is  a  Sm  mull  be  repented  of,  but  the 
 breaking  of  it  is  a  necelTary  Duty,  and  a  Branch  of 
 that  Repentance  which  is  due  for  the  former  Rafh- 
 nefs  in  making  it.  That  the  true  Worth  of  Men 
 ought  not  to  be  meafured  by  their  outward  Cir- 
 cumftances  in  this  World,  lince  the  greateft  of 
 Prophets  fuffered  the  Indignities  of  a  Prifon,  and 
 fell  by  the  Hands  of  a  common  Executioner.  To 
 take  all  prudent  Means  to  reprove  the  Vices  of 
 others,  when  the  Providence  of  God  gives  us  a  fair 
 Opportunity  ;  which  ought  always  to  be  managed 
 with  great  Difcretion,  if  we  intend  to  do  Good,  the 
 only  End  to  be  aimed  at  in  it. 
 
 Q^  Wherein  confifts  the  Nature  0/"  Reproof? 
 
 A.  In  putting  our  Neighbour  in  Mind  of  his 
 Duty  when  he  tranfgrcffes  the  Laws  of  God ;  in 
 reprefenting  to  him  his  Faults,  with  their  feveral 
 Aggravations,  and  the  dangerous  Confequences 
 that  attend  them ;  that  by  a  feafonable  Warning 
 he  may  be  recovered  to  a  right  Senie  of  Things, 
 and  that  hss  Soul  may  be  preferved  from  that  Ruin 
 thatothervvife  threatens  it. 
 
 Q^  Whence  arifes  the  OhYx^TsXioVi  of  a  Chriftianlo 
 perform  his  Duty  ? 
 
 U  2  A,  From 
 
'159^  ^^^  ^atmty  of  Si.  John  Baptif!:. 
 
 A.  From  that  Chriftia^i  Charity  and  compajjionale 
 Concern  he  ought  to  have  for  the  Souls  of  Men 
 made  after  the  Image  of  Qod^  and  purchafed  by  the 
 precious  Blood  (f  Chrif,  which  run  great  Hazard 
 of  pcrifliing  without  fuch  fiiithfui  Admonitions. 
 For  Self-love  is  fo  rooted  in  our  Nature,  and  we 
 have  that  Partiality  to  ourfelves,  that  very  often 
 either  we  do  not  fee  our  Mifrarriagcs,  or  at  leaft 
 not  in  their  true  Light;  and  therefore  it  is  necef- 
 fary  fome  charitable  Hand  {liO!:ld  make  the  Dif- 
 covery  clear  to  us.  And  in  many  Cafes,  except 
 we  perform  this  Duty,  we  cannot  preferve  our- 
 felves ftora  Guilt;  for  thofe  who  are  intruded 
 with  any  Degree  of  Authority,  as  Magiflratcs,  Pa- 
 rentSy  and  Mafters^  are  anfwerable  for  thofe  Faults 
 which  are  owing  to  their  Connivance  and  Encou- 
 ragement. Befides,  all  ProfelTions  of  Friendlhip, 
 without  the  Ufeof  fuch  Freedoms,  wili  be  apt  to 
 degenerate  into  Flattery ;  and  it  is  in  vain  we 
 pretend  to  be  ready  and  willing  to  ferve  our 
 Friends,  when  we  neglect  doing  them  that  folid 
 Good,  which  the  Intereft  we  have  in  them  qua- 
 lifies us  only  to  adminiiter  to  them  with  Advan- 
 
 Qj^  What  makes  it  Jo  difficult  to  perform  this  Duty 
 fiiccefsfully  ? 
 
 A.  The  natural  Pride  of  Men,  which  makes 
 them  fo  averfe  from  hearing  of  their  own  Faults 
 with  Patience;  and  the  great  Difl:ance  there  is 
 between  the  Circum.ftances  and  Conditions  of  Men 
 in  this  World ;  many  being  fit  to  be  reproved, 
 ■whom  yet  every  Man  is  not  fit  to  reprove.  But 
 in  that  Cafe  we  mufr  get  it  done  by  thofe  that  are 
 fit ;  and  great  Regard  muft  be  had  to  Time  and 
 Circumftances,  that  this  Exercife  of  Piety  and 
 Friendfnip  may  have  its  defired  Effed.  Though 
 there  are  fome  Inftances  of  Reproof,  which  the 
 iiieaneft  ought  to   praife  towards  the  greateft; 
 
 never 
 
The  Nativity  of  St,  John  Baptifl.  ^9  j 
 
 never  to  approve  of  their  Faults,  nor  to  be  influ- 
 enced by  thenn  to  any  finful  Compliances. 
 
 Q^  M'ljqfe  particular  Duty  is  it  to  reprove  the 
 Great  /* 
 
 A,  It  is  Part  of  the  Priefl's  Office,  who  is  obli-  ^"k^'- 
 ged  to  fuit  his  Difcourfes  to  the  Sins  of  his  Hear-  Afts  xxiv. 
 ers,  as  St.  John  Baptiji  did  before  Herod,  St.  ^^^^^^^  ^^ 
 before  Felix,  and  our  Saviour  before  the  Scribes  and    ^ " '"'"  ^^ 
 Phari/eeu 
 
 Qj_  Biitfince  Reproof  /j-  /o  difficult  a  Duty  to  be 
 performed  -with  Succefs,  to  Equals  as  well  as  Superiors^, 
 what  Meafures  ought  to  be  obferved  in  reprehending 
 others  f 
 
 A.  The  Occafion  ought  to  be  weighty  and  im- 
 portant; and  we  fhould  take  care  that  our  Reproof 
 be  always  free  from  Paflion  or  Sclf-intereft,  left 
 any  otherMotive  appear,  befides  that  of  doing  good- 
 It  ihould  be  exprefled  in  the  molt  decent  and 
 fofceft  Language,  and  timed  when  favourable 
 Circumftances  may  occur  to  make  it  effedlu- 
 al.  We  ought  to  be  entirely  free  ourfclves  from: 
 the  Fault  we  reprehend  in  others ;  or  at  leaft,  ac 
 the  fame  Time,  we  ought  to  condemn  ourfelves, 
 that  by  expofing  our  own  Follies,  we  may  with 
 the  better  Grace  rectify  thofe  of  others.  We 
 ought  to  mix  due  Phrafes  with  our  Reproofs,  that 
 the  Roughnefs  of  the  one  may  be  abated  by  rhe 
 Emulation  that  is  raifed  by  the  other.  And  laftiy, 
 we  ought  to  Ikin  over  the  Wound  we  have  made,, 
 by  applying  the  moll  comfortable  Lenitive. 
 
 The     PRAYERS. 
 
 I. 
 
 ALmighty  God,  by  whole  Providence  thy  Ser_  for'ii? 
 van:  joon  haptijt  was  wonderruliy  born,  and  oisu  join 
 fent  to  prepare  a  way  for  thy  Son  our  Saviour,  ^''^^'■l^- 
 b^    preaching,  of  Repentance;     m,ike    me     fo 
 
 U  3  to 
 
294  ^k<^  Nativity  of  St.  John  Baptift. 
 
 to  follow  his  Dodrinc,  and  holy  Life,  that  I  may 
 truly  repent  according  to  his  preaching,  and  after 
 his  Example  conllantly  fpeak  the  Truth,  boldly 
 rebuke  Vice,  and  patiently  fuffer  for  the  Truth's 
 Sake,  through  the  Merits  of  Jefiis  Chriji, 
 
 II. 
 
 For  God's 
 Guidance. 
 
 OGod,  the  Protedlor  of  all  that  trufl  in  thee, 
 without  whom  nothing  is  flrong,  nothing 
 is  holy ;  increafe  and  multiply  upon  me  thy  Mer- 
 cy, that  thou  being  my  Ruler  and  Guide,  I  may 
 fo  pafs  through  Things  temporal,  that  I  finally  lofe 
 not  the  Things  eternal :  Grant  this,  O  heavenly- 
 Father,  for  Jejus  ChriJI  his  Sake.     Amen. 
 
 III. 
 
 Tor  Re-  A  Lmighty  God,  who  haft  fent  mc  into  this 
 and^MoJ.  -^^jL  World,  as  a  State  of  Probation  and  Trial, 
 tification.  that  I  might  be  a  Candidate  for  Eternity;  teach 
 me  frequently  to  retire  from  the  Occafions  and 
 Temptations  to  Sin,  to  mortify  my  Affedlions  to 
 the  Love  of  this  World,  that  dangerous  Enemy 
 to  my  Salvation;  as  I  have  folemnly  renounced 
 it  in  my  Baprifm,  fo  let  my  Fradlice  fliew  1  am 
 true  to  what  I  then  vowed  :  Make  me  carefully 
 to  avoid  that  Converfation  where  the  Reputation 
 of  my  Neighbour  is  facrificed  to  the  Entertain- 
 ment of  the  Company  ;  where  Revenge  is  efpoufed 
 as  a  Principle  of  Honour,  and  Honefiy  elteemed 
 Weaknefs ;  where  Pride  and  Vanity,  and  finful 
 Pleafures  chiefly  reign  ;  where  Piety  and  Devotion 
 infenfibly  lofe  their  Strength  and  Vigour ;  where 
 Religion  is  counted  a  Cheat,  and  Fools  make  a 
 Mock  at  Sin :  Defend  me,  O  God,  from  this  in- 
 fedious  Air,  fo  apt  to  poifon  and  corrupt  the  befl 
 ■  Principles;  where  it  is  difficult  to  preferve  my 
 Innocence,  or  to  recover  thy  Favour  by  Repent- 
 ance ; 
 
M 
 
 St.  Peter  the  Apojile.  295 
 
 ance:  Grant  this,   O  Lord,  for  JefiiS  Chrijl  his 
 Sake.     Amen. 
 
 IV. 
 
 OST  gracious  God,  thou  great  Lover  ofForChri^"- 
 Souls,  who  had  made  them  after  thine  own  Jj^"  ^J"^'^ 
 Image,  and  purchafed  them  at  the  Expence  of  pioving. 
 the  Blood  of  thy  own  Son  Jefus  Chrift  our  Lord  ; 
 infpire  me  with  that  true  Chriftian  Charity 
 which  extends  itfelf  to  the  Eternal  Welfare  of 
 my  Neighbour,  that  I  may  unfeignedly  compaf- 
 iionate  his  Unhappinefs  whenever  he  tranfgref- 
 fcs  thy  holy  Laws,  and  by  all  prudent  Means  re- ' 
 prefent  to  him  his  Faults,  with  their  feveral  Ag- 
 gravations, that  I  may  carefully  fet  his  Mifcarri- 
 ages  before  his  Face,  and  in  fuch  a  true  Light, 
 that  by  a  feafonable  Warning  of  his  Danger,  he 
 may  be  preferved  from  that  Ruin  his  Sins  deferve, 
 and  thy  Juftice  hath  threatened.  Let  no  Man's 
 Greatnefs  in  this  World  ever  prevail  upon  me 
 to  approve  his  Vices,  or  influence  me  to  any  the 
 leafl  fmful  Compliance:  And  in  order  to  make 
 the  Duty  of  Reproof  etfcdual  to  the  Salvation 
 of  my  Neighbour,  preferve  me  from  any  irre- 
 gular Paflion  in  the  Manner  of  adminif\ering  it, 
 and  from  any  By-end  in  the  Profpec'l:  of  perform- 
 ing it;  that  fo  by  thy  Bleffing,  upon  a  feafonable 
 and  prudent  Admonition,  he  may  be  recovered  to 
 a  true  Scnfeof  his  Duty,  obtain  thy  gracious  Par- 
 don in  this  World,  and  in  the  next.  Life  cverlaft- 
 ing,  through  Jejus  Chrift  our  Lord.     Amen. 
 
 CHAP.  XXVIL 
 
 ^amt  Peter,  June  29. 
 
 Q^  J/^HAr  Feftival  doth    the  Church  this  Bay 
 celebrate  f 
 
 U  4  A  The 
 
'l8. 
 
 296  St,Vttttthe  Apojik, 
 
 A.  The  Martyrdom  of  St.  Peter,  the  firft  of 
 the  ApoftJes. 
 
 Q^  What  Account  have  zveofSt.  Peter'j  OrigU 
 mlf 
 
 A.  That  he  was  born  at  Bethjaida,  a  Town 
 j6h.  i  44.  fituated  upon  the  Banks  of  the  Sea  oi Galilee ;  that 
 when  he  was  Ciicumcifed,  according  to  the  Rites 
 of  the  Mqfatc  Law,  he  was  called  Simon  or  Symeon  ,- 
 Vcr.  42.  that  our  Saviour  added  to  that  the  IName  of  Cephas, 
 which  the  Syriac,  the  vulgai  Language  of  the  Jews 
 at  that  Tinne,  lignifics  a  Stone  or  Rock,  from  thence 
 it  was  derived  into  the  Greek  ncVpo?,  and  fo  term- 
 ed by  us  Peter. 
 
 Q^   What  does  our  Lord  Jcem  to  denote  by  his 
 Name  ? 
 Mat.  xvi.       A.  The  Firmnefs  and  Conftancy  of  St.  Peter'& 
 Faith,  and    his  vigorous  Activity  in  building  up 
 the  Church. 
 
 Q^  Whnt  was  his  Profeflion  he/ore  he  was  called  to 
 he  an  Apoftle  ? 
 
 A.  He  was  a  Fidierman,  a  Trade  toilfome  and 
 isT*  "*     laborious  in  itfelf,  and  bringing  but  fmall  Advan- 
 tage-to thofe  that  were  employed  in  it. 
 
 (^  How  came  the  firil  of  the  Apoftles  to  he  chojen 
 from  Jo  viean  a  ProfefHon  ? 
 
 A.  To  manifeft  the  great  Power  of  God,  in 
 eflablifning  Chrillianity,  when  fuch  mean  illite- 
 rate Perfons  were  able  to  fubdue  the  World  to  the 
 Obedience  of  the  Gofpel.  Befides,  by  the  Hard- 
 fliips  of  fuch  an  Education,  he  was  prepared  to. 
 fupport  thofe  Difficulties  which  a  perlecuted  State 
 of  Lite  might  expofe  him  to. 
 
 Q^  Was  St.  Peter  older  than  his  Brother  St.  An- 
 drew ? 
 
 A.  It  is  queftioncd  among  the  Ancients.  Epi- 
 phanius  gives  the  Seniority  to  St.  Andreiv,  and 
 herein  is  followed  by  nioft  of  the  Writers  of  the 
 Church  oj  Rome.     But  St.  ChryJJlome,  St.  Jerome, 
 
 with 
 
 Ma,t.  iv. 
 
Sf,  Peter  fhe  Jpo/?le,  ^g'j 
 
 with  many  more,  adjudge  it  to  St.  Petery  and  for 
 that  Reafon  fay  he  was  Pnfiuen;  of  the  College  of 
 the  Apojlles, 
 
 (\  IVas  St.  Peter  a  Difciple  of  St.  John  Bap- 
 tifl  ? 
 
 A.  It  is  thought  probable,  becaufe  his  Brother  johni.  4«. 
 St.  Andrew  certainly   was ;    and    upon   the   firft 
 New's  of  Chriji's  appearing,  St.  P(rttr  was  very  for- 
 ward to  converfe   with   him,  as  if  he  had  been 
 awakened  to  exped:  the  Mejfias, 
 
 Q^  Who  brought  him  fir jl  to  our  Saviour? 
 
 A.  His  Brother  St.  Andreiv ;  who  upon  the 
 Teftimony  received  from  St.  John  theBaptifi,  and 
 his  pointing  to  our  Lord  then  pafnng  by,  after  his 
 Baptifni,  followed  our  Saviour^  and  brought  the 
 joyful  News  to  St.  Peter. 
 
 Q^  M'^hat  was  the  Occafion  of  his  becoming  our  Sa^ 
 viour's  Difciple.^ 
 
 A.  The  Miracle  of  the  great  Draught  of  Fifties,  ^^^^  ^  . 
 upon  which  he  acknowledged  his  own  Vilenefs,  lo, ii. 
 and  was,  by  our  Saviour^  made  a  Fillier  of  Men, 
 and  commanded  to  follow  him  ;  which  he  imme- 
 diately complied  With,  and  from  that  Time  be- 
 came one  of  our  Saviour's  conftant  and  infepara- 
 ble  Difciples. 
 
 Q;^  fi'hat  Preparation  did  our  Saviour  make  in  the 
 Ele^ion  of  his  Apolties  ? 
 
 A.  He  withdrew  into  a  folitary  Place  to  addrefs  Lukcvi. 
 to  Heaven  for  Succefs  in  that  Affair  of  great  Con-  12- 
 fequence. 
 
 Q^  M'^hat  may  we  learn //y^//^  hence? 
 
 A.  That  all  Chriftians  ftiould  implore  God. 
 Almighty's  G  :iJance  in  Maricrs  of  great  Import- 
 ance :  And  that  the  Governors  of  the  Church,  fci 
 much  inferior  to  our  Saviour,  Ihould  fait  and  pray 
 earneftly  for  God's  Dircclion,  when  they  fend  forth 
 Labourers  into  the  Vineyard. 
 
 Q^  JVko 
 
29^  St,VtitrtheApoJ}Ie. 
 
 Q^  IVhp  were  the  mofi  immediate  Companions  9f 
 eur  Saviour? 
 
 A.  St.  Peter  and  the  two  Sons  of  Zebedee,  St.. 
 
 James  and  St.  Jobn^  who  were  admitted  more  fa. 
 
 Ma.kv.    miliar  than  the  reft  of  the  Apoftles  unto  all  the 
 
 Mat.  xvii.  moft  fecret  PafTaaes  of  his  Life,   as  is  plain  in  the 
 
 ">  ^-         Cure  of  Jarius's  Daughter,  and  at  the  Transjigura^ 
 
 Hon. 
 
 Q^  How  did  St.  Peter  behave  him/elf,  when/eve- 
 ral  of  the  Difciples  forfook  our  Saviour,  upon  a  more 
 perfe£i  Difcovery  of  his  Doeirine  ? 
 
 A.  He,  with  the  reft  of  the  Twelve,  adhered  to 
 him  with  great  Conftancy  and  Refolution,  profef-' 
 
 Tohnvi  ^^"^  ^l^^^  ^^^  "^  where  elfe  to  go,  becaufe  he  had 
 ll^"""''  the  Words  of  eternal  Life  ;  and  upon  this  Account 
 he  is  by  the  Ancients  ftyled  the  Mouth  of  the  Apof- 
 //fT,  becaufe  fo  forward  upon  allOccafions  to  pro- 
 Mat,  xvi.  fels  his  belief  in  our  Saviour,  and  for  which  Rea- 
 *^"  fon   he  is,   by  our  Saviour  himfelf,   pronounced 
 
 b/efed. 
 
 Q^  Does  it  appear  that  our  Saviour  gave  any  per- 
 fomil  Prerogative  to  St.  Peter,  as  Umverfal  Pajior 
 and  Head  of  the  Cbureh  /* 
 Mat.  X.  2.      A.  Though  he  is  firft  placed  among  the  Apojiles^ 
 becaufe,  as  moft  think,  he  was  firft  called  ;  and 
 that  his  Age  and  Gravity  qualified  him  for  the 
 Primacy  of  Order,  without  which  no  Society  can 
 be  managed  or  maintained  :  Yet  it  doth  not  ap- 
 pear that  he  enjoyed  any  other  particular  Privilege ; 
 becaufe,  in  confefling  Chrift,    he  fpoke  not  only 
 John  xvi.  his  own,  but  the  Scnfe  of  his  Fellow  Apoftles, 
 Mat. xvi.   and  which  Nathaniel  profelTed  as  well  as  he;  if 
 
 Rev.xxi  ^^  ^^  ^>'/^^  ^^^  ^"'^^^  ^^^  fh^  Apoftles  are  equally 
 14.  ■  ■  ftyled  Foundations^  upon  which  the  Wcdl  of  the  New 
 John  XX.  Jerifalem  is  erected :  and  the  power  of  the  Keys  is 
 
 promifed  to  the  reft  of  the  Apojlks  as  well  as  to 
 
 St.  Peter, 
 
St.  Peter  fhe  ApoJiJe.  299 
 
 'Q^  lVh\'  did  St.  Peter  decline  the  great  Honour  of 
 having  his  Feet  wajhed  by  our  Saviour? 
 
 A.  Out  of  great  Ivlodefty  and  a  Senfc*  of  his  Un- 
 worthinefs  ;  nil  underftanding  the  Myrtcry  ot  the 
 Action,  and  the  Ad\antage  of  it,  he  delired  to  be 
 waflied  all  over,  rather  than  lofe  the  Benefit  of  it. 
 
 Q^  JVhat  may  ive  learn  from  this  Ac]  ion  of  our  Sa- 
 viour ? 
 
 A.  Humility  and  Condefcenfion  ;  not  to  boggle 
 at  the  meaneft  Offices  of  Kindnefs  and  Charity, 
 when  God  incarnate  vouchfafed  fo  much  to  abafe 
 himfelf. 
 
 Q^  How  did  St.  Peter  behave  himfelf  upon  the  Ap^ 
 proach  of  our  Sa.w[oi\Y' s  Sufferings  ^ 
 
 A.  He  was  unwilling  to  think,  that  one  he  loved 
 fo  dearly  fhould  be  fo  cruelly  ufed  ;  and  betrayed 
 too  much  Prefumption  and  Self-confidence,  not 
 without  fome  Refled:ion  upon  the  Weaknefs  of  his 
 Brethren  j  though  alljhouldforfake  him^  yet  he  pro-  ^rark  xiv. 
 felTed  he  would  not  deny  hifn.  Add  to  this,  his  un-  29>  3»- 
 juftifiable  Zeal  in  ufing  the  Sword  without  his 
 Mafter's  Order;  for  which  he  fiands  rebuked  by 
 our  Saviour  :  And  thus  trufting  too  much  to  his 
 own  Strength,  he  became  a  great  Example  of  hu- 
 man Frailty,  in  denying  his  Mafter. 
 
 Q^  How  zvas  St.  Peter  recovered  from  his  Fall? 
 
 A.  By  our  Saviour's  gracious  Look,  whereby  he 
 called  to  Mind  what  our  Saviour  had  foretold: 
 And  by  pallionately  bewailing  his  Folly,  and  the 
 Aggravations  of  it;  endeavouring  by  his  peniten- 
 tial Tears  to  walh  away  his  Guilt;  and  in  this  he 
 is  a. Pattern  tor  the  DireOion,  as  well  as  the  Com- 
 forts, of  all  thole  that  iincereiyturn  from  the  Evil 
 of  their  Ways. 
 
 Q^  H^by  doth  our  Saviourj/o  early  appear  to  hint 
 after  his  RefurreBion  P 
 
 A.  To  comfort  him  under  his  great  Sorrow  for 
 his  late  Fall ;  and  to  encourage  him  with  frelh 
 
 AlTuranccs 
 
300  Sl  Peter  //^^  Apoftle, 
 
 AlTurances  of  his  Favour ;  withal  confirming  him 
 in  the  great  Article  of  his  Rejurre^ion^  requiring 
 
 John  xxi.  oi  him,  as  a  farther  Proof  of  his  Love,  to  feed  his 
 
 ^^'  Sheep,  faithfully  to  inftrud:  and  teach  them,  care- 
 
 fully to  rule  and  guide  them. 
 
 Q_  Why  doth  o/^r  Saviour  make  three feveral  En- 
 quiries concerning  St.  Peter' j  Love  to  him  ? 
 
 A.  That  St.  Peler^  who  had  been  fo  defedive  in 
 his  former  PiofefTions,  might  be  put  in  Mind  of 
 his  thrice  denying  our  Saviour,  and,  from  the  Senfe 
 of  his  Weaknefs,  be  engaged  to  abetter  Difcharge 
 of  his  Duty,  and  give  more  than  ordinary  Aflurance 
 of  his  lincere  Affeclion  to  his  Mafter.  Befides, 
 this  Queftion,  Lovejl  thou  me  f  thus  often  repeated, 
 fairly  intimates,  that  as  nothing  but  a  mighty  Love 
 to  our  Saviour  will  fupport  a  Man  under  all  the 
 Difficulties  and  Dangers  of  the  paftoral  Function ; 
 foihe  beft  Tcftimony  that  can  be  given  of  afincere 
 AfFed:ion  in  that  great  Office,  is  carefully  to  feed 
 the  Flock  in  Chrift,  and  with  Zeal  to  contribute- 
 toward  the  Salvation  of  our  Souls. 
 
 Q^  Ho-jo  did  St.  Peter  behave  himjelf  after  our  a- 
 viour's,  Afcenfion  ? 
 
 A.  In  his  firft  Sermon  after  the  Defcent  of  the 
 Hcly  Gboji,  he,  with  the  reft  of  the  Apoftks,  con- 
 
 Aasii, 41.  verted  three  thoufana  Souls  ;  by  juftifying  thofe  ?///- 
 racidous  Gifts  the  Apoltles  had  received,  and  by 
 preaching  the  Refurreffion  of  that  Jefus,  whom  the 
 Jezvs  had  crucified ;  and  when  xht  Sanhedrim  would 
 have  obliged  him  to  defift,  with  Boldnefs  and  Re- 
 
 Ch.iv.  19.  folution  he  referred  it  to  their  own  Determination, 
 wheilier  it  was  not  fit  to  obey  God  rather  than  Man. 
 Q^  How  didhepuniflo  the  Sacrilege  0/  Ananias  and; 
 Sapphira  ? 
 
 cfa.v.9,10.  A.  With  prefent  Death.  They  had  confecrated. 
 feme  Land  unto  God,  and  fold  the  fame  to  that 
 Furpofe ;  and  afterwards,  through  Covetoufnefs, 
 
 they; 
 
S^.  Peter  fbe  Apoftle,  301 
 
 xhty  purloined  from  thePricCy  and  laid  but  Part  of  the 
 Sum  M  the  Apoftles  Feet.  The  dreadijl  ?  nifh- 
 nient  they  fuffered,  fliould  make  all  Men  rareful 
 not  to  alienate  what  is  confecrated  to  Crod ;  fince 
 what  is  fo  let  apart  in  the  peculiar  Property  and 
 Relation  belongs  to  him,  and  the  converting  it  to 
 other  Ufes,  is  robbing  of  God. 
 
 Q^  Where  zvas  St.  Pctcv's  fi^'JI  Miffton? 
 
 A.  He  was  fent  to  villr  thoic  Chriftians  Philip  Aftsviits^ 
 the  Deacon  had  converted  in  Samaria ,-  where  he  J4»i5ji7a 
 coNfirm^d  the  new  Converts,  and  by  Prayer,  and 
 Impolition  of  Hands,  communicated  to  them  the 
 Gift  of  the //(?/)'  Gho/ly  and  feverely  rebuked  Simon 
 Magus  for  imagining  that  the  Gift  of  God  could  be 
 pur  chafed  with  Money. 
 
 Q.  Hozv  was  St.  Peter  influenced  to  open  the  Door 
 »f  Salvation  to  the  Gentiles  ? 
 
 A.  The  divine  Goodnefs  vouchfafed  to  remove 
 thofe  Prejudices  of  his  Education,  which  the  Jezvs 
 had  entertained  for  fevcral  Ages  agamft  the  Gen^ 
 tiles y  by  the  Means  of  Sifpecial  Vifton  ;.  which,  with  AAsjtj;  ' 
 the  Relation  of  what  had  happened  to  Cornelius^ 
 fully  convinced  him  that  God  was  no  Rejpecler  of 
 Perfons  ;  that  honeit  Heathens,  who  exercifedWorks 
 of  Mercy  and  Devotion,  were  well  difpofed  to  re- 
 ceive the  Clmjlian  Revelation^  and  Ihould  be  ac-. 
 cepted  by  him. 
 
 Q^  How  did  he  carry  himjelf  in  the  Difpute  betzveen 
 /^(f  Jewilh  and  Gentile  Converts  ? 
 
 A.  He  declared  God's  Acceptance  of  the  Gen- 
 tiles, which  was  communicated  to  him  by  a  Vifion 
 from  Heaven;  anti  was  farther  confirmed  by  their 
 receiving  the  Holy  Ghojl  as  well  as  others ;  and  that 
 therefore  the  Yoke  of  the  Jeivijh  Rites  ought  not 
 to  be  laid  upon  the  Gentile  Converts.  Yet  after- 
 wards he  d'ltembled  his  Chrijiian  Liberty y  by  which 
 be  confirmed  ih^JudaizingChriJiians  in  their  Errors, 
 
 and 
 
302  Sf.  Peter  //je  Apojtie. 
 
 Gal.  ii.u.  2nd  cafl  Scruples  in  the  Minds  of  the  Gentiles,  for 
 which  he  ftands  rebuked  by  St.  Paul. 
 
 Q^  Hoiv  zvas  Sf.  Peter  preferved  from  the  cruel 
 Dejigns  (?/*  Herod  } 
 
 A.  God  was  pleafed  to  hear  the  fervent  Prayers 
 
 of  the  Church  that  were  offered  in  his  Behalf;  for 
 
 Afls  xu.    bcifjg  pm-  jj-,(-Q  Piifon  by  the  Command  of  Herod^ 
 
 and  (tridly  guarded  by  Soldiers,  and  fecured  in 
 Chains ;  the  Night  before  his  intended  Execution, 
 the  Angel  of  the  Lord  came  unto  him,  raifed  him 
 from  Sleep,  knocked  off  his  Chains,  and  condudl- 
 ed  him  to  the  Place  of  Safety,  fo  that  he  was  deli- 
 vered out  of  the  Hand  o^  Herod ;  who  being  pro- 
 voked by  the  Difappointment,  commanded  the 
 Keepers  to  be  put  to  Death. 
 
 Q^  In  "jjhat  Place  i^efdesjudea.  did  St.  Peter  hejlow 
 his  Apoftolical  Labours? 
 
 A.  At  yf?////?c/7  he  employed  himfelf  in  making 
 
 Converts,  and  was  the  firft  Bifhop  of  that  Place, 
 
 according  to  the  Senfe  of  Antiquity.  He  afterwards 
 
 Eofeb.      preached  the  Gofpel  to  the  Jews  difperfed  in  Pon^ 
 
 Tui*  c"i'  ^^••^'  Galatiay  Cappadocia,  and  Afia.     Towards  the 
 
 '    '  '   '  latter  End  of  his  Life  he  went  to  Rome,  about  the 
 
 fecond  Year  of  the  Emperor  Claudius  ;'^h.trQ  he 
 
 laboured  in  eftablifning  Chriftianity,  chiefly  among 
 
 iht  fewsy  being  the  Apoflle  of  the  Circmncifion. 
 
 Q^  IVhat  was  it  that  at  that  Time  fo  particularly 
 prejudiced  the  Minds  of  the  Romans  againjl  receiving 
 the  Do^rine  -j/ChriH:  ? 
 
 A.  The  Arts  of  Simon  Magus,  who  fought  to  ad- 
 vance his  Reputation  among  the  People,  by  doing 
 many  wonderful  and  ffrange  Things :  And  who 
 ufed  to  flyle  himfelf  the  jjr/  and  chiefefi  Deity,  the 
 Father  who  is  God  over  all,  and  to  whom  Juflin  Mar^ 
 />r  affirms  a  Statute  to  have  been  credled  with  this 
 Infcription:  Simoni,  Deo  Sancio:  To  Simon  the 
 Holy  God. 
 
.  St.  Peter  ibe  Apoftle.  '  303 
 
 ■Qj_  How  did  St.  Peter  expo/e  the  Impoflures  of 
 this  wicked  Wretch  ? 
 
 A.  By  (liewing  the  Vanity  of  his  Pretences,  and 
 working  hirnfelfthofe  Wonders  which  Simon  Magus 
 falfely  boaded  of.  For  there  being  at  Royne  aTri- 
 al  between  them  about  raifing  a  Kinfman  of  the 
 Emperor  lately  dead,  the  Magician  failed  m  the  At- 
 tempt, in  which  St,  Peter  fucceeded.  And  when 
 Simon  Magus,  to  recover  his  Reputation,  pretend- 
 ed to  fly  up  to  Heaven  from  the  Mount  of  the  Gz- 
 pitoly  by  the  Prayers  of  St.  Peler^  the  Wings  he  had 
 madebcga,n  n->  fail  him  ;  and  falling  he  was  fo  bruif- 
 ed,  that  in-c^fliort  Time  he  died. 
 
 Q;_  JVhen  did  St.  Fctcr/uffer  Martyrdom  F 
 *  A,  About  x.\\tY t?iY oi Chriji fixty-niney  under  A^^- 
 ro ;  whom  he  had  provoked  by  his  Succefs  againft 
 Simon  Magus,  and  by  his  reducing  many  diUblute 
 Women  to  a  temperate  and  fober  Life;  and  ic 
 was  probably  in  that  Perfecution  of  the  Chriflians 
 when  the  Emperor  burned  Rome,  and  charged 
 them  with  the  Guilt  and  Puniihment  of  it.  ifhe 
 Manner  of  his  Death  was  by  Crucifixion  with  his 
 Head  downwards,  affirming,  that  he  was  unwor- 
 thy to  fuffer  in  the  fame  Pofture  wherein  his  Lord 
 had  fuflfeied  before  him. 
 
 Q^  IVhat  became  of  his  Body  f 
 
 A.  It  is  faid  to  have  been  embalmed  by  Marcef- 
 linus  the  Prefb)  ter,  after  the  Jewijh  Manner,  and 
 that  it  was  buried  in  the  Vatican,  near  the  Trium- 
 phal Way,  where  there  was  a  Church  ereded  to 
 his  Memory,  now  one  of  the  Wonders  of  the 
 World  for  all  the  Advantages  that  Riches  and  Art 
 can  bellow. 
 
 Q^  IVcis  St.  Peter  a  7}iarried Man  ? 
 
 A.  The  Scripture  mentions  his  Wife's  Mother,  Wat.  viit. 
 and  he  is  reckoned  among  the  Ancients  as  one  of ''^* 
 the  Apoftles  that  was  married  and  had  Children. 
 
 Moreover, 
 I 
 
304  St,  Peter  de  Apo/tk, 
 
 Enfeb.iib.  Moreover,  there  ii$  a  Tradition  that  his  Wife  fut 
 
 3-30.  f^j-e^j  Marty  dom  in  his  Life-time,  and  that  he  re- 
 joiced flie  Mas  called  to  fo  great  an  Honour :  and 
 in  his  Exhortation  to  her,  it  is  recorded,  he  ear- 
 neftly  ufcd  thefe  Words,  O  Woman^  be  mindful  of 
 the  Lord  t 
 
 Q^  What  Writings  did  this  A  podle  leave  behind 
 him  r* 
 
 A.  Only  two  Epifiles  that  are  genuine,  and  which 
 make  V  \rto\x.\\c facredCanon,  They  were addrelTed 
 to  thofe  Jewtflj  Converts  that  were  fcatrered  thro* 
 
 aPct.  1. 1.  Pofij^s^  G alalia^  &c.  not  only  upon  the  Perfecution 
 raifed  at  Jcrufalemy  but  upon  former  Dffperfions  of 
 the  JeiJiJS  into  thofe  Places  upon  feveral  other  Oc- 
 calions     The  principle  Defign  of  the  firft  is  to  com- 
 
 -,.  .        fort  and  confirm  them  under  thofe  fierv  Trials  tiwd 
 
 C-fh.  IV,  12.  ^ 
 
 Ch.  i.  6.    ?nanifold  Temptations  they  were  tiien  fubjedt  to,  and 
 
 to  dired  and  mftnKil  them  how  to  behave  them- 
 
 felves  in  the  feveral  ::'>tates  and  Relations  both  of 
 
 ch.  ii.  IS.  the  Civil  and  Chriilian  Life;  that  they  might  not 
 
 °^^'       be  engaged  in  thofe  Rebellions  againfi:  G^r  and 
 
 his  Officers,  then  fomented  among  the  J-iit;^/  and 
 
 Afts  \\i     that  they  might  flop  the  Mouths  of  thofe  who  fpeak 
 
 aPetJii!*  agamft  them  as  Evil  Doers.      In  the  Jecond  he 
 
 2»-  .        profecutes  the  flmie  Subjedl,  to  prevent  their  Apo^ 
 
 '•  '"•  ''■  Jiacy  from   the  Faith^  their  turning  away  from  the 
 
 Holy  Commandment  ^  and  t\\.e\Y  falling  from  their  own 
 
 Steadfafimfs,  by  Rcafon  of  any  Perfecution  they 
 
 uere liable  to.     And  moreover,  antidotes  thema-- 
 
 gainll  the  corrupt  Principles  of  the  Gnoftics^  who 
 
 turned  the  Grace  of  God  into  Lafcivioufnefsy  and  a- 
 
 galnft  thofe  Scoffers  nt  the  Promife  of  Chrifs  Com^ 
 
 ingy  as  if  it  would  never  be  verified. 
 
 Q^  What  may  we  learn  from  the  Celebration  of  this 
 Feftival  ?     _ 
 
 A.  Humility  and  Modefty  in  acknowledging  our 
 
 own  Vilcnefs,  and  in  fubmitting  to  the  meaneft 
 
 Offices  for  the  Relief  of  our  f  ellow-Chriflians. 
 
 6  That 
 
Sf.  Peter  the  Apoftle,  305" 
 
 That  the  Honefty  of  the  Mind  is  of  greater  Value 
 in  the  Si^^ht  of  God,  than  the  Strength  of  the  Un- 
 derftanding.  That  Weak  Means  may  accompliih 
 great  Dcligns,  when  God  thinks  fit  to  give  them 
 bis  Blediig ;  which  makes  itreafonable  we  fhould 
 always  implore  the  Dircd:ion  of  Heaven.  To  be 
 careful  how  we  make  Vows ;  but,  after  we  are  en- 
 gaged, to  obferve  them  inviolably,  left  we  be  found 
 to  lie  to  the  Holy  Gbnfl.  Never  to  alienate  what 
 is  confccrated  to  holy  Ufes,  left  we  contracfl  the 
 great  Guilt  of  rohlhg  God.  To  be  vail  the  Follies  of 
 ourLives  with  greatSincerity,and  to  mourn  bitterly 
 for  our  Tranfgreflions.  To  repair  the  Breaches  of 
 our  Duty  by  greater  Zeal  and  Induftry  in  God's  Ser- 
 vice, for  the  (hort  uncertain  Part  of  Life  that  is 
 yet  remaining.  To  bear  Reproof  with  Patience 
 and  Humility.  To  avoid  all  Occafionsof  Evil  from 
 a  true  Senfe  of  our  own  Weaknefs,  and  not  to  lay 
 too  great  a  Strefs  upon  our  own  Strength,  left  we 
 tempt  God  to  humble  ourPnde  by  withdrawing  his 
 Grace.  That  we  are  never  in  greater  Danger  of 
 being  overcome  by  Temptations,  than  when  we 
 fufpeci:  our  own  Hearts  leaft. 
 
 Q;_  When  may  zve  be f aid  to  rely  too  much  upon  our 
 ozvn  Strength. 
 
 A.  When  we  negledt  thofe  Means  of  Grace, 
 which  are  eftabliftied  in  order  to  enable  us  to  per- 
 form our  Duty.  When  we  raftily  run  ourfelves  into 
 Temptations,  prefuming  upon  our  own  Capacity  to 
 encounter  them.  And  even,  in  thofe  Trials  that 
 the  Providence  of  God  brings  upon  us,  when  we 
 truft  more  to  our  own  Refolution  than  his  divine 
 AiTiftance,  and  confequently  remit  that  Watchful- 
 nefs  and  Prayer  which  are  fo  nccciTary  to  fecure  us. 
 When  we  do  not  avoid  thofe  Occafions  which,  by 
 woeful  Experience,  we  have  found  fatal   to  our 
 
 X  Virtue.     . 
 
3 ©6  St.  Peter  tl^e  Apoftle, 
 
 Virtue.  When  we  are  not  jealous  over  our  owrt 
 Hearts,  and  do  not  fufpedl  that  Weaknefs  and 
 Corruption,  which  makes  us  fo  prone  to  be  over- 
 come when  we  are  alTaulted. 
 
 Q^  What  are  the  fad  Effeds  of  this  SeH-confident 
 temper? 
 
 A.  \t  often  betrays  us  to  undertake  what  we  have 
 neither  Capacity  nor  Ability  to  perform.  It  makes 
 us  neglecft  thofe  previous  Meafures  which  are  ne- 
 ceflary  to  accomplifh  what  we  defign.  It  teaches^ 
 by  dear-bought  Experience,  the  Frailties  and  In- 
 firmities of  our  own  Natures.  It  frequently  makes 
 Shipwreck  of  a  goodConfcience,  and  provokes  God 
 to  withdraw  his  Grace  ;  which  we  lay  fo  little Strefs 
 upon,  in  order  to  our  Prefervation. 
 
 Q^  lVhi.1t  is  neceffary  to-  cure  this  Sort  o/Fre^ 
 fumption  ? 
 
 A.  To  confider  the  Weaknefs  arid  Frailty  of  hu- 
 man Nature,  and  the  frequent  Inftances  of  it  in  our 
 own  Condudl,  and  how  unable  we  are  of  ourfelves 
 to  do  any  Thing  that  is  good»  To  refledl  upon 
 thofe  eminent  Examples  that  have  been  fatally  be- 
 trayed by  too  great  a  Confidence,  in  themfelves  j 
 and  which  are  fet  up  as  fo  many  Marks  for  us  toa- 
 void  thofe  Rocks  upon  which  they  fplit.  That 
 the  praying  not  to  be  led  into  any  Temptation, 
 fuppofes  not  only  an  Obligation  in  us  to  avoid  dan- 
 gerous Occalions,  butalfo  a  Pronenefs  in  our  Na- 
 ture to  be  overcome  when  we  are  attacked.  That 
 the  Pyomifes  of  God's  Afliftancc  imply,  we  cannot 
 workout  our  Salvation  upon  the  Stock  of  our  own 
 Strength;  and  that  the  Means  of  Grace  which  art 
 fa  neceffary  to  fecure  us>  fbiew  that  our  Sufficiency 
 is  o/God, 
 
 Tba 
 
Proteftion 
 rovi- 
 
 Sf.  Peter  //6^  Apoftk.  307 
 
 The    PRAYERS. 
 
 I. 
 
 ALMIGHTY  God,  who  by  thy  Son7^>.-  Chrifl  For  ^\\ 
 didft  give  to  thy  ApofHe  St.  P^/^r  many  ex-  f.lfe 
 cellcnt  Gifts,  and  commandeft  him  earneftly  to  «o»=i- 
 feed  thy  Flock  ;  make,  1  befeech  thee,  all  Bifhops 
 and  Paftors  diligently  to  preach  thy  holy  Word, 
 and  the  People  obediently  to  follow  the  fame,  that 
 they  may  receive  the  Crown  of  everlafting  Glory, 
 through  Jejiis  Chrift  our  Lord.     Amen, 
 
 IL 
 
 OGOD,  who  never  failefl  to  help  and  govern  For  the 
 them  whom  thou  doll  bring  up  in  thy  fted-  Jrprft' 
 faft  Fear  and  Love ;  keep  me,  I  befeech  thee,  un.  dence? 
 der  the  Protedion  of  thy  good  Providence,  and 
 make  me  to  have  a  perpetual  Fear  and  Love  of 
 thy  holy  Name,  through  JeJiis  Chrift  our  Lord. 
 Amen. 
 
 in. 
 
 MOST  merciful   God,  who  defirefl:  not  the  For  Rc 
 Death  of  a  Sinner,  but  rather  that  he  fhould  pe"'^"^^ 
 return  and  live,  who  haft  gracioufly,  in  thy  holy  don.  ^'' 
 Gofpcl,  provided  for  our  Recovery,  and  encou- 
 raged our  Repentance  by  many  Promifes  of  Par- 
 don and  Forgivenefs,  fit  and  prepare  me  for  this 
 Exercife  of  thy  abundant  Mercy,  by  true  Sorrow 
 and  hearty  Contrition,  by  condemning  my  paffc 
 Follies,  and  by  fled falllypurpofmg  entirely  tofor- 
 fake  them  for  the  Time  to  come :    And  then,  O 
 heavenly  Father  !  for  thine  own  infinite  Mercies* 
 Sake,  whofe  Property  it  is  to  fhew  CompafTion  for 
 thy  Truth  and  PromifeSake,  who  art  faithful  and 
 X  2  juft, 
 
^30^  SK  Peter  t/je  Apoftle, 
 
 juH-,  for  the  Merits  and  SutFerings  of  the  Son  of  tfiy 
 Love,  in  whom  thou  art  well  pleafed,  cleanfe  me 
 from  all  my  Iniquities,  receive  mc  into  thy  Favour, 
 and  let  mc  continue  therein  all  the  Days  of  my  Life, 
 through  Jcjus  Chrijt  our  Lord.     Amen. 
 
 IV. 
 
 suenc^tk  f\  GODy  who  for  the  Trial  of  my  Faith  and 
 to  reiift  V^  Obedience,  hafl  fuffered  me,  while  I  am  here 
 donsr^'  below,  to  be  furrounded  with  Variety  of  Tempta- 
 tions, the  Flefh  defigning  to  ruin  me  by  its  falfe 
 .  Allurements,  the  Devil  by  hisSubtiltyand  Watch- 
 fulnefs,  and  the  World  by  foliciting  me  in  every 
 State  and  Condition  of  Life  to  tranfgrefs  thy  Laws; 
 how  fliall  1,  O  Lord !  a  weak  and  frail  Creature, 
 fl-and  faft,  when  thy  great  Apof^le  failed  in  the  Day 
 of  Trial  ?  My  Help  Ifandeth  in  the  Name  of  the 
 Lord  who  made  Heaven  and  Earth  ;  in  the  power- 
 ful Interceilion  of  the  bleffed  y{//Vj,  our  Advocate 
 with  the  Father,  in  the  comfortable  AiTift<ince  of 
 the  Holy  Spirit,  by  whom  we  are  fcaled  to  the  Day 
 of  Redemption  :  Make  me  herein  a  Gainer,  by  my 
 former  LoITes  to  be  more  fenlible  of  my  own 
 Weaknefs  and  Inability,  and  of  my  neceffiiry  De~ 
 pendance  upon  thee  my  God  ;  and  being  conftant- 
 iy  upon  my  Guard,  and  under  the  Influence  of  thy 
 Almighty  Grace,  neither  the  Fleafures  of  Life,, 
 nor  the  Fears  of  Death,  may  ever  prevail  upon  me 
 to  quit  the  Way  of  thy  Commandments ;  but  that 
 being  fledfaft  and  immoveable,  I  may  always  a- 
 bound  in  the  Work  of  the  Lord,  knowing  that  my 
 Labour  faall  not  bo  in  vain  in  the  Lord.    Amen, 
 
 CHAR 
 
[  309  1 
 ,      CHAP.    XXVIII. 
 g^aint  James,  July  25. 
 
 Q^  TJ/HAT  Feftival  doih  I  he  Church  celebrate  this 
 
 Day?  , 
 
 A.  That  of  St.  James  the  Apoftle,  called  the 
 
 Great,  ,   ,    r>        5 
 
 (>  Why  is  this  \po^]e  fur  named  the  Great  f 
 A.  Either  becaufe  of  his  Acre,  being  much  older 
 than  the  other  St.  77?//.^.-;  or  for  fome  peculiar 
 Honours  and  Favours  our  Lord  contcrred  upon 
 him,  he  being  one  of  the  three  Dilciples  whom 
 our.5c7i'/c//rad'iiv.cted  to  the  more  intimate  Tranf- 
 adions  of  his  Life,  from  which  the  others  were  ex- 
 cluded. 
 
 Q^  fVhaf  zvns  St.  James'i  Profeffion  before  he  was 
 
 called  to  the  Apoftolate  ? 
 
 yl.  He  was  one  of  Simon  Peter's  Partners  m  the  Mat.iv.21. 
 Trade  of  FiOiing,  and  Son  to  Zebedee,  of  thefime 
 ProfcfTion,  who  kept  many  Servants  for  that  Em- 
 ploymenc ;  which  fpeaks  him  a  Man  of  conhdera- 
 ble  Note  that  VVay. 
 
 Q^  How  bad  St.  James  the  Honour  of  being  related 
 
 to  o/o' Saviour  ?  _ 
 
 A.  By  his  Mother  Mrzrj',  furnamed  cV///;/^^  lif- 
 ter to  Mary  the  Mother  of  our  Lord.  Not  her  own 
 Sifter,  properly  fo  called  (the  bleffed  Virgin  being, 
 in  all  Likelihood,  an  only  Daughter),  but  Couiin 
 German,  ftyled  her  Sifter  according  to  the  Cuftom 
 oi' the  jews,  who  were  wont  to  call  all  fuch  near 
 Relations  Brothers  and  Sifters. 
 
 Q^  JVhat  may  we  learn  from  our  S-xviour' s  chujing 
 his  Dilciples  fro?;i  fuch  mean  Frofefiions  ? 
 
 A.  That  God's  Blefting  ufu.dly  meets  Men  in  the 
 Way  of  an  honeft  Diligence;  and  that  we  ought 
 
 X  3  no'i 
 
310  Sl  J^mts  the  Greaf. 
 
 not  to  contemn  Men  of  the   meanefl:  Employ^ 
 ment,  that  are  honeft  and  induftrious ;  efpeciaL 
 \y  when  it  is  remembered,  that  our  Lord  him- 
 Lukc  11.    fgjf^  ^g  jj5  intimated  in  Scripture,  and  aiTerted  ge- 
 Mat.xiii.   nerally  by  the  ancient  IVritersofthe  Church,  work:- 
 ^5'  ed  dt  the  Trade  of  a  Carpentery  during  the  Retire- 
 
 ments of  his  private  Life. 
 
 Q^  How  came  St.  James  to  be  anApoftleP 
 Mat.iv.2i.  A.  Our  Saviour  palling  by  the  Sea  of  Galilee^ 
 faw  him  and  his  Brother  in  their  Ship,  and  called 
 them  to  be  his  Difciples ;  which  they  che  irfully 
 complied  with,  and  took  noOccafion  to  makeEx- 
 cufes  from  the  Circumftances  of  their  aged  Father 
 they  left  behind  them. 
 
 Q^  PFbat  new  Name  did  iS/.  James  receive  from  our 
 Saviour  ? 
 Markiii.        ji,  James y  the  Son  of  7.ehedeey  and  John  his  Bro-. 
 '*  ther,  he  furnamed  Boanerges  y  that  is.  Sons  ofThufider, 
 
 Q^  What  is  probably  intended  by  this  Title  ? 
 A.  It  is  eafier  to  conjedlure  than   determine. 
 Some  think  it  was  upon  the  Account  of  their  rouz- 
 ing  the  fleepy  World  with  the  Vehemency  of  their 
 Pf.civ,  7.  Preaching,  as  Thunder,  which  is  called  God's  Voice, 
 powerfully  fliakes  the  natural  World.     Or,  if  it  re- 
 lates to  the  Dodtrines  they  delivered,  it  may  lignify 
 their  teaching  the  great  Myfteries  of  the  Gofpel  in 
 a  profounder  Strain  than  the  reft ;  which  is  certain,. 
 ly  verified  in  St.  Johiy  upon  which  Account  he  is 
 affirmed  by  the  Ancients  not  fo  much  to  /peak  as 
 to  thunder.    Probably  the  ExprelTion  may  denote  no 
 more,  than  that  in  general  they  were  to  be  eminent 
 Minifters  under  the  Gofpel  Difpenfation,  which 
 Heb.xiil.  IS  Called  a  Voice  Jfoaking  the  Heavens  and  the  Earthy 
 l^j    ..  g  andfo  anfwers  the  native  Importance  of  the  Word 
 '  '  fignifying  an  Earthquakcy  or  a  vehement  Commo^ 
 tion  thaf  makes  a  Noife  \\k€l^hundcr^ 
 
 Q.  Was 
 
S/,  James  the  Great.  3  ^  ^ 
 
 Q^  IVas  there  nothing  in  the  Temper  of  thefe  Apo- 
 ftks  that  77iight  give  Occajion  to  this  Title  ? 
 
 A,  Yes  ;  the  In  (lance  of  their  defiring  our  Savi- 
 our,  that  they  might  pray  down  Fire  trom  Heaven, 
 as  Elids  did,  upon  the  inhofpiral  Samaritans,  that  Lukr  ix# 
 refufed  to  reeeive  him,  fliews  that  the  Name  might  54- 
 have  Tome  RefpeA  to  their  fierce  and  furious  Dif- 
 
 polition. 
 
 Q^  IVhat  was  probably  the  Re af on  why  the  Sama- 
 ritans refufed  our  Saviour  th£  common  Accommoda- 
 tion  of  ^.ravellers  ? 
 
 A.  Becaufe  owv  Saviour  feemed  to  flight  Mount 
 Gerizivh  the  Solemn  Place  of  their  Worlhip  ; /j/i  Luke  ir. 
 Face  being  as  though  he  zvouldgo  to  Jerufalem.  Which  5>- 
 different  Places  of  Worfhip  had   created   an   m- 
 veterate  Quarrel  between  the  Jews  and  the  Samari- 
 tans ;  theOccafion  whereof  was  this ;  that  after  the 
 Tribe  of  Judah  were  returned  from  the  Captivity 
 of  Babylon,  and  the  Temple  of  Jerufalem  was  re-  jofepi,. 
 built;  the  7^W5  were,  by  a  folemn  Covenant,  obh-Anuq.^ 
 gcd  to  put  away  their  Heathen  iVivcs.     Bur,  San-  c.  8. 
 ballat  Governor  of  Samaria,  having  married  his 
 Daughter  to  Manajfes,  a  Jewiflj  Pricjl,  who  was  un- 
 willing to  put  away  hisWife,  excited  i\\c  Samaritans 
 to  build  a  Temple  upon  Mount  Gerizim,  near  the 
 City  o^Sa?naria,  in  oppofition  to  the  Temple  at  Je- 
 rufalem, and  made  his  Son-in-Law  Manaffes  Prieft 
 there;  which  laid  the  Foundation  of  that  Feud  be- 
 tween t\itjews  2Lnd  Sa?naritdns,  which,  in  Procefs 
 of  Time,  grew  fo  great,  that  they  would  not  fo  much 
 as  fhew  common  Civility  to  one  another. 
 
 Q^  How  did  our  Saviour  refent  the  warm  Zeal  of 
 //.'(/f  Apoftles? 
 
 A.  He  feverely  rebukes  the  Fiercenefs  of  their  Lake  ;v 
 Temper,  as  Contrary  to  the  Nature  of  the  Gofpcl  ^5-  i^* 
 Inftitution,  and   his  Defign  of  coming  into  the 
 World ;  which  was  to  fave  Men's  Lives  by  efta- 
 
 X  4  blifhing 
 
312  5/.  James  the  Great, 
 
 blifhing  a  Religion,  that  not  only  confjlts  their 
 eternal  Salvation  "but  their  Temporal  Peace  and 
 Security. 
 
 Q^  Ho^u:  did  our  Saviour  corre&  the  Ambition 
 of  thrje  two  Apofties,  in  prompting  tbcir  Mother  Sa- 
 loma  to  petition  for  the  principal  I  laces  of  Honour 
 next  his  P  erf  on  ? 
 Mat  XX.  A.  By  makmg  tbemfenfible  of  the  Raihnefs  of 
 a2.23.  their  Demand;  and  that  in  his  Kingdom,  the 
 hipheH"  Place  would  be  to  take  the  greateft  Pains, 
 anJ  to  iincKTgo  the  heavieft  Troubles  and  Suii'cr- 
 ings;  and  tit.at,  as  for  any  Dignity,  it  was  to  he 
 difpofed  of  to  thofe  for  wbo?n  it  zvas  prepared  by 
 the  Father. 
 
 Q^  Hqzv  did  cur  Saviour  calm  ihe  Pcffions  of  the  red 
 cf  the  Difciples  offended  at  this  Requell  ? 
 Mat.  MY.  A.  By  inllruCtmg  them  in  the  Nature  of  his 
 ■io.  26.  Kingdom,  and  fliewmg  them  how  different  it  was 
 from  that  of  worldly  Potentates  ;  that  in  his*Ser- 
 vice  Humility  was  the  Way  to  Plonour  j  and  that 
 he  who  took  molt  Pains,  and  did  mofb  Good,  v\ould 
 be  the  greareft  Pcrfon  ;  and  that  his  own  Example 
 wasaPatiern  of  it,  who  came  into  the  World  not  to 
 be  ferved  himftlf,  but  to  ferve  others  even  at  the  Ex- 
 pence  of  his  own  Life. 
 
 Q^  It^'hat  became  of  St.  James  after  our  Saviour's 
 Afcenfion  ; 
 
 A.  The  SpanifJj  Writers  contend,  that  after  he 
 had  preached  iheGofpel  in  Judceadna  Samaria^h^ 
 planied  Chriitianity  in  Spain,  But  of  this  the:eis  no 
 Account  earlier  than  the  p'iddleAgesof  iheChurch ; 
 therefore  it  is  fafcft  to  confine  his  Miniftry  to  Judaea 
 and  the  Parts  i  hereabouts. 
 
 Q^  Hw  did  I  e  fuffer  IVIartyrdom  ? 
 A.  Herod  being  dcliious,  upon  his  Entrance  in- 
 to the  Government,  to  pleafe  the  People,  caufed 
 Aas  xii,  St.  James  to  be  apprehended  z.1  Jerufalem^  and  then 
 ^'  commanded  that  he  liiould  be  beheaded.     And 
 
 fo 
 
St,  James  rbe  Great .  313 
 
 fo  he  became  the  firft  Apoftle  that  laid  down  his 
 Life  for  the  Tcftimony  of  Jefus. 
 
 Q^  What  happened  as  he  zvas  led  to  the  Place  of 
 his  Martyrdom? 
 
 A.  His  Accufer  being  enlightened  by  the  Cou-  Enr.b.iib, 
 rage  and  Conftancy  St.  James  fliewcd  at  his  Trial,  ^•'^•9- 
 repented  of  what  he  had  done,  and  fell  at  the  Apo- 
 itle's  Feet  and  heartily  begged  his  Pardon  for  what 
 he  had  teftified  againft  him.  The  holy  Man,  after 
 a  little  Surprize,  railed  him  up,  and  embracing  him 
 laid,  Peace  be  to  thee.  Whereupon  hepublicjy  pro- 
 feffed  himfell  a  Chrifiian^  and  was  beheaded  at  the 
 fame  Time. 
 
 Q^  Why  do  the  Spaniards  e^prefsfo  great  a  Vene- 
 ration for  this  Apoft le  ? 
 
 A.  Becaufe  they  do  not  only  fuppofe  that  he 
 planted  Chriftianity  in  ihoie  Parts,  but  that  his 
 Body,  after  his  Martyrdom  at  Jerujaleniy  was 
 tranilated  from  thence  to  Ccmp^Jlel'a  in  Galieia  ^ 
 though  the  Account  of  both  thele  Palfages  have  lit- 
 tle or  no  Foundation  in  Fliftory. 
 
 Q.  If  hat  may  v:e  learn  from  the  Ohftrvation  of  this 
 Fcftival  ? 
 
 A.  That  God's  Elefiing  attends  thofe  that  depend 
 upon  his  Providence,  in  a  Dihgcntand  faithful  Dif- 
 charge  of  the  Duties  of  their  Calling.  That  we  ought 
 to  quit  all  vvorldlyAccornmvcdations,and  ourFathers 
 Houfe,  rather  than  make  Shipwitck  of  Faith  and  a 
 good  Confcience.  That  no  Difference  of  Religion, 
 nor  Pretence  ol  Zeal  tor  God  ^nd  Chri/I,  can  w  arrant 
 and  juflify  a  paflionate  and  lierce,  a  vindidive  and 
 exterminating  Spirit.  That  we  ought  to  treat  all 
 that  diiicr  from  us  with  Kindnefsand  Affability,and 
 to  ihew  our  Moderation,  not  by  parting  with  our 
 Principles,  but  by  increafing  our  Charity.  That 
 the  great  Honour  of  a  Chnflian  is  to  take  Pains 
 in  doing  good;    and  that  the  higheft  Pitch   of 
 
 his 
 
314  *S/.  James //6^  Greats 
 
 his  Preferment  istofuffer  for  the  Name  of  Chrifl^ 
 being  moft  bleffed  when  he  is  reviled  and  perfe-- 
 cured  for  his  Sake.  That  the  Crown  of  Martyr- 
 dom exceeds  all  the  Pomp  and  Splendour  that  at- 
 tends eccleliaftical  Preferments. 
 
 Q.   I4''hat  do  you  mean  by  a  Martyr. 
 
 A.  One  that  bears  Witnefs  to  the  Truth  at  the 
 Expence  of  his  own  Life.  Thofe  that  fuffcred  Im- 
 prifonmcnt,  their  Spoil  of  the  Goods,  and  Banifh- 
 ment,  and  feveral  other  feveie  Torments,  if  they 
 efcaped  without  dying,  were  called  ConfelTors.  But 
 H*b.  xH.  it  was  neccflary  to  reji/t  unto  Bloody  to  acquire  the 
 *'  glorious  Privilege  of  a  Martyr  j  though,  in  a  large 
 
 Senfe,  they  who  died  in  Prifon,  or  during  their  Suf- 
 ferings by  Want,  or  in  their  Banilhment  were  killed 
 by  Thieves  or  wild  Beads,  and  even  thofe  who,  ad- 
 miniftering  to  their  Fellow-Chriftians  in  the  Time 
 of  a  Plague,  loft  their  Lives,  were  called  Martyrs, 
 and  intitled  to  the  Privileges  that  were  thought  to 
 belong  to  that  State. 
 
 Q^  H^hat  Privileges  zvere  ojfigned  to  Martyrs  hy 
 the  Primitive  Chriflians  /* 
 
 A.  That  upon  thcirDeath  they  were  immediate- 
 ly admitted  to  the  Beatific  Vifion ;  while  other  Souls 
 waited  for  the  day  of  Judgment  to  complete  their 
 Happinefs.  That  God  would  grant  chiefly  to  their 
 Prayers  the  haftcning  of  hisKingdom,and  the  Ihort- 
 ening  of  the  Times  of  Perfccution.  That  they 
 Ihould  have  thegreateft  Share  in  the  Refurredion  of 
 the  Jult,  which  was  called  the  ,^V/2  Rejurre^ion ; 
 which  was  the  moft  confiderable,  becaufe  the  Pri- 
 mitive Chriftianslooked  upon  the  End  of  the  World 
 as  near-atHand ;  And  many  believed  that  thofe  who 
 were  Partakers  of  the  firft  Refurredlion  ftiould  reign 
 with  Chrijl  a  thoufand  Years  upon  Earth.  That  the 
 Martyrs,  and  fome  other  perfed:  Souls,  ftiould  re- 
 ceive 
 
Sf.  James  t^e  Great:  315 
 
 ceivc  no  Hurt  or  Prejudice  from  the  general  Con- 
 flagration of  the  World,  when  others  lefs  perfect 
 Jliould  be  purged  by  that  univerfal  Fire  from  the 
 Drofs  they  had  contracSted  in  Life.  That  Martyr- 
 dom fupplicd  the  Grace  conveyed  both  by  Baptifin 
 and  the  Holy  Eucharift,  and  entitled  Men  to  the 
 Benefit  of  thofe  Sacraments,  vi-z.  Remiilion  of 
 Sins.  The  Martyrs  had  alfo  a  confidcrable  Hand 
 in  abfolving  Penitents,  who,  through  Fear  of  fut- 
 fering,  had  lapfed  into  Idolatry,  and  in  refloring 
 them  to  the  Communion  of  the  Church. 
 
 Q.  IVherein  appears  the  Reafonablenefs  and  Hap- 
 pinels  of  cbufwg  Martyrdom  ? 
 
 A.  In  that  a  Man  prefers  a  future  Good,  infi- 
 nitely valuable  in  itfelf,  and  eternal  as  to  its  Du- 
 ration, before  a  prefent  Satisfa6lion»  which  in  its 
 own  Nature  is  mixed  and  imperfeft,  as  well  as 
 fhort  and  uncertain  in  refpecl  of  its  Continuance, 
 fhe  Sufferings  of  the  prefent  'Time  being  not  zvorthy  to  r,,^^  ^-^ 
 he  compared  zvith  the  Glory  that  J^jall  be  revealed.  18. 
 Now  this  was  always,  in  the  Account  of  the  wifefl: 
 Men,  efleemed    a   great    Piece    of  Prudence,  to 
 part  with  a  little  at  prefent  for  a  far  greater  fu- 
 ture Advantage.  Befides  God,  who  hath  a  Right 
 in  us,    both  by    Creation   and  Redemption,  and 
 thereby  hath  Power  to  difpofe  of  us  as  he  pleafeth 
 hath  Declared  he  will  not  endure  any  Rival,  and 
 that  we  ought  to  be  his  without  Refervc.     And  LuUexJ*. 
 the  Happinefs  of  Martyrdom  conlifts  in  having  an  26,27. 
 Opportunity  to  give  the  utmofl  Evidence  of  a 
 fmcere  Love,   and  fervent  Affedlion  to  our  great 
 and  mighty  Benefador;  in   being  conformed  to 
 the  Likenefs   of  Chrijl'^  Sufferings,  which  were 
 endured  purely   upon   our  Account;  and  in  ac- r^v.  vn, 
 quiring  a  Title  to  a  Degree  of  Glory  fuperior  to  13-  h- 
 what   other  Saints   fhall    be   made  Partakers  of.  Mat.  v. 
 Which  made  the  blelTcd  Martyr  St.  Ignatius  pro-  «o-. 
 fcfs,  th^t  ////  the  Sentence  of  Condemnation  ivas  paffed  roW.*  * 
 
 uj^on 
 
3^^    •  St.  ]Ainc^tbe  Great, 
 
 upon  him,  he  never  began  la  he  a  true  Dijcipk  of 
 Chiill. 
 
 C^  How  did  the  Primitive  Chrifiians  generally, 
 embvace  Martyrdom  ? 
 
 A.  With  great  Readinefs  and  Chearfulnefs  of 
 Mind  ;  with  Comfort  and  Satisfadiion.  rejoicing 
 that  they  were  counted  worthy  to  fuifer  for  the 
 Name  of  Chrift.  And  not  only  the  Clergy  but  the 
 Laity,  Women  ;is  v/ell  as  Men,  young  and  old,  en- 
 countered Death  with  great  Fortitude,  though  it 
 was  armed  with  all  the  Variety  of  Torments'  that  ' 
 the  Malice  andCruelty  of  their  Enemies  could  in- 
 vent. 
 
 Q^  To  what  Caufes  j/iay  we  attribute  this  great 
 Courage  and  Rcfolution  of  the  rriniiilvc  Chrifnaus  ? 
 A.  Next  to  the  plentiful  Effuiion  of  fupernatu- 
 ral  Grace  upon  fuch  Occalions  ;  the  greatPiety  and 
 Virtue  of  their  Lives  might  be  a  proper  Foundation 
 for  this  Chriftian  Confidtnce.     They  were  not  only 
 innocent,  but  extremely  mortified ;  they  kept  their 
 Minds  free  fromGuilt;  inured  their  Bodies  toHard- 
 fhips  and  fevere  Ufage,  and  never  foftened  them- 
 felves  with  the  Pleafures  and  Diverfionsof  the  Age. 
 They  had  a  lively  Seufe  rf  the  Rezvards  of  the  next 
 Life,  with  which  the  fufferings  of  this  are  not  to  be 
 compared.     Their  Minds  were  inflamed  with  great 
 Love  to  their  Lord  and  Mailer  Jefus  Chrift,  whofe 
 Blood  was  yet  warm,  and  whole  Sufferings  for  their 
 Sakes  were  frefli  in  their  Memories.    Belidcs  many 
 of  the  Rich,  inTimes  of  Perfecution,  reduced  them- 
 felves  to  2iVQliint dry  Poverty  diftributing  what  they 
 had  among  the  Poor,    that  they  might  be  in  a 
 Readinefs  tor  Mizr/yr^ow^.     ^xx^xX^twonderfuiyi-Aw--     , 
 ner  fometimes  of  bearing  their  Torments  ;  as  the 
 burning  of  their  Bodies  without  a  Shriek,  and  their 
 rejoicing  in  the  Midfl:  of  Flames,    muft  be  ar- 
 
 tribute^ 
 
5*/.  James  the  G feat.  3^7 
 
 tributcd  to  the  vvonderfal  Work  of  God  ;  either  in 
 taking  away  the  great  Senfe  of  Pain  from  the  holy 
 Martyrs  in  the  Time  of  their  Execution ;  or  by 
 o-iving  tliem  fuch  a  lively  Scnfe  and  afllircd  Pro- 
 fpcct  of  their  Reward,  as  miide  the  mod  exquifite 
 Torments  fupportable  to  them,  and  we  may  rcafon- 
 ably  fijppofe,  when  Women  and  Children  defpifed 
 theGo/:.,  the7?.'/r/t,  ^ndixjUdBcafts,  that  they  were 
 fupported  with  particular  AlFihances  from  that 
 good  God,  who  will  not  fnffer  us  to  be  tempted  above  i  Cor.  r, 
 that  we  are  able,  or,  with  the  Temptation,  will  find  a '^■ 
 IVayfor  us  to  efcape,  that  we  may  be  able  to  bear  it. 
 
 G 
 
 The    PRAYER  S. 
 
 I. 
 
 RANT,  O  merciful  God!  that,  as  thy  holy  F^^iiea- 
 Apoftle  bt.  James,  leaving  his  bather  ana  all  toriakc  lU 
 that  he  had  without  Delay,  was  obedient  unto  the  i>^r c/^rj,'/. 
 Calling  of  thy  Son  Jefus  Chrift,  and  following  him, 
 fo  I,  forlaking  all  worldly  and  carnal  Affeclions, 
 may  be  evermore  ready  to  follow  thy  holy  Com- 
 mandments, through  Jefus  Chrijl  our  Lord.   A7neit. 
 
 II. 
 
 ALMIGHTY  God,   who  in  thy  wife  Provi- For  Con- 
 dcnct  hath  confticuted  leveral  KanKS  and  i^  ^  ^,.^rx 
 Qualities  of  Men,  that  they  might  mutually  afuft  Cor.aiuon, 
 to  the  Support  of  each  other  ;  teach  me  to  be  con- 
 tent with  the  Station  wherein  thou  haft  been  pleaf- 
 cd  to  place  me,  honeftly  and  diligently  to  dilcharge 
 the  Duties  of  my  Calling ;  without  Anxiety  to  de- 
 pend upon  thy  BleHing  for  the  Succcfs  of  my  law- 
 ful Endeavours.     Tha'l,  hov.'cvcr  contemptible  my 
 ProteUion  maybeintheEyesof  Men,  my  Fidelity 
 and  Induftry  may  be  acceptable  in  thy  Sight ;  that 
 thev  may  bring  me  in  the  Return  c.t  a  convenient 
 Subiiftence  and  Provilion  for  my  Family  in  tnis 
 
 Life ; 
 
31 8  St.  James  the  Great. 
 
 Life;  and  in  the  next,  the  Reward  that  thou  haft 
 promifed  to  all  that  truly  love  and  fear  thee, 
 through  the  Merits  oijefm  Chrijl.     Amen. 
 
 III. 
 rerthc  /^^  RACIOUS  God,  who  by  the  Precepts  of  the 
 ^rnio'i  ^-^  Gofpel,  and  by  the  Example  of  the  bleifed 
 ^"'  7<rA'S  hall  taught  us  the  Art  of  governing  our  Paf- 
 lions,  let  not  the  fpecious  Pretence  of  Zeal  for  thy 
 Service,  betray  me  to  any  unreafonable  Heats,  but 
 much  lefs  to  fuch  Actions  as  thou  haft  forbidden ; 
 let  not  any  Difference  in  Religion  deftroy  in  me  that 
 Charity  which  is  a  peculiar  Mark  of  thy  Difciples  ; 
 but  teach  me  to  compaiTionate  thofe  that  are  in  Er- 
 ror, and  to  pity  thofe  Prejudices  which  havefo  un- 
 happily milled  them  :  Grant  that,  with  Meeknefs 
 and  Moderation,  I  may  endeavour  their  Recovery, 
 if  peradventure  God  will  give  them  Repentance  to 
 the  Acknowledgement  of  the  Truth  :  Make  me 
 ready  to  exercife  all  Ad:sof  Kindnefs  to  their  Per- 
 fons,  and  to  implore  thy  Grace  in  theiiBehalf,  which 
 is  able  to  fubdue  the  moft  inveterate  Errors;  that 
 though  they  continue  Enemies  to  thy  Truth,  1  may 
 never  facrifice  my  Patience  and  Meeknefs ;  but, 
 by  a  Continuance  in  well  doing,  wait  for  Glory, 
 Honour,  and  Immortality,  through y^/z^j-  Chrijl  our 
 Lord.     Af}ten. 
 
 IV. 
 
 G^ce of    O  BLESSED  Jefus,  who  for  my  Sake  didft  en- 
 Martyr-     \J  durc  the  moft  painful  and  (hameful  Death  of 
 Aom.        jj^g  Crofs,  let  the  Senfe  of  this  mighty  Love  fo 
 conftantly  inflame  my  Soul,  that  whenever  thy  Pro- 
 vidence Ihall  make  it  my  Diny,  I  may  readily  and 
 chear fully  embrace  Death,  though  armed  with  the 
 urmoft  Terror,  rather  than  forfake  thee.     Grant 
 that  I  may  rejoice  in  fuch  a  happy  Occalion  of  tef- 
 rifying  the  Sincerity  and  Fervour  of  my  Affedlion 
 towards  thee,  of  fhcwing  that  thou  art  the  Delight 
 3  of 
 
St.  James  tbe  Great,  3^1  ^ 
 
 •f  my  Soul,  that  I  not  only  prefer  thee  before  all 
 the  Plcafurcs  and  Satisfadions  of  Life,  but  that 
 the  Torments  and  Pains  of  a  violent  Death  are  not 
 able  to  feparate  me  from  thee.  Infpire  me  with 
 Courage  and  Refolution  from  above,  that  no  Diffi- 
 culties nor  Dangers  may  affright  me  from  thy  Ser- 
 vice, and  that  the  Apprehennon  of  them  may  ne-. 
 ver  tranfport  me  beyond  the  Bounds  of  all  Chriftian 
 Decency  and  Moderation.  IVbither  Jhall  I  go  f 
 thou  haft  the  IVords  of  eternal  Life.  O  !  let  the  firm 
 Belief  of  the  immortal  Joys  and  glorious  Rewards 
 thou  haft  prepared  for  thofe  that  fuffer  for  thee, 
 fupport  me  under  all  the  Cruelties  of  the  molt  mer- 
 cilefs  Perfecutors.  Let  the  Examples  of  thy  holy- 
 Martyrs,  who  had  the  Trial  of  cruel  Mockiji^s  and 
 ScourgingSy  of  Bonds  and  Imprifomnents^  "jt-ho  were 
 ftonedy  zvho  were  fawn  afunder^  and  flat n  with  the 
 Swordy  of  whom  the  World  zvas  not  worthy ^  ffir  mc 
 up  to  Patience  and  Fortitude,  that  I  may  be  a  FoU 
 lower  of  them  who  through  Faith  and  Patience  iyihe^ 
 rit  thePioviifes.  Make  me  careful  to  do  thy  holy- 
 Will,  that  i  may  have  Comfort  and  Joy  in  fufferino- 
 for  it.  Grant  this,  O  blefTed  Lord,  who  diedft  fo*r 
 me,  and  rofeft  again,  and  now  fitteft  at  the  Right 
 Hand  of  the  Father,  to  intercede  for  me,  and  all 
 thy  faithful  Difciples.     Amen, 
 
 CHAP.    XXIX. 
 
 ^at'nt  Bartholomew, 
 
 Auguft  24. 
 
 ^  /^^^  T  Feftival  doth  the  Church  celebrate  this 
 
 Day? 
 
 A,  That  of  St.  Bartholomew  the  Apoftle. 
 
 C4  Wqs 
 
320  St.  Bartholomew  fhe  Apofi/e, 
 
 Q^  IFas  he  one  of  the  twelve  Apoftles  ? 
 Mat.  X.  3.  A.  Ycs;  thc  £'t/'^«^v//ri2/ Hiftory  IS  mofl  cxprefs 
 and  clear  as  to  that  Matter.  But  he  being  no  far- 
 •  ther  taken  Notice  of,  than  the  bare  Mention  of 
 his  Name,  many  both  anciently  and  of  later  Times 
 have  fuppofed  that  he  lay  concealed  under  the 
 'H2,\-nftoi  Nathanael^  one  of  the  firft  Difciples  that 
 came  to  Chrift. 
 
 Q.^  /""/%  are  Nathanael  and  Bartholomew  thought 
 to  le  'the  fame  Perfon  under  two  different  Namfs  ? 
 joh.  i.47-  A.  Becaijfe,  as  St.  yi?/?;?  never  mentions  i^i2r/Z>o- 
 hme:^'  in  the  Number  of  the  Apnftles,^  fo  the  oiher 
 three  Ev-angelifts  never  take  Nonce  of  Nathanael : 
 And  as  in  St.  John,  Philip  and  Nathanael  are  joined 
 together  in  their  coming  to  Chriji,  fo  in  the  reft  of 
 the  Evangel ifts  Philip  and  Bartholomew  are  con- 
 Itantly  put  together ;  and  afterwards  we  find  them 
 joint  Companions  in  the  Writings  of  the  Church. 
 
 Q^  IVhat  renders  this  Matter////  m^re  probable  ? 
 John  xxi.  A,  That  Nathanael  is  particularly  reckoned  up 
 with  the  other  Apoftles,  to  whom  our  Lord  ap- 
 peared at  the  Sea  of  'Tiberias  after  his  Refurredion^ 
 where  there  were  together  Simon  Peter ^  Thomas^ 
 and  Nathanael  of  Cana  in  Galilee^  and  the  two  Sons 
 of  Zehedee  and  two  others  of  his  Difciples  who  were 
 probably  Andrew  and  Philip. 
 
 Q^  How  doth  it  appear^  that  by  Difciples,  is  here 
 vie  ant  Apoftles  .'* 
 
 A.  Partly  from  the  Names  of  thofe  that  are 
 reckoned  up ;  partly  becaufe  it  is  faid,  that  this 
 Jol.nxxi.  ^.:jj  tij^  third ^ime  //^^/ Jefus  appeared  to  his  Difci- 
 ples :  It  being  plain,  that  thcfe  two  foregoing  Ap- 
 pearances were  made  to  none  but  the  Apojlles. 
 Bcfides,  if  Nathaniel  had  not  been  one  of  the 
 Twelve  already,  no  tolerable  Reafon  can  be  given 
 why  he  who  v/as  fo  eminently  qualified,  was  not 
 pitt  bed  upon  to  fill  up  the  Place  of  Judas. 
 
 Q^  I'l/'hat  Jignifics  the  Word  Bartholomew  ? 
 
 4  -1  Ic 
 
 14 
 
Sl  Bartholomew  the  Apofllc.  321 
 
 A.  It  imports  a  relative  Capacity,   either  as  a 
 Son  or  a  Scholar,  rather  than  a  Proper  Name.     As 
 a  Son,  it  denotes  his  being  born  of  Tholmai :  As 
 a  Scholar,  it  may  relate  to  him  as  a  Difciple  of 
 fome  particular  Se6l  among  the  Jews  ;  and  among 
 feveral  other  Inftitutions  of  that  Nature,    fome 
 learned  Men  reckon  the  Tholmaans  from  Tbolmai^ 
 of  which  Order  Nathanael  feems  to  have  been] 
 and  hence  called  Bartholomew,  the  Son  or  Scholar 
 of  the  '^hohnceam.     And  many  of  the  Learned  con- 
 cur in  the  Opinion,  that  it  is  the  fame  Pcrfon  un- 
 der two  Names,  the  one  Proper,  the  other  rela- 
 tive. 
 
 Q,  What  is  the  chief  Things  obi  edled  in  this  Mat. 
 ter  f 
 
 .  A.  What  was  anciently  hinted  by  St.  ^«y?/>?,  that 
 It  is  not  probable  that  our  Saviour,  who  defio-ned 
 to  confound  the  Wifdom  of  the  World  by'' the 
 preaching  of  illiterate  Men,  would  chufe  A^^//;.z- 
 nael,  aDodor  of  the  Law,  to  be  one  of  his  Difciplcs. 
 
 Q^Hozvis  this  Objedion  anfwered? 
 
 A.  That  it  equally  lies  againft  St.  Philip^  for 
 Avhofe  Skill  m  the  Law  and  the  Prophets  there  is 
 as  much  Evidence  in  the  Hiftory  of  the  Gofpcl 
 as  for  that  of  Nathanael ;  and  it  may  be  itill  uro-ed 
 -with  greater  force  againft  St.  Paul,  who  was  con- 
 iidcrable,  not  only  for  his  Skill  in  the  Jezvij/j  Law 
 but  famous  alfo  for  the  Advantages  of  human 
 Learning, 
 
 Q^What  Charaatr  do/ h  our  Saviour  give  of  him 
 when  Phihp  Jirjl  brought  him  to  our  Lord?  ' 
 
 A.  That  he  was  a  Man  of  true  Simplicity  and  John  u 
 integrity;    an   Ifraelitc  indeed,    in  whom   was  m^^' 
 
 X'  u^  Art  of  Hypocrify  and  Deceit. 
 
 (j^  Wherein  appears  //j^  Simplicity  of  his  Mind^ 
 
 ^.  In  that  when  he  was  told  of  >///^,  he  did 
 not  objed  againft  the  Meannefs  of  his  Original 
 the  low  Condition  of  his  Parents,  the  Narrounefs 
 
 Y  of 
 
C,  10. 
 
 322  5/.  Bartholomew  the  Apojfle, 
 
 of  their  Fortunes ;  but  only  againft  the  Place  of 
 his  Birth,  which  could  not  hcNazareib,  theProphets 
 joiui  1.46.  having  foretold  he  fhould  be  hormt  Bethlehem  ^ 
 and  yet  he  was  not  fo  far  carried  away  with  this  po- 
 pular Prejudice,  as  not  to  enquire  farther  concern- 
 ing Our  Saviour,  and  when  he  wasfatisfied  he  was 
 jnhn  1.  ^^^  MeffidSy  he  prefently  owns  him  for  fuch,  calling 
 him  the  Son  o/Gody  and  the  King  of  Ifraei  1 
 
 Q^  JVhither  is  it  ibonght  this  Apoflle  travelled  to 
 propagate  Chrijiianily  f 
 
 A.  As  far  ^Lslndia^  that  Part  of  it  that  lies  next 
 to  Ajia  J  for;  as  Eujehiiis  relates,  when  Pantcenus,  a 
 Man  famous  for  Philofophy,  as  well  as  Chriftianity, 
 defiring  to  imitate  the  ApoJioUcal  Zeal  in  propaga- 
 Eufeb.Hb.  ting  the  Faith,  travelled  as  far  as  India  itfelf,  there, 
 among  fome  that  yet  retained  the  Knowledge  of 
 Chrifty  he  found  St.  Matthew'^  Gofpel  written  in 
 Hebrew^  left  there  as  the  Tradition  was,  by  St.  Bar^ 
 //?o/&w^ix>,oneofthe  twelve  Apoftles  when  he  preach- 
 ed Chriftianity  tothofe  Nations. 
 
 Q^  What  farther  Account  is  there  of  him  f 
 A.  That  he  returned  from  thence  to  the  more 
 Norlhern  and  IVejiern  Parts  of  Ajia,  intruding  the 
 People  of  Hierapolis  in  the  Dodrine  of  the  Gofpel ; 
 from  thence  he  went  into  Licaonia^  where  he  em- 
 ployed himfelf  upon  the  fame  Account.  And  at 
 la  ft  removed  to  Alb  ample  in  Armenia  the  Great ; 
 where,  endeavouring  to  reclaim  the  People  from 
 Idolatry,  he^was,  by  the  Governor  of  the  Place, 
 puttoDcathl. 
 
 Q.  How  didhefnffcr  Martyrdom!' 
 
 A.'  He  was  crucified^  fom.e  fay,  with  his  Head 
 
 downwards  j  others  that  he  was  flayed,  and  his  Skin 
 
 firft  taken  oif;   uhich  might  coniift  well  enough 
 
 with  his  Crucifixion,  Excoriation  being  a  Punilh- 
 
 mentin  life  not  only  in  Egypt,  but  among  thei^^r- 
 
 fiLDjSy  next  Neighbours  to  chefe  ArmcnidnSy  from 
 
 whom  they  might  eafily  borrow  it.    He  chearfully 
 
 4  tore 
 
S/,  Bartholomew  the  Apoflk.  '^x^ 
 
 bore  their  cruel  Ufa  ere,  and  comforted  and  con- 
 firmed his  Chriflian  Converts  to  the  laft  Mmute  of 
 his  Life. 
 
 Q^  IVhat  may  zve  learn  from  the  Obfervation  of 
 this  Keftival  ? 
 
 A.  That  a  Mind  free  from  Prejudice  is  the  ben- 
 Preparative  for  the  Reception  of  Truth.  That  the 
 Nature  of  Faith  doth  not  require  fuch  felf-cvident 
 Arguments  as  force  an  Afient,  but  fuch  as  leave 
 Room  for  the  Praifc  and  Reward  of  believing. 
 That  true  Zeal  flops  at  no  Difficulties,  and  is  frigh- 
 tened by  no  Dangers,  and  parts  with  Life  chear- 
 fully  when  the  Providence  of  God  makes  it  our 
 Duty.  That  Sincerity  is  abfolutely  neceflary  to 
 make  our  Obedience  acceptable  to  God,  and  our 
 Convcrfation  valuable  among  Men  ;  Integrity  of 
 Mind  being  the  higheft  Chara6ler  and  Commenda- 
 tion of  a  good  Man. 
 
 Q^  JVbat  is  Sincerity,  as  it  rcfpcBs  God? 
 
 A.  It  implies  both  the  Reality  of  our  Intention 
 in  God's  Service,  or  our  performing  it  truly  for 
 God's  Sake,  as  we  pretend  todo;  and  alfo  the 
 Uncorruptncfs  of  it,  or  our  performing  it  for  his 
 Sake  more  than  any  Thing  elfe  whatfocver;  an4 
 without  any  Regard  to  any  other  Advantages  of 
 our  own,  but  fuch  as  are  allowed  by  God,  and  are 
 fubordinate  under  him.  And  the  moll  certain 
 Rule  to  examine  our  Sincerity  by,  is  the  Inlrgrity 
 of  our  Obedience.  For  he  that  obeys  God  in  all  Times, 
 and  in  all  hijlanceSy  cannot  but  ferve  him  with  both 
 the  Ingredients  of  Sincerity^  viz.  Truth  and  Pre^ 
 eminence. 
 
 Q^  What  is  Sincerity,  as  it  refpe&s  Man? 
 
 A.  It  implies  a  Simplicity  of  Mind  and  Man- 
 ners in  our  Converfationand  Carriai^cone  towards 
 another.  Not  ferioufly  to  advance  any  Thinp;  con- 
 trary to  the  true  Senle  of  our  Minds  by  our  Words 
 or  Gcltures.  Not  to  pretend  lo  greatcj;  i  ove  and 
 y  %  .  KindneG 
 
324  St,  Bartholomew  tbe  yfpT/IIe. 
 
 Kindnefs  for  our  Neighbour  than  we  really  fecL 
 In  fnort,  it  is  to  fpeak  as  we  think,  to  do  what 
 wc  pretend  and  profefs,  to  perform  what  we  pro- 
 mife,  and  really  lo  be  what  we  would  feem  and 
 appear  to  be. 
 
 Q.  IVbat  is  the  heft  Method  to  attain  that  Sincerity 
 which  is  fo  necejfary  in  God's  Service  f 
 
 A,  To  conlider  that  all  our  religious  A6lions  are 
 of  no  Value  in  the  Sight  of  God,  except  they  are 
 performed  with  a  Rcfpedl:  to  his  Authority,  and  out 
 of  Obedience  to  his  holy  Will ;  and  that,  by  de- 
 ligning  other  By-ends,  as  our  own  Profit,  or  the 
 Praife  of  Men,  we  lofe  our  Title  to  that  Reward 
 which  he  has  promifed.  To  polTef*  ourfelves  like- 
 wife  with  the  Apprehenfion  of  God's  Prefence  al- 
 Prov.v.2i.  ways  with  us  ;  that  all  our  Ways  are  before  the  Eyes 
 of  the  Lordy  and  that  he  pondereth  all  our  Goings, 
 Which,  with  devout  Prayer  for  his  Afiiftance,  will 
 keep  us  upright  before  him. 
 
 The    PRAYERS. 
 
 I. 
 
 I'^f'^ll^    /^  ALMIGHTY   and  everlafting  God,   who 
 Jimfor*    v_>^   didfl:  give  to  thy  Apoftle  Bartholomew  Grace 
 truei-aith  j-j-^jy  ^q  belicvc  and  to  preach  thy  Word  ;  grant, 
 cim.xh.     1  befcech  thee,  unto  thy  Church  to  love  that  Word 
 which  he  believed,  and  both  to  preach  and  re- 
 ceive the  fame,  through  Jefiis  Chrift  our  Lord. 
 Amen. 
 
 n. 
 
 Thank f-       A    LMIGHTY  and  everlafting  God,  heavenly 
 £:V;^3'°'  l\  Faihcr,    I  give  thee  humble  Thanks  that 
 chriTiian.  thou  haft  vouchfafed  to  call  me  to  the  Knowledge 
 of  thy  Grace  and  Faith  in  thee;    increafe  this 
 Knowledge,  and  confirm  this  Faith  in  me  ever- 
 more.    Give  me  thy  holy  Spirit,  that,  being  born 
 
 again. 
 
Sl  Bartholomew  the  ApoJ}L\  325 
 
 ajrain,  and  mide  an  Heir  of  cverlnrting  Salvation, 
 through  our  Lord  Jrfiis  Chrijl,  I  may  continue  thy 
 Servant,  and  attain  thv  Promifes,  through  the  fame 
 our  Lord  Jtfus  Chrijl  thy  Son,  who  liveth  and 
 reigneth  with  thee  and  the  Holy  Spirit  now  and. 
 for  ev.  r.     Amen. 
 
 IIL 
 
 OGOD,  who  art  the  great  Searcher  of  Hearts.  For  si„. 
 who  doft  not  only  require  outward  Acfts  ot  ^.,'| j^*^ 
 Duty,  but  the  inward  Difpolition  of  the  Mind ;  God. 
 teach  me  in  all  my  religious  Actions  to  have  an 
 Eye  to  thy  Authority  ;  to  obey  thy  Lnus,  becaufe 
 thou  haft  enjoined  them  ;  to  make  the  Scnfc  of  my 
 Duty  the  prevailing  Motive  of  my  Piety,  and  not 
 the  Praife  of  Men,  nor  Regard  to  temporal  Advan- 
 tages. Let  me  in  all  Tunes,  and  in  all  Places, 
 have  a  RefpeiTt  to  all  thy  Commandments,  that 
 no  Privacy  or  Retirement  may  encourage  mc  to 
 oifcnd  thee,  that  no  LoiTcs  nor  CroiTes  may  hinder 
 mc  from  doing  or  fuffering  th\-  blefled  Will.  Let 
 not  mv  Devotion  be  made  a  Pretext  to  cheat  and 
 defraud  my  Neighbour ;  neirher  let  the  Excrcife 
 of  Jultice  and  Morality  towards  Men  be  a  Plea 
 for  the  Ncglecft  of  my  Duty  tow  u'ds  thee.  Let  my 
 Charity  to  the  Poor  never  ferve  to  cover  my  In- 
 temperance ;  nor  my  Sobriety  exempt  me  from 
 feeding  the  Hungry,  and  clothing  the  Naked. 
 Make  my  Life  uniform  and  of  a  Piece,  th;'.t  the 
 Duties  of  both  Tables  may  take  Place  in  all  my 
 Adions  ;  that  my  great  Dcfign  being  thy  Glory,  I 
 may,  through  thy  inrinite  Mercy,  be  accepted  by 
 thee,  through  y<y//J  C^j^t// our  Lord.     Amen. 
 
 T 
 
 IV. 
 EACH  mc,  O  Lord,  in  all  my  Dealings  and  fcrSin- 
 Intercourfc  with  others,  to  exercile  true  Sim-  "i'rdV**" 
 Y  3  plicity  M-^n- 
 
S2&  Sf.  Matthew  fbe  Apoftte. 
 
 plicity  and  Singlenefs  of  Heart ;  never  to  compafs 
 any  Defign  by  infidious  Devices  and  falfe  Appear- 
 ances ;  nor  to  betray  my  Neighbour  by  not  per- 
 forming what  I  have  promifed.  Let  me  never  abufe 
 Men  into  a  falfe  Opinion  of  themfelves,  by  repre- 
 fenting  them  better  than  they  are.  Let  myTongue 
 be  the  true  Interpreter  of  my  Mind,  and  m/  E\'- 
 prefiions  the  lively  Image  of  my  Thoughts  and  Af- 
 fedions,  and  my  outward  Actions  exadly  agreea- 
 ble to  my  Purpofes  and  Intentions ;  that  fo  when 
 the  Secrets  of  all  Hearts  fliall  be  difcovered  at  thy 
 dreadful  Tribunal,  1  may  not  be  confounded.  O 
 bleiTed  Jejus^  with  the  Workers  of  iniquity,  who 
 will  not  be  able  there  to  hide  themfelves.  Grant 
 this  O  Lord,  iot  Jrfus  Cbriji's  Sxkz.     4>fien. 
 
 CHAP.     XXX. 
 
 ^antt  Matthew,  September  21. 
 
 Q^  J/J/HAT  Feftival  doih  the  Church  celebrate  this. 
 Day? 
 Lukev.27.      A.  That  of  St.  Matthew  the  Apoflle  and  Evan- 
 gelift,  who  was  alfo  called  Z.^-i^7. 
 Q^  What  zvas  /j/j  Extraction  ? 
 A.  Though  a  Roman  Officer,  yet  he  was  a  H^^ 
 irezv  of  the  Hebreivs ;   both  his  Names  difcover 
 him  to  be  of  J^zc^  Original,  and  probably  a  G^- 
 lilean. 
 
 Q^  What  was  his  Trade,  or  Way  of  Life  ? 
 Mat.  X.  3.      A.  1  hat  of  a  Pullican  or  Toll-gatherer  to  the  Ro^ 
 maiiSy  an  Office  of  bad  Report  among  the  Jews. 
 Q^  How  was  the  Ojffice  of  a  Publican  efieemed  a- 
 ,  viong  the ^om2.ns} 
 
 A.  It  was  once  accounted  a  Place  of  Power  and 
 Credit,  and  of  honourable  Reputation,  not  ordi- 
 narily conferred  upon  any  but    Reman  Knights  ^ 
 
 who 
 
St.  Matthew  the  A-poftk,  327 
 
 M'bo  being  fent  into  the  Provinces  to  gather  the 
 Taxes,  employed  under  them  the  Natives  of  the 
 Country,  as  perfons  bell  fkilled  in  their  own 
 Affairs. 
 
 Qj_  lV}jat  7nade  this  Officeyo  odious  to  the  Jews  ? 
 
 A.  The  Covetoufnefs  and  Exad:ion  of  thofe  that 
 managed  it ;  for  having  farmed  the  Cuftoms  of  the 
 Remans,  they  griped  the  People,  that'they  might 
 be  able  to  pay  their  Rent,  and  raife  Profit  to  thcm- 
 fclves  i  befides,  this  tribute  was  not  only  a  Griev- 
 ance to  their  Purfes,  but  an  Affront  to  the  Freedom 
 of  their  Nation,  a  (landing  Inllance  of  their  Slavery. 
 And  their  Brother  Jews  exercifing  this  Office,  ftill 
 provoked  them  more,  becaufe  it  obliged  them  to 
 converfe  frequently  with  the  Gentiles  which  they 
 held  unlawful,  and  thereby  they  feemed  to  confpire 
 with  the  Romans^  to  entail  {perpetual  Slavery  upon 
 their  own  Nation. 
 
 CX_  Hozv  did  the  Jevvifh  Nation  exprefs  their  Ah» 
 borrence  of  the  Publicans  ? 
 
 A.  By  counting  it  unlawful  to  do  them  any  Office 
 of  common  Kindnefs.  Money  received  of  theni 
 might  not  be  pur  to  the  reft  of  a  Man's  Eftate,  it 
 being  prefumed  ro  begot  by  Violence.  They  were 
 not  admitted  as  Perfons  fit  to  give  Evidence  in  any 
 Caufe.  They  w^re  not  only  Deprived  of  all  Com- 
 munion in  divineWorfhip,  but  fliunned  in  all  Affairs 
 of  Civil  Society,  it  being  efteemed  infamous  and  un^ 
 law'ul  to  marry  into  the  Family  of  any  fuch, 
 
 Q^  ///  zvhat  did  St.  Matthew's  Oj/ice  ?nore partis 
 cularly  conjiji  P 
 
 A.  In  gathering  the  Cufloms  of  all  Merchan- 
 dize that  came  by  the  Sea  of  Galilee^  and  the  Tri- 
 bute that  Paffengers  were  to  pay,  that  went  by 
 Water,  for  which  Purpofe  the  Office  was  kept  by 
 |he  Spa-fide.     And  here  it  was  that  Matthew  fat  Mat.ix.9, 
 
 y  '\  at 
 
3'^o  St.  Matthew  the  Apojlle, 
 
 at  the  Receipt  of  Cujiom  when  our  Saviour  called 
 him  to  be  a  Dilciple. 
 
 Q^  Is  it  probable  he  had  any  Knowledge  of  our 
 Saviour  before  he  was  called  F 
 
 A,  Yes ;  living  at  Capernaum^  the  Place  of 
 Chrifl's  ufual  Relidence,  where  his  Miracles  and 
 Sermons  were  frequent,  he  might,  in  fome  Mea- 
 fure,  be  prepared  to  receive  the  ImpreiTions  which 
 our  Saviour's  call  made  upon  him. 
 
 Q^  What  made  St.  Matthew 'j  Compliance  with 
 our  Saviouf's  Call  fo  very  valuable^ 
 
 A.  In  that  he  exchanged  rich  and  plentiful 
 Circumftances,  and  a  gainful  Trade,  for  Poverty 
 and  Hardlhip ;  quitti-ng  whatever  the  World  counts 
 dear,  and  preferring  the  Attendance  upon  the  Son 
 of  Many  who  had  not  where  to  lay  his  Head^  before 
 all  the  Advantages  of  Intereft  and  Relations. 
 
 Q.  Wherein  appeared  his  ^reat  Contempt  of  the 
 World?  ' 
 
 A,  Not  only  in  quitting  a  plentiful  Eftate  in  or- 
 der to  become  our  Saviour's  Difciple,  but  in  the 
 great  Abftemioufnefs  he  exerciled  in  the  remain- 
 ing Part  of  his  Life  ;  refufing  to  gratify  himfelf 
 with  the  ordinary  Conveniencies,  as  well  as  with 
 the  Pleafures  of  it ;  his  common  Diet  being  nothing 
 but  Herbs  and  RootSy  Seeds  and  Berries. 
 
 Q^  How  did  he  exprefs  his  Satisfaction  in  becom- 
 ing our  Saviours  Difci-ple  ^ 
 
 A.  By  entertaining  our  Saviour  and  his  Difci- 
 ples  at  a  great  Dinner  at  his  own  Houfe,  w  hither 
 he  invited  all  his  Friends,  efpecially  thofe  of  his 
 own  ProfeiTion ;  pioufly  hoping,  that  they  alfo 
 might  be  influenced  by  our  Saviour's  Converfe 
 and  Company. 
 
 Qj_  What  7nay  we  learn  fro7n-  our  Saviour'j  con^ 
 verfingfo  familiarly  with  the  worji  of  Men^  which 
 
 gave JuchOffence  to  the  Pharifees  ? 
 
 A>  That 
 
St.  M  itthcvv  f^e  Apoftle.  32^ 
 
 A  That  the  greatcfl:  Sinners  are  Obje^ls  of  our 
 Pity  rather  than  Contempt ;  and  that  we  oiij^ht 
 not  to  grow  taint  in  our  Endeavours  for  their 
 Convcrlion,  as  long  as  the  wonderful  Patience  of 
 God  bears  with  them.  That  our  Company  is  moft 
 fuitabie  where  the  Ncceirnics  of  Souls  do  require  it. 
 And  that,  in  order  to  reclaim  Sinners,  we  ought  to 
 prefer  Adts  of  Mercy  and  Charity  before  all  ritual 
 Obfervances,and  the  nice  Rules  of  Pcrfons  convcrf- 
 ing  with  one  another. 
 
 Q^  Wherein  appeared  that  Humility  for  ivhich 
 St.  Matthew  was  remarkable  ? 
 
 J.  In  that,  when  the  other  Evangelifls^  defcrib- 
 ing  the  Apojlles  by  Pairs,  conftantly  place  him  be- 
 foreSt.T/^ow(^/,hemodellly  places  himfelf  after  him. 
 And  when  the  reft  of  the  Evangdijls  record  the 
 Honour  of  his  Apolllelhip  under  the  Name  o^  Mat- 
 lhezi\  but  fpcak  of  his  former  fordid  Courfe  of  Life  Warkii. 
 under  that  of  Lriv,  he  himfelf  fets  it  down  with  all  I.u'uc  v. 
 its  Circumftanccs  under  its  own  proper  and  ufual  27- 
 Name. 
 
 Q^  Though  St.  Matthew  continued  zi-ith  the  reft 
 of  the  Apoflles  till  after  our  Z<9n/'s  Afccnfion,  zvhat 
 became  of  him  then  ? 
 
 A.  For  the  firfl:  eight  Years  he  preached  up  and 
 down  Judcca^  endeavouring  to  convert  his  Brethren 
 the  Jews  to  l\\zFaith  of  Chrift.  A  nd  when  he  betook 
 himfelf  to  the  propagating  the  Gofpel  among  the 
 Gentiles,  JEthiopia  is  genei-ally  afTigned  as  the  Pro- 
 vince of  his  Apnfolical  Miniflry  ;  where,  by  preach- 
 ing and  working  Miracles,  he  mightily  triumphed 
 over  Error  and  Idolatry  :  In  which  Country  it  is 
 rTioft  probable  he  fuffered  Martyrdom,  but  by  what 
 Kind  of  Death  it  is  altogether  uncertain. 
 
 Q^  Hozv  zvas  he  qualified  to  vcrite  his  Gofpel  ? 
 
 A.  By  being  an  Eye-witncfs  of  the  Life  and 
 A(^ions  of  our  blelfed  Saviour,  and  by  being  free 
 
 from 
 
C  2 
 
 330  St,  Matthew  ihe  ApBJlfe, 
 
 from  thofe  Temptations  which  prevail  upon  Men 
 to  impofe  upon  others. 
 
 Q^  When  and  upon  wbai  account  did  St.  Matthew 
 ivrite  his  Gofpel  ? 
 ircn.  lib.  A.  While  he  was  in  Palcjtine^  about  eight  Years 
 3.  cap.  1,  after  the  Death  of  our  Saviour,  at  the  Intreaty  of 
 Hierof.  the  JewiJ/j  Converts  and,  as  Epiphaniiis  tells  us,  at 
 cau:ch.  14  j.^^  Command  of  the  Apoflles.  And  being  dclign- 
 Eufeb.iib.  ed  for  the  Ufe  of  his  Countrymen,  he  writ  it  in  the 
 o'^'iib^'e  -^^^^^"^  Language,  as  is  generally  affcrted  by  all 
 '  Antiquity.  It  was  very  quickly  translated  into  Gr<f^/e; 
 fome  attributing  it  to  St.  John^  others  to  St.  Javics 
 the  Lejs  ;  the  Apojtles  approved  the  Verfionj,  and 
 the  Church  has  received  it  as  Authentic. 
 
 Q^lVhat  may  we  learn  from  the  Ohfervationofthis 
 Fejtival  f 
 
 A,  That  there  is  Mercy  for  the  worft  ofSinners, 
 if  they  forfake  their  Evil  Ways,  and  become  obedi- 
 ent to  that  Call,  which  their  own  Confciencesand 
 the  Exhortations  of  God's  Minifters  fo  frequently 
 found  in  their  Ears.  That  true  Repentance  confifts 
 in  fuch  a  Change  of  the  Heart  as  produces  fuch  Ac- 
 tions as  are  agreeable  toGod,and  avoids  fuch  where- 
 by we  have  formerly  offended  him.  That  Poverty 
 and  Want  are  chearfully  to  be  embraced  when  they 
 lie  in  theWay  of  ourDuty.  That  they  maybe  fome- 
 times  advifeable  topunilh  our  pall:  Extravagancies 
 by  forbearing  the  ordinary  Conveniencies  and  Ac-, 
 commodations  of  Life.  That  if  we  would  enter  into 
 thetrueSp"!ritofthisi'^(///'LW,  we fliould  imitate  that 
 Humility  and  Contempt  of  Riches,  which  was  fo 
 remarkable  in  this  blelfed  Apnjtle.  That  we  Ihould 
 keep  our  Minds  free  from  Covetoufncfs,  and  raife 
 them  above  the  World,  the  moft  dangerous  Enemy 
 to  our  Salvation. 
 
 Q^  Wherein  covfifts  ihe  Nature  0/ Covetoufnefs  ? 
 A.  In  an  immoderate  craving  and  Love  of 
 
 Riches, 
 
XVL, 
 
 St.  Matthew  the  ApqftJc.  331 
 
 Riches,  which  fliewshimfelfin  an  eager  and  inratu 
 ableDeiire  after  the  Things  ot  this  World  ;  though 
 we  employ  no  indired  Means  to  obtain  them ;  but 
 is  then  complete,  when  we  uie  any  unlawful  and 
 diflioneft  Ways  to  grow  rich,  and  are  anxious  to  ac- 
 quire the  good  Things  of  this  Life,  even  rhough 
 we  negled  thofe  which  are  infinitely  more  valuable. 
 When  we  are  fordid,  and  cannot  find  in  our  Hearts 
 to  enjoy  what  we  poffefs;  or  if  we  do,  fpend  it  up- 
 on our  Lufts,  and  never  futfer  thofe  who  are  in 
 Want  to  {hare  with  us.  When  we  make  Geld  our 
 Confidefice,  and  truft  in  it  as  our  chief  Happincfs. 
 
 Q^  JVhat  are  th^  mijchievous  Effedls  of  this  Vice 
 V)}jicb  our  blelTed  Apollle  entirely  conquered? 
 
 A.  It  alienates  the  Mind  from  God,  and  takes 
 Men  otf  from  the  Care  of  their  Souls;  v/e  cannot 
 Jerve  God  and  Mammon,  It  obflrudls  all  thofe  Luke 
 PaiTages  through  which  the  Confideration  of  Reli- le- 
 gion Ihould  enter  into  our  Thoughts  :  it  is  the  Pa- 
 rent of  moil  of  the  Fraud  and  Injuftice,  Cruelty  and 
 Opprellion,  Falfiiood  and  Perjury,  that  is  commit- 
 ted in  theWorld.  It  makes  Men  fail  in  the  Hour  of 
 Temptation,  fo  that,  when  they  fliould  quit  all  for 
 the  Sake  of  Religion  they  go  away  forrowful,  be- 
 caufethey  have  great  Pofieffions.  It  is  very  apt  to 
 blow  us  up  with  Pride,  and  to  make  us  over- value 
 ourfelves ;  and,  by  the  fame  Reafon,  inclines  us  to 
 defpifc  and  contemn  thofe  who  want  the  fame  Ad- 
 -vantages.  It  does  but  too  frequently  adminiller 
 tolntemperance  and  unlavv'fulPleafureSjand  is  made 
 inftrumental  in  gratifying  fome  irregular  PalTioa 
 that  governs  our  Minds. 
 
 Q.  Whence  appears  the  Unreafonablenefs  of  ibis 
 ViceF 
 
 A,  In  that  it  is  an  endlefs  and  infatiable  Appe- 
 tite, and  confequently  can  never  attain  that  Con- 
 tentment and  Satisfadion  it  propofes.  Befides,  it 
 ' purfues 
 
332  Sl  Matthew  /M  A'poftJc, 
 
 purfucs  Happinefs  by  falfe  Mcafures,  for  this  doth 
 not  confift  in  Abundance;  and  though  the  Luxury 
 of  Life  is  bound lefs,  yet  the  NccelTaries  and  Can- 
 venienccs  of  it  lie  within  afmall  Con:ipafs.  Great 
 Riches  are  fo  far  fronri  prolonging  our  Lives,  that 
 they  rather  (horten  them,  either  by  Labour  and 
 Care  in  getting  them,  by  Anxiety  and  tormenting 
 Cares  in  keeping  them,  or  by  Trouble  and  Vexation 
 in  looting  them;  they  neither  make  us  better  nor 
 wifer,  but  are  dangerous  to  ourVirtue,  and  tempt  us 
 to  play  the  fool.  They  cannot  preferve  us  from 
 Contempt  or  Misfortunes,  from  Difeafes  or  Pains  ; 
 they  neither  make  our  Friends  more  faithful,  nor 
 our  Children  more  dutiful,  neither  can  they  afford 
 us  any  Comfort  when  we  (land  moft  in  need  of  it, 
 at  the  Hour  of  D^ath.  But  we  muft  give  a  ftrid: 
 Account  at  thcDay  of  Jiidgmeni,  both  how  we  have 
 not  them,  and  how  we  have  ufed  them. 
 
 Q^  What  is  thebeji  Means  to  overcome  this  Vice  ? 
 A.  To  employ  our  chief  Care  and  Solicitude  a- 
 bout  the  Things  of  the  next  Life,  becaufe  great  in 
 themfelves,  and  of  an  eternal  Duration.      i  o  put 
 ourTrurt  and  Confidence  in  God,  w  ho  hath  promif- 
 Mat.  vi.     c<^>  liw't  feek  his  Kingdom  and  the  Right eoufnefs  there- 
 33-  ofy  all  ihefe  Things  JJoall  be  added  unto  us.     To  be  con- 
 
 tent with  fuch  Things  as  we  have,  and  to  rely  up- 
 on Providence  by  the  ufeof  juft  and  lawful  Means 
 to  increafe  them  as  he  (hall  think  fit.  To  confider 
 theUncertaintyofRicheSjthat  they  make  themfelves 
 Wrings,  and  fiy  away  ;  and  that  we  can,  by  no  hu- 
 man Means,  fecure  the  Enjoyment  of  them.  That 
 if  we  could  fix  them,  yet  that  Life  is  always  upon  the 
 Wing,  and  when  we  have  heaped  up  Riches,  we 
 pfaim.  cannot  tell  lahojball  gather  them.  To  be  chari- 
 table in  fome  Meafure  to  the  Proportion  of  what  we 
 have  received  ;  to  be  rich  in  good  Works,  and  ready 
 todiflribute. 
 
 6  The 
 
 JXXIX. 
 
o 
 
 St,  Matthew  fhe  Apojile.  333 
 
 The    PRAYER'S. 
 
 I. 
 ALMIGHTY  God,  who  by  thy  blefTed  Againft 
 Son  didft  call  Matthew  from  the  Receipt  oj  ^X"""^* 
 Cuftom  to  be  an  Apoftle  and  Evangelift,  grant  me 
 Grace  to  forfake  all  covetous  Defires,  and  inordi- 
 nate Love  of  Riches,  and  to  follow  the  fame  thy 
 Son  Jefus  Chrift,  who  liveth  and  reigneth  with  thee 
 and  the  Holy  GhoR,   one  God,  World  with  ut 
 End.     Afnen. 
 
 n. 
 
 ALMIGHTY  and   everlafting  God,   give  Fonhein- 
 unto  me  the  Increafe  of  Faith,  H::)pe,  anc  chJ,fti°L 
 Charity ;  and,  that  I  may  obtain  that  which  thou  Virtues. 
 dolt  promife,  make  mc  to  love  that  which  thou 
 doft  command,    through  Jefus  Chrijl  our  Lord. 
 A7nen. 
 
 in. 
 
 ALMIGHTY  and  mofl:  gracious  God,  in  Againd 
 all  my  Paffage  through  this  World  and  my  ^°^"°"^- 
 manifold  Concerns  in  it,  fuffer  not  my  Heart  to 
 •be  too  much  fet  upon  it.  Let  not  my  Purfuit  of 
 tem.poral  Things  rob  me  of  that  Time  which  ought 
 to  be  employed  in  the  Concerns  of  my  Soul,  nor 
 divert  me  from  the  fcrious  Thoughts  of  the  World 
 to  come.  Let  not  the  Cares  of  this  Life,  nor  the 
 Importunity  of  Bunnefs,  mak€  me  neglect- divine 
 and  fpiritual  Employments,  nor  difturb  me  in  the 
 Performance  of  them.  Make  me  charitable  to 
 thofe  that  are  in  Want,  willing  to  diftribute,  and 
 ready  to  communicate  to  the  ISleceflities  of  my 
 Brethren.  Let  me  efteem  no  Lofs  comparable  to 
 that  of  Innocence  and  of  a  good  Confcience,  nor 
 harbour  any  Fear  like  that  of  thy  Difplcafure  and 
 
 of 
 
334-  '^^-  Michael  and  all  Angets. 
 
 of  the  intolerable  and  eternal  Pains  of  Hell-firCi 
 Let  thy  Laws,  O  my  God,  diredt  all  my  Steps  in 
 my  grcateH:  Dangers  ;  and  make  me  more  ftudious 
 in  all  my  Counlels  of  what  is  lawful  for  me,  than 
 of  what  feems  ferviceable  and  advantageous  to  my 
 worldly  Circumftances.  l.-et  me  never  floop  to 
 any  Sin  in  Hopes  to  advance  or  preferve  thofe 
 Riches  which  thy  Bounty  hath  beftowed  upon  me, 
 that  my  Mind,  being  purged  from  all  covetous  Af- 
 fedions,  my  great  Care  may  be  to  provide  for  Eter- 
 nity, and  to  lay  up  a  Treafure  in  Heaven,  which 
 faiiech  not:  That  when  my  Body  fhall  tumble  in- 
 to Duft,  my  Soul  may  be  received  into  thofe  eter- 
 nal Manfions  of  Glory,  which  thou  haft  prepared 
 for  all  that  love  and  fear  thee,  through  Jejiis  Chrijl 
 our  Lord.     Amen. 
 
 IV. 
 
 >Bp.rvor,  f^\  LORD  God,  who  refifteth  the  Proud,  and 
 for  Humi-  \^  givcth  Gtace  to  the  Humble;  endue  me  with 
 "^*  fuch  Humility  of  Soul,  and  Modefty  of  Behaviour, 
 that  my  Looks  may  not  be  proud,  nor  myThpughts 
 arrogant,  nor  my  Defigns  ambitious  ;  but  that,  be- 
 ing reftrained  from  all  Vanity  artd  Pride,  and  my 
 Affetftions  weaned  trom  a  great  Opinion  and  Love 
 of  myfeif ;  1  may  truft  m  thee,  follow  the  Exam- 
 ple of  my  blelTcd  Mafter,  and  receive  thofe  Pro- 
 jmifes  thou  haft  made  m  our  Lord  and  Saviour  J<!'^ 
 Jus  Cbrift.     Amen. 
 
 CHAP.    XXXL 
 
 g)aint  Michael  aiiD  all  Slngeljf. 
 
 September  29. 
 
 Q^  mrHAr  Feftival  doth    the  Church  this  Day 
 celebrate  f 
 
 A.  That 
 
St,  Michael  a/jJ  all  Angels,  33^ 
 
 A.  That  of  St.  Michael  and  all  Angels, 
 
 Q^  What  Account  have  'we  from  Scripture  of  St. 
 Michael  ? 
 
 A.  That  he  was  an  Archangel,  who  prefided  over  Dan.  x.13, 
 the  7^w//Z>  Nation  (ftyled  one  ot' the  chief  Princes) 
 as  other  Archangels  did  over  the  Gentile  World, 
 as  is  evident  of  the  Kingdom  of  Perjia^  and  the 
 Kingdom  of  Gr^^'tr,  frcvn  Daniel ;  that  he  had  an 
 Army  of  yf/7^r/j  under  his  Command  and  Condudt, 
 that  he  fought  with  the  Dragon,  or  Satan,  and  his  Rev.xii.7. 
 Angels,  and  that  contending  with  the  Devil,  he  •^"'^*^  '"* 
 difputed  about  the  Body  of  Mo/es, 
 
 Q^  IVbat  doth  the  Fight  mentioned  in  the  Revela- 
 tion, of  St.  Michael  and  his  Angels  againjl  the  Dra- 
 gon and  his  Angel  s,  moft  probably  fignify  f 
 
 A.  Some  great  Authors  refer  it  to  the  Contefl  Grot. 
 that  happened  at  Rome  between  St.  P<"/<?r  and  Simon  "■*""'• 
 Magus ;  when  that  Apoftle,  by  the  Efficacy  of  his 
 Prayers,   entirely  prevailed  againfl:  the  feducing 
 Arts  of  that  Magician.     Others  underftand  by  it 
 thofc  violent  Pcrfecutions  the  primitive  Church 
 laboured  under,  more  or  lefs,  tor  Three  Hundred  i^cdc. 
 Years,  and  which  happily  ceafed  when  the  Powers 
 of  the  World  became  Chriflian.     It  is  generally 
 agreed,  that  it  denotes  fomc  eminent  Victory  of 
 the  Chriftian  Church,  by  the  AfTillance  of  ihefe 
 miniftring  SpiriUj  over  the  Power  and  Malice  of  the 
 Devil  and  his  Inftruments,  who  fct  thcmfelves  with 
 all  their  Might  to  pcrfecute  and  dcftroy  it. 
 
 Q.  To  zvhat  fnrmn-  Difpute  doth  this  Fight  of  the 
 good  and  bad  Angela  fecm  to  allude  r* 
 
 yl.  To  the  Expulfior,  of  Lucifer,  and  the  rebel- 
 lious Angels,  from  the  Prcfencc  of  God.  It  being 
 very  credible  that  God  fhould  make  UCc  of  fome 
 of  his  heavenly  Hoft  to  drive  thofc  from  hi^  blefT- 
 cd  Manfions,  who  had  made  thcmfelves  the  jufl 
 Objects  of  his  Wrath.  And  upon  this  Account  it 
 may  be  thought  that  the  Pr:j:cc  of  thofc  Angels 
 
 that 
 
33^  St.  Michael  and  all  Angeb. 
 
 that  fought  againfl:  Satan  ,  obtained  the  Name  of 
 Michael^  which  in  the  Hebrew,  fignilies  zvho  is  as 
 Godj  in  that  he  fupprefles  the  Arrogancy  of  LucU 
 fer,  who  went  about  to  make  himfelf  in  fome  Senfe 
 equal  with  God. 
 
 Q.  IVhat  is  fuppofed  to  be  the  Conteft  about  the 
 BodyofMoks} 
 
 A.  Some  think  the  Controverfy  was  about  re- 
 edifying  the  Temple  and  reftoring  the  Service  of 
 Ham.       God  among  the  Jews  at  Jerufalem,  and  that  this,  in 
 a  figurative  Senfe,  may  as  fitly  be  flyled  the  Body  of 
 Mojes,  as  the  Chridian  Church,  or  alTembling  of 
 jadev.  9.  c}-^j.|^j^„3  fo^.  the  Service  oi  CbriJI,  is  called  the 
 Body  ofChrift;  and  for  Proof  of  this  is  urged,  that 
 the  Paifagc  of  St,  Jude  is  cited  from  the  Prophecy 
 Zich,  iii.  of  Zachariab,  where   this    Matter  is    treated  of. 
 Others  take  the  Body  oiMoJcs  in  a  literal  Senfe, 
 and  are  of  the  Opinion  tharSt.M/V/^^f/,  by  the  Order 
 of  God,  hid  the  Body  of  Mo/>i  after  his  Death,  and 
 that  the  Devil  endeavoured  to  difcover  it,  as  a  fit 
 Means  to  entice  the  People  to  Idolatry  by  a  fuper- 
 Iticious  Worfnip  of  his  Relifls. 
 
 Q.  What  is  particularly  ohfervable  in  the  Manner 
 o/*^/. Michael's  Conteft  zvith  the  Devil? 
 
 A.  That  notvvithflanding  he  might  have  faid  a 
 ■     great  dealof  Evil  juftly  of  him,  yet  he  would  notufc 
 any  reproachful  Words,  and  Bitternefs  or  Execra- 
 tion againft  him,  but  faid,  The  Lord  rebuke  thee, 
 
 Q^  VVhatJJjoald  this  teach  us  ? 
 
 A.  It  fliould  make  all  Men,  but  efpecially  thofe 
 who  are  as  Angels  of  God  in  the  Church,  alhamed 
 and  afraid,  particularly  in  Controverfies  of  Reli- 
 gion, to  ufe  railing  and  injurious  Refiedlions  ;  fince 
 fuch*  opprobrious  Language  neither  becomes  the 
 Nature  of  their  Office,  nor  their  Charader  as 
 Chriftians. 
 
 Q,  IFhat  is  meant  by  the  IVord  kn^d  ? 
 
 A.  In 
 
 ^isdc  V.  9. 
 
St.  Michael  and  all  A?igels.  337 
 
 A.  Ill  a  general  Senfc  it  iignifics  no  mo^c  than 
 a  Mcflcnger,  or  Embaflidor  employed  upon  ano- 
 ther's Errand  ;  but  in  Scripture,  and  in  comtnon 
 Way  of  fpeaking,  it  is  taken  for  a  cclef|-ial  Spirit, 
 a  divine  Sort  of  a  MelFengcr  made  and  employed 
 by  and  under  God. 
 
 Q^IFbdt  Proof  is  there  of  ihe  ExiJIenceo/Ancyeh  ? 
 
 J.  The  general  Confcnt  and  Tradition  of  Man- 
 kind concerning  it,  and  their  Minirtry  about  us  ; 
 confirmed  by  the  clear  and  cxprcfs  Tcffimony  of 
 Scripture,  which  gives  us  an  Account  of  their  ap- 
 pearing to  the  Patriarchs  and  holy  Men  of  old. 
 
 Q^  Are  Angels  pure  Spirits  F 
 
 A.  It  is  the  mod  current  opinion  of  the  Chrif- 
 tian  Church,  and  feems  molt  agreeable  to  Scrip- 
 ture, that  yliv^els  are  pure  Spirits,  without  any 
 Thing  that  is  material  and  corporeal  belonging  to 
 them  ;  but  }et  fo  that  they  have  a  Power  toalllime 
 thin  and  airy  Bodies,  and  can,  when  they  plcafc, 
 appear  in  human  Shape,  as  they  are  frequently  in 
 Scripture  fa  id  to  have  done. 
 
 Q^  Have  notfome  Kind  of  Bodies  been  altrihuted 
 to  Ang-els  ? 
 
 A.  Not  only  the  ancient  Philofophers^  but  fome 
 of  the  Primitive  Fathers  were  of  this  Opinion,  and 
 they  made  them  to  confifl:  of  the  purcll  and  iincft 
 Matter  which  they  call  ^Ethereal ;  grounding  this 
 Conjedurc  upon  a  Pious  Belief,  that  it  is  the  pecu- 
 liar Excellency  and  Prerogative  of  the  divine- Na- 
 ture, to  be  a  pure  and  iimpl-j  Spirit,  v\  holly  fcpa- 
 rate  from  Matter. 
 
 Q^  If- hat  are  the  Properties  of  good  A'Ugcls  ? 
 
 A.  They  are  faid  in  Scripture  zoexcel  in  Streno-/h,  Pfai.  cii?. 
 t«  oe  endowed  with  great  KnozvIed?e  and  ////uW;,  ^°.' 
 to  be  emment  \ox  Purity  and  Holinejs^  whence  the  mv.  t;. 
 Title  is  given  them  of  the  holy  Angels.     Bclidcs,  J^^^  ^^^ 
 they  arc  reprrfented  as  full  of  H-iy,7s^  to  denote  ai"! '  '*'^''* 
 the  great  Ai'/ivity  and  ^zviftne/s  of  their  Moiions. 
 
 Z  And 
 
53^  St.   Michael  and  all  Angels. 
 
 And  their  Office  confifts  in  conftantly  attending 
 upon  the  great  and  glorious  King  of  Heaven  and 
 Earth,  expeifling  his  Comnnands,  and  ready  to  exe- 
 cute his  WilL 
 
 Q^  Wherein  conjijls  the  Miniftry  of  good  Angels  ? 
 A.  In  declaring,  upon  Occaiion,  the  Mind  and 
 Will  of  Chrift  to  his  Church  ;  for  thus  moft  of  the 
 divine  MelTages  were  conveyed  to  \.ht  Prophets ; 
 Xukei.     and  there  are  frequent  Inftances  of  it  in  the  New 
 Luke  'li.    Teftament ;  as  in  the  Cafe  o^Si.John  Baptiji's  Birth, 
 10/  '  *    the  BlfJJed  Firgin's  Conception,  our  Saviour's  Birth 
 Vu'il'i''  ^nd  Refurredtion.     In  guarding  and  defending  us 
 Gcn.x'ix.  from  outward  Dangers,  and  from  the  fury  of  evil 
 ib.  32'      Spirits,  either  by  removing  fuch  evil  Accidents 
 from  us,  as  in  the  Courfe  of  Neceflary  Caufes  muft 
 have  befallen  us ;  or  by  diverting  the  evil  Intention 
 of  our  Enemies  againft  us  ;  and  fometimes  by  fore- 
 warning us  of  approaching  Danger,  by  fome  exter- 
 nal Sign   or  unaccountable   Impreffion  upon  our 
 Fancies.     And  when  we  are  befet  by  evil  Spirits, 
 they  either  affifl  us  in  our  Conflids  with  them,  or 
 (ihafe  them  away  from  us  when  we  are  no  longer 
 able  to  withftand  them. 
 
 Qj_  fVhai  has  been  the  general  Opinion  of  Man- 
 kind about  Guardian  Angels  f 
 
 A.  There  was  a  common  Opinion  among  the 
 Heathens^  and  a  conftantTradition  among  the  J^wj", 
 that  every  Man,  at  leaft  every  good  Man,  had  a 
 Guardian  Angel  appointed  him  by  God,  to  take  a 
 fpecial  Care  of  him  and  his  Concerns,  both  Spiri- 
 tual and  Temporal ;  and  we  find  the  beft  Men,  a- 
 mong  the  Jews  did  at  leaft  believe  the  common  Mi- 
 niftry  of  good  Angels  about  good  Men,  and  their 
 Cen.  xxiv,  n^ore  efpccial  Care  o{ particular  Perfons^  upon  par- 
 pf."  xxxiv.  ticular  and  great  Occalions,  as  is  plain  in  Abraham 
 
 l\  9'  ^^.\--  and  David.     And  this  Tradition  of  the  Jezvs  feems 
 
 Mat.  xvui.  ,  ^11  11  o        ■  • 
 
 to  be  confirmed  and  approved  by  our  davtour^  in 
 that  Caution  he  gives  us,  Not  to  defplfe  one  of  thefe 
 
 liltle 
 
 10. 
 
S/ .  Michael  and  all  Angels.  339 
 
 little  Oues^  becaufe  /'/  Heaven  their  Angels  alzvays  be^ 
 hold  the  Face  of  his  Father ;  and  the  firlt  Chriltiaiis 
 feerned  to  be  of  the  fame  Mind,  when,  being  told 
 l\\-xt  Peter  was  at  the  Door,  they  faid  it  was  hisAasxii. 
 AngcJy  thinking  that  he  himfelf  was  fait  in  Prifon  ;  »5- 
 for  which  Saving  there  could  be  no  Reafon,  had 
 there  not  been  a  current  Opinion  among  them  of 
 Guardian  Angels  :    And  their  being  Jent  forth  to  mi-  H;b.i.i4. 
 iiifler  to  them  that  Jljall  be  Heirs  of  Salvation^  fup- 
 pofcs  them  to  be  ready  at  Hand  to  do  all  good  Of- 
 fices to  good  iMcn. 
 
 Q^  Hovj  are  the  good  Angels  farther  employed  about 
 good  Men  ? 
 
 A.  Being  peculiarly  prefent  in  the  public  Af- »Cjr. xi. 
 fcmblies  of  God's  WorQiip,  they  allift  good  Men  '°" 
 in  the  Difchargc  of  their  religious  Offices :    And 
 at  the  Ho'jr  of  Death  they  ftand  by  them  in  that 
 great  Conflidf,  and  convey  their  feparated  Spirits 
 into  the  Manfions  of  the  Blelfed  ;   which  is  con- 
 firmed by  our  Saviour,  when  he  tells  us,  upon  La-  Luke  xvi. 
 'zarus's  Death,   that  he  was  carried  by  Angels  into  ^^• 
 Abraham'^  Bofom.     Bcfides,  at  the  Day  of  Judg- 
 ment they  fhall  be  great  Inrtruments  of  the  Refur- 
 recftion  of  their  Bodies,  and  the  Re-union  of  them  ^at.  xiii. 
 to  their  Souls  ;  as  our  blclTcd  Saviour  declares  in  39. 49- 
 St.  Matthew. 
 
 Q^  IFfjerein  doth  the  Mmi^ry  of  bad  length  con^ 
 fiji^ 
 
 A.  In  trying  and  excrcifing  the  Righteous,  as  josj.&ii. 
 \\as  the  Cafe  of  Job,  and  the  Church  of  Smyrna;  ^tUl 
 in  puniihing  the  Wicked,  as  was  the  Cafe  of  Saul  h-  , 
 Jind  Abab,  and  in  executing  Vengeance  on  them  in  xx*?i."^o. 
 another  World.  They  fee  themfeives  in  Oppofuion  arc. 
 to  the  Glory  of  God,  and  the  Salvation  of  Man- 
 kind;  though  they  arc  rcltrained   in   the  Excrcife 
 of  their  Power;  beyond  which  they  cannot  exert 
 it  without  divine  PermiiTion. 
 
34*3  St.  yiizYidLtl  ami  alt  Angels, 
 
 Q^  If  good  Angels  are  appointed  by  God  to  he  mi- 
 nijiring  Spirits  ^  and  are  Jo  ready  to  help  us^  ought  zve 
 not  to  vvdrfhip  them  P 
 
 A.  We  may  reafonably  conclude,  from  the  Na- 
 ture of  their  Employment,  that  we  ought  not  to 
 •worfhip  them,  fmce  they  minifter  to  us;  and  in 
 this  feems  to  lie  the  Forceof  the  Angel's  Reafon- 
 ing  in  the  Revelations,  where  he  forbids  St.  John 
 to  worjbip  him  hecaiife  he  zvas  his  Fellow-Servant. 
 Rev.  xxH.  Befides,  it  is  feverely  reproved  by  St.  Paul:  Let 
 Coi.ii.  28.  ^^^  Man  deceive  you  in  a  voluntary  Humility,  andwor- 
 Jhippingof  Angels,  not  holding  the  Head,  The  Scrip- 
 ture diredling  us  to  the  Mediation  only  of  one  Me- 
 diator between  God  and  Man,  vi'z,.  the  Man  Chrifi 
 
 Q^  IVhy  do  zve  celebrate  this  Feftival  ? 
 
 yl.  To  exprcfs  our  Thankfulnefs  to  God  for 
 thofe  many  eminent  Advantages  that  the  Chrijiian 
 Church  has  obtained,  by  the  Miniftry  of  the  Holy 
 Angels,  over  the  Power  and  Malice  of  the  Devil 
 and  thofe  mifchievous  Inllruments  he  has  em- 
 ployed to  deftroy  it. 
 
 Qj_  JVhat  Inftru^ions  do  the  Fidelity  and  2.eal  of 
 St,  Michael  offer  to  the  Governors  of  the  Church, 
 ijcho  are  Angels  of  God  ? 
 
 A.  That  it  is  not  enough  todifcharge  their  Du- 
 ty by  living  well  themfelvcs,  but  that,  befides  the 
 Care  of  their  own  Condu(5l,  they  are  obliged  to 
 watch  over  the  Condud:  of  others ;  and  with  Bold- 
 nefs  and  Courage  to  oppofc  all  profane  Contem- 
 ners of  Religion,  tliofe  Rebels  that  are  at  Defiance 
 with  Gcul,  be  their  (^laUty  and  Power  never  fo 
 great  and  terrible. 
 
 Q^  What  ma v  zi-e learn f  wi  the ^Obftrvalion oflhii 
 Fern  val? 
 
 A,  To  adore  thcWifdom  and  Goodncrs  of  God, 
 
 in  appointing  luch  excellent  and  glorious  Beings  to 
 
 ininiitcr  to  our  Salvation;  and  to  be  thankful  to 
 
 A  '    "  him 
 
Sf,  Michael  and  all  Angds,  ^'^41 
 
 Mm  for  the  invifible  Aid  and  Protctflion  \vc  receive 
 I'rom  them.  To  comfort  ourfelves  againlt  the  \^i- 
 gilancy  the  Power  of  the  Devil,  with  the  alFiired 
 Afliftance  oC good  Jtif^cls,  who  are  as  Powerful  and 
 forward  to  do  us  Good,  as  the  others  are  malicioirs 
 and  bufy  to  do  us  Mifchicf.  To  behave  ourfelves 
 with  great  Gravity  and  Reverence  in  the  public 
 Worlhip  of  God,  becaufe  thofc  excellent  Beings 
 attend  to  obferve  our  outward  Carriage  and  De- 
 portment. To  imitate  their  Example  in  fervjng 
 God,  with  the  fame  Rcadinefs  and  Diligence,  with 
 the  fame  Chearfulnefs  and  Zeal,  that  they  do  in 
 Heaven.  To  condefcend  to  the  meaneft  Services 
 for  the  Good  of  others  ;  efpecially  with  all  out 
 Might  to  help  forward  the  Salvation  of  our  Neigh- 
 bour. Never  to  defpife  any  good  Man,  be  his  Cir- 
 cumftanccs  never  fo  mean,  becaufe  he  is  dear  to 
 God,  and  under  the  peculiar  Care  of  the  holy  Angels. 
 To  fecuretheirMiniftry  to  ourfelves,  by  continuing 
 found  and  holy  Members  of  the  Catholic  Churchy  w  ho 
 are  the  declared  Heirs  of  Salvnticn. 
 
 Ci_  What  may  all  Chrijiians  learn  f torn  the  Beha^ 
 viour  o^ St.  Michael.  / 
 
 A.  To  avoid  the  fcandalous  and  unchriftian  Prac- 
 tice oi  E'jil-Speaking^  the  Seed  of  all  Evil,  and  the 
 Pell  of  Civil  Society,  which  we  are  fo  apt  to  fall 
 into,  and  yet  we  find  it  fo  hard  to  repent  of,  by  Rea- 
 fon  of  the  Difficulty  of  making  fuch  Reparations  as 
 are  neceflary  upon  fuch  Occafions. 
 
 Q^  irhereiu  corij/jh'  the  Nature  of  Evil-fpeaking  ? 
 
 A.  In  divulging  any  111  we  hear  or  know  con- 
 cerning our  Neighbour,  whether  true  or  falfe, 
 whereby  his  good  Name  is  impaired  by  our  Words 
 or  AcVions.  For  the  Motion  of  the  Head  or  Hand, 
 a  Smile  or  Caft  of  the  Eye,  is  capable  of  tarnifli- 
 ing  the  brighttll Reputation,-  nay, even  Silence  it- 
 felf,  if  it  appears  aftccled  and  mylkrious,  ftiall  t>c 
 US  eifccUml    to    that  Purpoic  as  the  mofl  cnve- 
 
 Z  3  noiped 
 
342  St.  Michael  and  all  Angels. 
 
 nomed  Satire.  If  the  Matters  we  objett  againft 
 him  are  talfe,  or  doubttul  and  uncertain,  it  is  Ca- 
 lumny or  Slander ;  if  the  Evidence  we  proceed 
 upon,  be  not  fufficient,  it  is  rajh  Judgment;  and  a 
 .  Pronencfs  to  blame  and  condemn  others  is  Cptjori- 
 oujnejs. 
 
 Q^  But  may  we  not  /peak  that  Evil  of  our  Neigh-,- 
 hour  which  we  knozv  certainly  to  he  true  ? 
 
 A.  I  think,  except  fome  Inftances  o(  Jujlice  ox 
 Charity  require  it,  we  ought  not  to  expofe  our 
 Neighbour's  real  Faults,  becaufe  we  are  not  wil- 
 ling that  all  that  is  true  of  ourfelves  Ihould  be  ex^ 
 pofcd  to  public  View;  and  it  is  contrary  to  that 
 Love  we  owe  to  our  Neighbour,  which  (liould 
 make  us  ready  to  cover  and  conceal  all  Things 
 that  are  defedlive  in  him,  and  which,  if  known, 
 may  tend  to  leflen  that  good  Name  and  Reputa- 
 tion he  has  in  ihe  World. 
 
 Q^  How  is  this  Vice  condemned  in  Scripture  ? 
 
 Mat.  XV.        A,  The  Scriptures  place  it  in  the  Company  of 
 
 ^9"  the  worft  of  wicked  Aciiions :  Out  of  the  Hearty 
 
 fays  our  Saviour,  proceed  Evil  Thoughts^  Murders^ 
 
 Rom. i. 29.  Adulteries,  falfe  IVitnefs,  Evil-fpeakings.     St.  Paul 
 
 ^  '     '     ranks  Backbiters  with  the  black  Crimes  of  thofe 
 
 who  ^rt  given  up  to  a  reprobate  Mind,  and  which,  in 
 
 the  Judgment  of  God,  are  worthy  of  Death  ;  and^ 
 
 I  Cor.  vi,  the  fame  Apoftle  puts  Slanderers  and  Revilers  with 
 
 ^°'  thofe  that  fliall  not  inherit  the  Kingdo?n  of  God;  and 
 
 s  Tim.  iii.  when  he  reckons  up  the  Sins  of  the  lafl  Times, 
 
 I'pet.  ii    Evil-fpeakers  are  in  the  Lift  of  that  black  Cata- 
 
 1.  logue.     Si.  Peter  ]o'ms  Evil fpeakings  with  Malice, 
 
 Hypocrify,  and  Envy,  Offsprings  of  Hell,  which 
 
 Ver.  2.      we  muft  lay  afide  entirely,  if  we  delire  the  Jincere 
 
 Milk  of  the  Wordy  that  we  jn  ay  grow  thereby:  And, 
 
 notwithflanding  the  highefl  Pretences  to  Religion, 
 
 James  t.    St.  James  affures  us,  that  he  who  bridleth  not  his 
 
 ^^'  Tongue^  that  Man' s  Religion  is  vain. 
 
 Q^  Wherein  appears  the  Heinoufnefs  of  ibis  Vice  ? 
 
 A.  In 
 
S/.  Michael  and  all  Angels.  343 
 
 A.  In  that  it  robs  our  Neighbour  of  one  of  the 
 moft  valuable  Things  in  the  World,  which  is  often 
 purchafed  at  the  Hazard  of  his  Life,  his  Reputa- 
 tion  and  good  Name,  in  the  Judgment  of  Sobtnon^ 
 letter  than  precious  Ointment.  In  that  it  is  contrary  Eccief. 
 to  that  wife  Dicftace  of  Nature,  of  doing  to  others  as  ^'^  *• 
 zve  would  they Jhoiild  do  unto  us^  and  is  an  open  Vio- 
 lativi  of  that  Chriftian  Dodlrine  of  Charity y  fo  dear 
 to  our  Saviour,  by  which  he  diftinguifhed  his  Yyi^^-. 
 ciples,  and  which  was  to  remain  as  the  true  Cha- 
 rade of  the  Children  of  God.  It  is  the  Sign  of  a 
 weak  Mind  that  is  not  able  to  bear  the  Luftre  of 
 Merit  and  V^irtue;  theMarkofameanandcruelTem- 
 per,  unworthy  of  a  Man,  to  delight  in  wounding  our 
 Neighbour,  or  to  widen  thofe  Wounds  others  have 
 made. 
 
 Q^  IVbat  are  thofe  Difguifcs  in  zi'hich  this  Via 
 too  often  appears  f 
 
 A.  Sometimes  it  puts  on  the  Appearance  of 
 Friendihip,  and  is  ufliered  in  with  great  Commen- 
 dations ;  that  the  Wound  that  is  given  may  be  fure 
 and  deep.  Sometimes  it  counterfeits  the  Shape  of 
 Zeal  for  God's  Glory  :  It  pretends  to  be  Love  of 
 JufticeandacompallionateSenlcoftheFaults  of  our 
 Neighbour,  or  a  violent  and  juft  Sorrow  caufed  by 
 that  Outrage  that  is  done  to  God.  But,  whatever 
 falfeReafons  may  be  given  for  this  Practice,  it  is  al- 
 ways a  Breach  of  thegreatDuty  of  Charity,  and  it  isa 
 Mark  ot  falie  Dcvorion  to  tear  in  Pieces  the  Reputa- 
 tion of  thofe  thatoppofeourDcfigns,  and  to  thinkto 
 make  an  agreeable  Ottering  to  God  of  what  we  fa- 
 crifice  either  to  our  Kevenge  or  to  our  Jealoufy. 
 
 CX  Hozvfhouid  ive  behave  ourfeheswhen  zve  hear 
 our  Neigblour  ill-fpoken  off' 
 
 A.  We  Ihould  endeavour  to  divert  fuch  Dif- 
 
 courfe,  and  difcourage  fuch  Sort  of  Converfution 
 
 by  all  prudent  Mtrhods.     We  iliould  urge  what 
 
 Z  4  wc 
 
3  44  ^^'  Mich ael  a^jd  all  Angels. 
 
 we  can  in  our  Neighbour's  Vindication,  and  upon 
 this  Occaiion  cite  the  Examples  of  fuch  innocent 
 Pcrfons  as  have  been  oppreiTed  with  Calumny.    We 
 fhould  difcover  the  Contradiflion  and  Impofiibi- 
 lityofwhat  is  advanced  to  defame  him,  if  the 
 Matter  will  admit  of  it.     We  may  appeal  to  his 
 part  Actions ;  and  to  the  ill  Reports  concerning 
 him,  oppofe  all  the  Good  that  is  otherwife  known 
 of  him,  to  weaken  the  Detraction,  and  to  take 
 off  the  Credit  of  it.     if  the  Matter  is  too  evident 
 to  be  denied,  we  may  endeavour  to  diminifh  the 
 Guilt  of  it  by  imputing  it  to  Ignorance  or  Surprize, 
 or  to  the  Strength  of  Temptation,  and  by  owning 
 that  the  beft  People  might  have  found  Difficulties 
 in   fuch  dangerous  Circumftances.     But   by    uq 
 Means  murt  we  (hew  any  Plcafure  or  Satisfidioii 
 -  in  what  is  related  to  our  Neighbour's  Prejudice, 
 left  we  encourage  the  Detractor,  and  become  Par- 
 takers with  him  in  his  Guilt. 
 
 Q^  How  may  we  conquer  this  epidemical  Vice^^ 
 Jo  injurious  to  our  Salvation? 
 
 A.  By  mortifying  thofe  irregular  PafTions  from 
 whence'this  unchriltian  Pradice  does  proceed ;  as 
 our  Pride y  which  ialfely  perfuades  us  that  we  exalt 
 ourfelves  by  debaling  others  ;  our  E?ivy,  which 
 makes  us  look  upon  the  Happinefs  of  others  with 
 an  evil  P^ye,  and  provokes  us  to  diflurb  it ;  our 
 Malice  and  Revenge,  which  prompt  us  to  inju- 
 rious Refentments  ;  our  impertinent  CurioJitVy  which 
 is  always  meddling  with  what  does  not  belong  to 
 us.  But  nothing  is  more  neceflary,  in  order  to 
 mafier  this  reigning  Sin,  than  a  firm  Refolution 
 never  to  fpeak  the  leall:  111  of  any  one ;  for  who- 
 ever gives  himfelf  the  Liberty  to  publifh  the  Evil 
 he  knows  of  another,  though  never  fo  inconsider- 
 able, whoever  talks  with  Pleafure  of  fuch  Faults, 
 though  known  by  every  Body,  may  be  Jikely  to 
 iall  into  real  Defamations.     For  it  is  difficult  to 
 
 flop. 
 
Sf.  Michael  arid  all  Angeb.  34  r 
 
 l^op  where  the  Power  and  Corruption  of  Nature 
 is  llrong;  bclides,  by  indulging  fmall  Negleds 
 we  fortify  our  evil  Inclinations,  and  by  Degrees 
 contract  a  Habit  of  Detraction. 
 
 o 
 
 The     PRAYERS. 
 
 r. 
 
 EVERLASTING  God,  who  hafl:  ordained  For  the 
 and  conftitutcd  the  Services  of  Angels  and  L^'^aq^'J"* 
 Men  in  a  wonderful  Order  ;  mercifully  grant,  that 
 as  thy  holy  Angels  always  do  thee  Service  in  Hea- 
 ven, fo  by  thy  Appointment  they  may  fuccour  and 
 defend  me  on  Earth,  through  JeJiiiChrifi  our  Lord. 
 Amen. 
 
 ALMIGHTY  God,  who  feefl:  that  we  have  no  For  Cod** 
 Power  of  ourfclves  to  help  ourfclves,  keep  Pr"t^ftion 
 me  both  outwardly  in  my  Body,  and  inwardly  in  LJhaad 
 my  Soul,  that  I  may  be  defended  from  all  Adver-  bodies, 
 fities  which  may  happen  to  the  Body,  and  from  all 
 evil  Thoughts  which  may  alTauk  and  hurt  the  Soul, 
 through  J  ejus  Cbrift  our  Lord.     Amen, 
 
 IIL 
 
 IT  is  very  meet,  right,  and  my  bounden  Duty,  riianicf. 
 that  1  lliould  at  all  Times,  and  in  all  Places,  give  »'"'"«  f°' 
 Thanks  unto  thee,  O  Lord,  Almighty  and  Everlalf-  lcrjnc*c5* 
 ing  God  :  Bccaule  thou  haft  in  all  Ages  defended  "'!  "^^^ 
 thy  holy  Spoufc  the  Church  from  the  fiery  AlTaults 
 of  all  her  Enemies ;  from  the  Fraud  and  Malice 
 of  Heretics  and  deceitful  Men  ;    from  the  crafty 
 Infmuations  of  all  them  that  work  Vanity ;  from 
 the  Cruelty  and  Barbarity  of  thofe  who  have  open- 
 ly fought  her  Dcllrudion;  and   from   the  Trea- 
 chery and  Perfidioufnefs  of  thofe  who  have  pre- 
 tended Kindnefs  in  order  to  ruin  her  w  ich  greater 
 
 Advan- 
 
34^  St,  yiich-x^l  and  all  Angels. 
 
 Advantage.  Therefore  with  Angels  and  Arch^ 
 angels,  and  with  all  the  Company  of  Heaven,  I 
 laud  and  magnify  thy  glorious  Name,  evermore 
 praifing  thee,  and  faying,  Holy,  Holy,  Holy  Lord 
 God  of  Hofts,  Heaven  and  Earth  are  full  of  thy 
 Glory.  Glory  be  to  thee,  O  Lord  moft  High. 
 Ame7i. 
 
 IV. 
 
 doiVi''  T>LESSED  God,  whofe  Throne  is  incircled 
 God^s  Xj  with  Miriads  of  glorious  Spirits,  who  veil 
 ?''",  °"  ■  their  Faces  as  not  beino;  able  to  behold  the  Bright- 
 
 jiartn  as  it  .  i       i  j    i  •     i        •  i      •        \ 
 
 is  done  in  ncfs  of  thy  Majefty,  and  who  delight  m  their  At- 
 Heaven.  tendancc  upon  thofe  Miniftries  whereunto  thou  haft 
 appointed  them ;  I  thy  unworthy  Creature  pro- 
 Urate  myfelf  in  all  Humility  at  thy  Footifool,  be- 
 feeching  thee  to  give  me  Grace  to  do  thy  Will  on 
 Earth  with  the  fame  Diligence  and  Induftry,  with 
 the  fame  Zeal  and  Chearfulnefs,  as  thy  blelTed  An- 
 gels do  it  in  Heaven;  that  imitating  their  exem- 
 plary Obedience,  conftant  Devotion,  profound 
 Humility,  unfpotted  Purity,  and  extenfive  Chari- 
 ty, I  may  engage  their  Protedion  in  all  my  Necef- 
 fities  ;  and  may  particularly  enjoy  the  Advantage 
 of  their  Affiftance  in  my  laft  Hour,  in  that  difmal 
 Conflid  with  Death  and  the  Powers  of  Darknefs ; 
 and  being  by  them  conducted  to  the  Maniions  of 
 Glory,  may  be  advanced  to  a  more  intimate  and 
 happy  Society  with  them  in  the  Life  to  come, 
 through  Jefus  Chriji  our  Lord.     Amen. 
 
 V. 
 
 coUnl    QET  a  Guard,  O  Lord,  upon  my  Lips,  that  I 
 
 ment  of    O  offend  not  with  my  Tongue.     Let  Prudence 
 
 jj„  ue     and  Circumfpedlion  always  attend  to  (hut  out  fuch 
 
 '^  ^'    Difcourfesas  border  the  lead  upon  Evil-fpeaking, 
 
 That  I  may  be  tender  of  the  Reputation  of  my 
 
 Neighbour,  and  never  diminilli  his  good  N^me  by 
 
 fpreading  any  evil  Reports  concerning  him  :  That 
 
 ths 
 
St.  "Lukt  theEvarigcVi/l,  ^47 
 
 the  Deformity  of  his  Body,  and  the  Weakncfs  of 
 his  Mind,  may  never  be  the  Subject  of  my  light 
 Mirth.  That  I  may  never  encourage  Backbiters, 
 by  Hltening  to  their  Suggeftions,  and  by  giving 
 Credit  to  their  Slanders.  Thou  haft  given  me  a 
 Tongue  that  I  might  praife  thee,  andthat'l  might 
 influence  others  to  blefs  thy  holy  Name.  O  let 
 this  be  the  main  Employment  of  that  noble  Gift, 
 that  my  Words  may  chieHy  aim  at  promoting  thy 
 Glory  ;  either  to  foftcn  the  Pains  of  the  Afflitted; 
 to  vindicate  the  Reputation  of  my  Neighbour, 
 whenever  I  hear  it  injured  ;  to  unite  the  iVIinds 
 of  thofe  that  are  at  Variance,  or  to  inltrud  thofe 
 that  know  thee  not  enough  ;  and  to  entertain  all 
 the  World,  O  God,  with  thy  Greatnefs,  and  thy 
 Goodnefs ;  to  inflame  all  Hearts  with  thy  Love, 
 to  provoke  them  to  praife  thee,  to  blefs  ihee,  to 
 glorify  thee;  that  1  may  one  Day  mingle  my 
 i^raifcs  with  thofe  of  thy  Eled  in  Glory,  through 
 ye/us  Cbrij}.     Amen, 
 
 CHAP.    XXXII. 
 ^atttt  Luke  tl)e  <t\s^\\^Z\i%  Odober  i?. 
 
 Q^  lyHA  r  Feftival  doth  the  Church  celebrate  this 
 Day  ? 
 
 A.  That  of  St.  Luke  theEvangelifl:. 
 
 Q^  What  vie  an  you  by  an  Evangel  iff.** 
 
 A.  The  Name  was  at  hrft  given  to  thofe  that 
 preached  the  Gofpel ;  but  afterwards  it  v/as  con- 
 fined to  thofe >«r,  that  writ  theHifforyof  thcLife 
 and  Preaching  of  our  Saviour  Jejus  Chrift ;  whofe 
 Hour  Gof pels  make  Part  of  the  facred  Canon o\  Scrip- 
 ture. 
 
 Q^  Where  uas  the  Fla.e  of  St,  Luke'.-  Nativity  ? 
 
 A.  Aniioch^ 
 
348 
 
 iS^/.l^ukc  the  Evangelift. 
 
 Grot.  Se 
 
 cua.  Luc 
 
 jufcb.  A.  AntiocJxy  the  Metropolis  oi Syria ,  pleafant  for 
 
 lib  3.  c.  4.  jj-g  Situation,  fertile  for  its  Soil,  rich  by  its  Traffic, 
 
 famous  for  Learning  and  Civility;  and  above  all, 
 
 renowned  for  this  one  peculiar  Honour,  that  here 
 
 /^asai-iS.  it  was  that  the  Difciples  of  Je/us  were  firjl  called 
 
 Chrijlians. 
 
 Q^  IVMt  zvas  his  particular  Profeffion  ? 
 
 A.  That  of  P/jjiy/'r  /  an  Artjn  thofe  Days  genc-r 
 rally  managed  by  Perfons  of  no  better  Rank  than 
 Servants ;  which  made  Groiias  conceive  that  St. 
 Luke,  though  ^.  Syrian  by  Birth,  M^as  a  Servant  at. 
 Rome,  where  he  fometimes  praclifed  Phyfic,  and 
 •when  made  free,  returned  into  his  own  Country. 
 
 Q^  IP'bat  other  Skill  was  be  famous  for  hefides 
 Phyfic  ? 
 
 A.  Painting;  and  there  are  fome  Pieces  ftill  in 
 being,  pretended  to  have  been  drawn  by  his  own 
 Hand  :  but  I  believe  it  will  be  fomewhat  difficult; 
 to  prove  them  true  Originals  of  our  Evangelifl. 
 
 Q^  Was  St.  Luke  one  of  the  Seveniy  Difciples? 
 
 A,  Some  of  the  Ancients  thought  he  was,  and 
 that  he  deferted  our  Saviour  upon  the  unwelcome 
 Difcourfe  he  made  to  his  Difciples;  but  was  after- 
 wards recalled  by  St.  Paul.  And  upon  no  better 
 Ground  it  is  faid,  he  was  one  of  the  two  Difciples 
 going  toEnnnaus;  for,  befides  the  Silence  of  Scrip- 
 ture, St.  Luke  feems  to  contradict  it  himfelf,  by 
 confeiTing  he  was  not  from  the  Beginning  an  Eye^ 
 zvitnefs  and  Mmifter  of  the  Word.  Moft  probable  it 
 is,  he  was  converted  by  St.  Paul  during  his  Abode 
 at  Antioch. 
 
 Q^  How  did  helcftoiv  his  Labours  after  his  €on-- 
 I'erfion? 
 
 A,  He  became  an  infeparable  Companion  and 
 Fellow-labourer  of  St.  Paul  in  the  Mini  (try  of  the 
 Gofpel ;  efpecially  after  St.  Paul's  going  into  Ma^  ' 
 cedonia;  from  which  Time^  in  recording  St.  Paul'^ 
 Travels,  St.  Luke  always  fpeaks  of  himfelf  in  his 
 own  Perf^n,  '  Q;  Ho^^'<^- 
 
 Jebitvi. 
 
 j,^a:«  xvi. 
 
Sf,  Luke  r^e  E^jmigeliJ! .  34^ 
 
 i^How  did  he  endear  him/elf  to  St.  Paul  ? 
 
 A.  By  attending  him  in  all  his  Dangers ;  by 
 being  prefent  with  him  in  his  feveral  Arraign- 
 ments at  Jerufalcm  ,•  by  accompanying  him  in  his 
 hazardous  Voyage  to  Rome ;  where  he  ferved  his 
 NecefTities,  and  fupplied  thofe  minifterial  Offices, 
 which  the  Apoftle's  Confinement  would  not  fuffer 
 him  to  difcharge,  efpecially  in  carrying  MelTages 
 to  thofe  Churches,  where  he  had  planted  Chrilti-  2  rim.  174 
 anity;  and  in  fticking  to  him  when  others  for-**' 
 fook  him. 
 
 Q^  Where  did  St,  Luke  preach  the  Gofpel  ? 
 
 A.  Some  fay  he  left  St.  Paul  at  Romey  and  return- 
 ed back  into  the  Eaji^  and  travelled  into  AEgypty  and 
 the  Parts  of  Lyhia,  where  he  converted  many  to 
 Chriftianity,  and  took  upon  himfelf  the -E/?//ro/)^/ 
 Charge  of  the  City  of  Thehais  j  though  it  is  moll 
 probable  he  did  not  wholly  leave  St.  Paiily  till  he 
 :Jinilhed  his  Courfe  with  Martyrdom. 
 
 Q^  IVbat  Account  d9  others  give  of  his  Labours^ 
 
 A.  That  he  firft  preached  in  Dalmatia  and  Ga- 
 Litia,  then  in  Italy  and  Macedonia;  where  he  fpared 
 no  Pains,  declining  no  Dangers  in  the  faithful 
 Difchanre  of  the  Truft  committed  to  him. 
 
 Q.  About  what  Time,  and  in  zvhat  Manner  did  he 
 dicr 
 
 A.  Tlie  Ancients  arc  not  very  well  agreed  about 
 either :  Some  affirming  him  to  die  in  Aigypt^  others 
 in  Greece ;  fome  in  Bythania^  others  at  Ephefus  ; 
 fome  make  him  diea  natural,  others  a  violent  Death. 
 
 Q;_  mat  yiccoimt  is  given  of  his  Martyrdom  ? 
 
 A.  That  he  fuccefsfully  preached  the  Gofppl 
 in  Greece ;  till  a  Party  of  Infidels  making  Head 
 againft  him,  drew  him  to  Execution  ;  and  for  Want 
 of  a  Crofs  whereon  to  difpatch  him,  prefently 
 hanged  him  upon  an  Olive-tree,  in  the  Eightieth 
 
 Year 
 
35^  'S'/.  Luke  the  Evangeli/I. 
 
 Year  of  his  Age,  though  Sr.  Jerome  makes  it  the 
 Eighty-fourth. 
 
 Q^  IFhere  is  bis  Body  interred  ? 
 
 A.  At  Conflaniinople^  whither  it  was  removed  by 
 the  Command  of  Omjlantiney  or  his  Son  Conjiantius^ 
 and  buried  in  the  great  Church  built  in  the  Memo- 
 ry of  the  Apollles, 
 
 Qj_  li'hat  Writings  did  he  leave  lehind  him  ? 
 
 A.  His  Go/pel,  and  his  Hijiory  of  the  Ali^  of  the 
 Apcftles^  both  dedicated  to  Theophihis. 
 
 Q^  IVbozi'as  this  Theophilus  ? 
 
 A.  Many  of  the  Ancients  fuppofcd  it  to  be  a 
 feigned  Name,  denoting  no  more  that  a  Lover  of 
 God,  a  Title  common  to  ever  Chriftian  -,  though 
 others,  with  better  Reafon,  conclude  it  the  proper 
 Name  of  a  particular  Perfon  ;  efpecially  iince  the 
 Title  of  Mo/?  excellent  is  attributed  to  him,  the 
 ufual  Form  of  Addrefs  in  thofe  Times  to  great  Men, 
 We  may  probably  fuppofe  him  to  have  been  fomc 
 Magifrate,  whom  St.  Luke  had  converted  ;  to 
 whom  he  dedicates  thefe  Books,  not  onl-y  as  a  Tef- 
 timony  of  Refpedt,  but  as  a  Means  of  giving  him 
 Lukei.  4- farther  Alfu ranee  of  thofe  Things  wherein  he  had 
 been  inftru&ed, 
 
 Q.  What  may  zve  learn  from  the  Manner  of  thefe 
 Dedications  ? 
 
 A.  That  in  Addreffes  of  this  Nature,  though 
 Authors  fhould  not  negled:  the  giving  thofe  Titles 
 that  are  due  to  Men's  frequent  Qualities  (as  Moft 
 excellent  feems  to  be  given  by  St.  Luke  upon  that 
 Aas  xxiv.  Account,  it  being  the  fame  Word  in  the  Original, 
 K^ai-.fE.     "^vhich  St.  Paul  applies  to  the  Roman  Governors, 
 Aas  xxvi.  pelix  and  Fefius),  yet  they  l)iould  be  very  fparing 
 ***  in  perfonal  Commendations,   for  fear  of   contract- 
 
 ing the  Guilt  o^  Flattery y  io  pernicious  to  them- 
 felvcs,  as  well  as  their  Patrons. 
 
 Q^  IVI:)en  was  St,  Luke'j  Gofpel  fuppofed  to  he 
 writ !' 
 
 A.  During 
 
S/.  Luke  tbe  Evangelijl.  35  r 
 
 A.  During  his  Travels  with  St.  Paul  in  Achaia^ 
 uhofc  Help  he  is  generally  faid  to  have  made  Ufe 
 of  in  the  connpoling  of  it.     And  that  this  the  Apo- 
 ftle  primarily  intends,  when  he  fo  often  fpeaks  of  j^,^^^  jj 
 his  GofpeL     Belides  this  Advantage,  we  are  afllired  »6 
 by  the  Evaugelift  himfelf  that  he  derived  his  Intelli-  ^^''"-  '»• 
 gence  from  thofe  'Zi-ho  from  the  Beginning  had  been  l^i-c  j  ,^ 
 JE.yc-zvitnejJ'es  and  Minijlers  of  the  Word. 
 
 Q.   U-pon  zvhat  Occalion  did  he  vjrite  his  Gofpcl  ? 
 
 A.  Partly  to  prevent  thofe  falfe  and  fabulous  Re-., 
 lations,  which  even  then  began  to  be  obtruded  up- 
 on the  World ;  and  partly  to  fupply  what  feem.cd 
 wanting  in  thofe  two  Evangelifts  that  wrote  before 
 him,  in  relation  tofome  Particulars  concerning  our 
 Sazfiour's  Birth,  Preaching  and  Miracles.  He  main- 
 ly infifted  upon  what  belongs  to  Chri/l's  Pricjlly 
 Office;  upon  which  Account  the  Ancient s^  inac-Ezek.  i- 
 commodatingthe  four  fymbolical  Reprefentments  '° 
 in  the  Prophet's  Fijion  to  rhe  four  Evangelifts^  af- 
 figned  the  Ox  or  Calf  to  St.  Luke. 
 
 Q^  JVhe'd  was  his  Hiftory  of  the  A6ls  of  the 
 Apoltles  "Liiit ? 
 
 A.  It  is  generally  agreed,  that  it  was  writ  at 
 Romr^  at  the  End  of  Sc.  Paul's,  two  Years  Impri- 
 fonment,  which  makes  the  Conclufion  of  it.  In 
 this  Hiftory  he  relates  not  only  the  A6lions,  but 
 the  Sufferings  of  fome  of  the  chief  Apoflies,  efpe- 
 cially  of  St.  Paul^  of  whofe  Carriage  and  moft  in- 
 timate Tranfadions  St.  Luke  was  belt  able  to  give  a 
 true  Account,  having  been  his  conftant  Attendant. 
 
 Q^  IVhat  isohfervcdofSt,  Luke's  ftyle  and  Man^. 
 Tier  of  IVritingF 
 
 A.  That  it  was  clear  and  perfpicuous,  polite  and 
 elegant,  exadt  and  accurate-,  which  ftiews  how 
 great  a  (hare  he  had  in  the  native  Genius  of  Antioch, 
 the  Place  of  his  Birth.  He  completed  the  Cha- 
 racter of  a  true  Hillorian,  being  faithful  in  his  Re- 
 lations, and  elegant  in  his  Writings.  •• 
 1                                       Q^Pnai 
 
35  2  ^^'  Luke  t^e  Evangelift. 
 
 Q4  What  may  we  I  earn  from  the  Obfervation  of  this 
 Fcftival  ? 
 
 A.  To  rejoice  in  thofeglad  Tidings,  which  this 
 Evangel i ft  publifhed  to  the  World  ;  and  not  only 
 attentively  and  reverently  to  read  his  Gofpel,  but  to 
 pradife,  as  he  did,  that  Dodrine  which  he  taught. 
 To  be  careful  to  avoid  all  Flattery  in  our  Addrefles 
 to  great  Men,  which  is  contrary  to  that  Truth  and 
 Sincerity  that  is  fo  elTential  to  the  Charader  of  a 
 good  Chriftian.  To  be  exadl  and  faithful  in  all 
 our  Relations  of  Matters  of  Fa6t,  without  favour- 
 ing Parties  and  Fadtions.  To  Stick  clofe  to  the 
 ProfefTors  of  Religion,  when  they  are  encompalTcd 
 with  Variety  of  Perfecutions ;  which  is  an  Effedt 
 of  true  Charity,  lince  Fricndfhip  only  to  Perfons 
 in  Power  and  Plenty,  may  be  fufpeded  of  Self-In- 
 tcreft. 
 
 Q^  IPToat  Duties  do  Chrijiians  owe  to  (heir  Fellow-i 
 Members  ivhen  they  are  perfecuted  for  Righteouf- 
 nefs  Sake  ? 
 
 A.  To  vifit  them  in  their  Afjiictions  ;  and  by  fea- 
 fonable  Advice  to  encourage  them  to  perfevere  in 
 the  Faith.  I'd  pray  to  God  for  them,  that  he  would 
 be  pleafed  to  fupport  them  under  all  their  Trials, 
 with  the  ailiftance  and  Comfort  of  his  Holy  Spirit, 
 To  vindicate  them  from  the  falfe  Afperfions  of 
 "Wicked  and  malicious  Men.  According  to  our 
 Abilities  to  adminifter  to  their  Necellities  ;  and  by 
 our  Intereft  v/ith  others,  to  procure  them  that  Re- 
 lief which  our  own  narrow  Circumftances  cannpc 
 fapply  them  with. 
 
 Q^  Whence  arifes  o«r  Obligation  to  //.'^'^  Duties? 
 
 A.  From  that  Love  of  Zeal  we  ought  to  have 
 for  Religion  ;  whofe  Deftrudion  is  fought  for  by 
 thofe  u  ho  oppre fs  the  ProfclTors  of  it.     From  that 
 fpiritual  Union  there  is  among  Chriftians  under 
 J  Cor.  x-1.  their  Head  Oniji  Jefiis:  So  that  \^  one  Member fnf^ 
 *•  fers,  all  the  Members  fu^er  with  it»    From  the  Ex- 
 
 ample 
 
St.  Lwko:  theEvangelift.  353 
 
 ample  of  our  Saviour,  who,  out  of  his  great  Grace 
 and  Kindnefs,  bfhiy  ricl\  for  our  Sakes  became  poor  ;  ^.9°''- 
 emptied  himfelf  of  his  Glory,  that  we,  through  his 
 Poverty,  might  be  made  Partakers  of  fpiritual  and. 
 durable  Riches.     From  that  Charity  \vc  owe  to  all 
 that  are  in  Want,  efpecially  to  thofe  that  areof  the 
 Hoiifebold  nf  Ftuth.     And  from  the  Senfe  of  being 
 liable  ourfelves  to  the  fame  Dillrefs  ;  and  therefore 
 rememberin'^  them  that  fitffer  Adi>erfity^  as  being  our-  ^^^-  ^"''»^ 
 f elves  aljo  in  the  Body.  ^' 
 
 A 
 
 The     PRAYERS. 
 
 I. 
 LMIGHTY  God,  who  calledfl:  Uike  theforthe 
 Phyfician,  whofe  Praife  is  in  the  Gofpel,  to  S-^u!" 
 be  an  Evangelift  and  Phylician  of  Souls,  may  it  Mmds. 
 pleafe  thee,  that  by  the  wholcfome  Medicines  of 
 the  Dodrine  delivered  by  him,  all  the  Difeafes  of 
 my  Soul  may  be  healed,  through  the  Merits  of  thy 
 Son  Jifiis  Chrijl  our  Lord.     Amen. 
 
 o 
 
 11. 
 
 ALMIGHTY  God,  who  alone  canft  order  for  thr 
 the  unruly  Wills  and  Affedions  of  linful  God!** 
 Men  ;  grant  that  I  may  love  the  Things  which  thou 
 commandeft,  and  defire  that  which  thou  doft  pro- 
 mife;  that  fo,  among  the  fundry  and  manifold 
 Changes  of  this  World,  my  Heart  may  furely  there 
 be  fixed,  where  true  Joys  are  to  be  found,  through 
 Jejus  Chrijl  our  Lord.     Amen. 
 
 in. 
 
 I  YIELD  thee  hearty  Thanks,  mofb  merciful  Fa-  Tbankf. 
 ther,  for  thofe  glad  Tidings  of  Salvation  thy  fhe'S-"'^ 
 Evangelift  St.  Luke  hath  publifhcd  to  the  World  ;  ^p*^^- 
 for  all  the  Manifeftations  of  thy  holy  Will,  and  of 
 A  a  '  that. 
 
354  *^^-  Luke  the  Evangcli/L 
 
 that  ineftimable  Redemption  thou  haft  graciouff/ 
 condefcendcd  to  work  out  for  us;  and  for  that 
 thou  haft  been  pleafed  to  regenerate  us  by  thy  Ho- 
 ly Spirit,  to  receive  us  for  thy  own  Children  by 
 Adoption,  and  to  incorporate  us  into  thy  Holy 
 Church  :  And  I  humbly  befeech  thee  to  grant,  that 
 i  being  dead  unto  Sin,  and  living  unto  Righteouf- 
 nefs,  and  being  buried  with  Chrift  in  his  Death, 
 may  crucify  the  old  Man,  and  utterly  abolifh  the 
 whole  Body  of  Sin  ;  and  that  as  1  am  made  Parta- 
 ker of  the  Death  of  thy  Son,  I  may  alfo  be  Parta- 
 ker of  his  Refurredlion:  So  that,  finally,  with  the 
 Reiidue  of  thy  holy  Churcli,  I  may  be  an  Inheri- 
 tor of  thine  evcrlalting  Kingdom,  through  Jefus 
 Cbrift  our  Lord.     Amen, 
 
 IV. 
 ^J-f'    f\  RIGHTEOUS  Lord,  who  trieft  thy  Peow. 
 
 are  pcvf 
 tuLcd. 
 
 FoTthe  "^^  plc  with  heavy  Sufferings  for  thy  Truth  and 
 Duties  wc  Righteoufnefs  Sake  ;  give  me  the  Heart  conftantly 
 thTfethat  f^  o"'^  thy  Ways,*  and  thofe  who  fuffer  for  them. 
 fe-  Oh  !  that  whenever  I  fee  a  Member  of  thine  fuffer^ 
 mgy  as  a  good  Fel low-member,  I  may  Jh_ff<^r  zvitb 
 it.  That  I  may  be  among  thofe  who  grie've  for 
 the  Afflictions  of  Jofcph ;  and  come  in  to  bear  a 
 Shareof  tlicir  Adverfity,  who  are  enduring  A fUc- 
 ticns  for  thee;  and  remember  thofe  zv'bo  are  in  Bonds  y, 
 as  boimd  zviih  them.  Let  me  not  be  alhamed  of  the 
 Teftimony  of  the  Lord^  nor  of  any  of  thofe  that  are 
 his  Fr  if  oners  ;  but  rejoice  to  make  myfelf  a  Com- 
 panion of  fuch  as  are  bearing  Tribulations  for  hi& 
 Truths,  and  be  glad  when  I  can  minifter  to  their 
 ,  NeceffitieSj  and  relieve  the  fame.  When  they  are 
 Jick  and  in  Prifon^  give  me  the  Heart  to  vifit  them  ; 
 when  they  ^vc  Strangers  and  in  Pl-'ant^  make  me 
 ready  to  afiift  them  with  Supplies  fitting  for  their 
 Circumftance.s.  And  Oh  !  that  I  may  look  upon- 
 fuch  Services  as  the  moll  blcSed  Opportunities  of 
 
 fhewinc: 
 
Sf.  Simon  a^d  St.  Jude.  3  r  r 
 
 fliewing  my  Love  unto  thee,  O  blefTed  Jefns ! 
 knowing  that  thus  to  communicate  is  accepted  by 
 •thee  as  done  to  thyfelf;  and  that  by  having  a  Fellovv- 
 fliip  with  the  Saints  in  their  SiifTerings  I  may  have 
 a  Fellowihip  with  them  in  that  Blclledncfs,  where- 
 with Thou,  O  Father,  wilt  crown  both  the  Suf- 
 ferers and  their  Partakers  in  the  End ;  through 
 the  Merits  of  our  Lord  and  Saviour  Jejus  Cbrfft, 
 Amen. 
 
 CHAP.    XXXIIL 
 
 ^t  Simon  anti  ^t  Jude,  Oclober  28. 
 
 Q,  L^HAT  Fediv^l  doth  the  Church  celebrate  this 
 Day? 
 
 A.  That  of  St.  Simon  and  St.  Jude  the  Apoftles. 
 
 Q^  IVhyzvas  St.  Simon  called  the  Canaanite  } 
 
 A.  This  Sirname  hath  given  Occafion  to  feveral 
 Conjcdures.    Some  fay  he  was  fo  called  from  Cana^ 
 a  Town  mGalHee ,-  and  for  that  Reafon  they  will 
 have  him  born  there.     But  St.  Lnkc  called  him  Si.  Luke  vi. 
 monV.ealotes,  or  the  Zea/ot,  plainly  ihews,  that  the  ^^/^^^^  . 
 Word  Canaanite  defcends  from  the  Hebrew,  which  Mat.  c.io. 
 fignifies  to  be  zealouSy  and  denotes  his  hot  and 
 Iprightly  Temper. 
 
 Q^  Upon  zvhat  other  Account  is  he  timight  to  have 
 hcen  called  the  Zealot  ? 
 
 A.  Either  becaufe  before  his  Convcrfion  he  was 
 one  of  the  Scd  of  the  Zealots ;  or,  as  fome  who 
 keep  flill  the  fame  Senfeot  his  Name,  becaufe  af- 
 ter his  Converfion  he  Ihewed  great  Zeal  for  the 
 Cbrijhan  Faith,  and  a  pious  Indignation  towards 
 thofewho  profclTed  Religion  with  their  Mouths, 
 but  diflionourcd  it  by  their  vicious  Lives. 
 
 A  a  2  Q^  What 
 
35^  "S^^*  Simon  and  St.  Juc^e. 
 
 Q^  iVljat  was  the  SeB  of  the  Zealots  ? 
 
 A.  It  began  in  Maitathias^  the  Root  of  the  A/ «r- 
 
 cahean  Family,  and  was  continued  among  the  Je^s 
 
 ivTumb       ^^^^  ^^^  Saviour's  Time.     They  looked  upon  Phi-' 
 
 XXV.  8.      neas  as  their  Patron,  who,  in  a  mighty  Zeal  for  the 
 
 Honour  of  God,  did  immediate  Execution  upon 
 
 Zimri  and  Cnjhi.     They  took  upon  them  a  Power 
 
 of  executing  the  Law  upon  Offenders,  without  any 
 
 formal  Trial  and  Accufation  ;  and  that  not  only  by 
 
 Connivance,  but  with  the  Leave  both  of  the  Rulers 
 
 and  the  People.     Under  this  Pretence,  their  Zeal 
 
 afterwards   degenerated   into  Licentioufnefs  and 
 
 Extravagance,  and  they  became  the  Occafion  of 
 
 De  Bfi.     great  Miferies  to  their  own  Nation  ;  as  is  largely 
 
 j«d.iib.4.  related  by  Jofephus. 
 
 Q^  PFhat  Account  is  there  of  St.  Simon  after  cur 
 Lord's  Paffion  f 
 
 A.  He  continued  with  the  other  Apoflles  and 
 Difciples  oiChrifi  at  Jerufalemy  joining  in  Worfliip 
 and  Communion  with  them  ;  and  did  not  leave  that 
 City  till  after  the  Feafl  oiPentecoft^  when  they  were 
 all  furni(l:ied  with  the  neceiPary  Gifts  of  the  Holy 
 Ghoft,  in  order  to  the  Exercifeof  their  Miniftry  in 
 all  Parts  of  the  World. 
 
 Q^  JVhere  is  it  thought  St.  Simon  planted  Chrif- 
 tianity  andfuffered  Martyrdom  ? 
 
 A.  Some  fay  he  went  into  Egvpt,  Cyrene,  and 
 Africa^  and  there  preached  the  Gofpel ;  and  after 
 fome  Time  from  thence  into  Libya  and  Maurita- 
 nia for  the  famePurpofe.  He  is  faid  alfo  to  have 
 pafied  into  i5nV^///,  where,  after  having  converted 
 many  to  the  Faith,  and  fuffered  many  Perfecutions, 
 he  was  crucified  by  the  Infidels,  and  there  buried. 
 Others,  in  their  Marty rologies  affirm,  that  the  idola- 
 trous Priefts  put  him  to  Death  at  SuaJiir,  a  City  of 
 Perjia  ;  though  where  this  City  Ifood  in  Pcrfia^  our 
 Hiftories  mention  not. 
 
 Q.   What  Account  hai:e  we  of  St.  Jude  ? 
 
 A.  That 
 
Sf.  Simon  and  St,  Jiide.  357 
 
 A.  That  as  to  his  Dcfccnt  and  Parentage,  he 
 was  of  our  Lord's  Kindred,  being  Brother  to  James 
 the  Lefs^  and  ftylcd  himfelf  Brother  ofjefus  Chr.Jl.  Mat,  xiii. 
 It  is  not  certain  when  he  was  called  to  be  an  Apo-  55' 
 ftle,  nothing  appearing  of  him  till  we  fin  i  him  in 
 that  Catalogue.  But  Irom  that  Time  he  became  a 
 confl:ant  Attendant  upon  Cbrifl'?,  Perfon  and  Mi- 
 niftry,  which  was  a  probable  Evidence,  that  he  was 
 eminent  for  his  Zeal  in  the  Chriftian  Faith. 
 
 Q^  In  ivhat  Serje  ivas  he  Brother  of  our  Lord  ? 
 
 A,  Some  of  the  Ancients  would  have  it  under- 
 Hood  to  be  a  Coufm-German,  though  the  greatelt 
 Part  of  them  make  him,  and  them  that  were  ityled 
 Brethren  of  our  Lord^  Children  of  Jofepb  by  a  Ibr- 
 mcr  Wife. 
 
 Q^  By  zvhat  Name  is  St.  Jude  dejcrihed  ^ 
 
 A.  By  twOy  befides  Jude  Thaddaiis  and  LcbbiCtis  : 
 It  being  ufual  for  the  fame  Perfon  in  holy  Writ  to 
 have  more  proper  Names  than  one.  Thefe  Names 
 were  given  him  partly  to  diftinguilh  him  from 
 Judas  the  7Vaitor,  and  partly  as  a  Commendntioii 
 of  his  Wifdom  and  Zeal,  Lebha.'uSy  acco'ding  to 
 St.  Jerome^  denoting  Prudence  and  Underjlandir.g; 
 and  Tbaddieus  fignifying  a  Perfon  zealous  in praijing 
 God. 
 
 Q^  IVbat  is  particularly  recorded  of  St.  Jude  at 
 our  Lord's  (all  Supper  <* 
 
 A.  That  upon  our  Saviour's  having  told  his  Dif- 
 ciples  what  particular  Manifeftations  he  would 
 make  of  himfelf  after  his  Refurrdion  to  his  lin- 
 cere  Followers,  St.  ^/^^r  afked  him,  what  was  the 
 Reafon  he  would  manifejt  himjelf  to  th-m^  and  net  Jo'inxiv. 
 to  the  World  f  Which  feems  to  hint  at  iome  Ex- ^'^' 
 pe(5tation  of  our  Saviour's  temporal  Grandure. 
 
 Q^  Hnw  doth  our  Saviour  anfiver  St.  Jade'o  /;?- 
 ^uirv  ? 
 
 A.  That  bccaufe  the  World  had  no  Refpedl  for 
 J)iiTi  and  his  Doctrine,  therefore  they  lliojld  w..   ""'"■  23- 
 A  a  3  enjoy 
 
35^  ^S"/.  Simon  and  S/.  Jude, 
 
 enjoy  the  Happinefs  of  his  Piefence ;  but  fince 
 they,  who  had  been  his  conftant  Difciples,  had 
 .  fhewed  their  Love  to  him,  by  obeying  his  Laws, 
 and  attending  upon  his  Perfon,  he  would  make 
 them  the  comfortable  Returns  of  his  Love,  by  re- 
 vealing himfclf  to  them. 
 
 Q^  l^f'ljaf  may  7ve  learn  frovi  this  ? 
 
 A.  Thatafter  the  A^^/^rrd'^w;;  o/o/yr  Saviour,  his 
 Appearances  were  neceffary  to  be  made  to  the 
 ApofHes,  becaufe  they  were  to  be  the  Witnejfes  of 
 his  Rejurn^ion  to  the  World  :  but  not  to  his  Ene- 
 mies^ who  had  rcjeded  him  and  his  Doctrine.  That 
 good  Men,  Perfons  of  God-like  Tempers  and  Dif- 
 pofitions,  religious  Obfcrvers  of  God's  Laws,  are 
 qualified  to  be  admitted  toparticularAd:s  of  God's 
 Grace  and  Favour. 
 
 Q^  //-7jj/ Province  rcas  allotted  to  St.  Jude  for 
 the  Exercije  of  his  Mmiftry  f 
 
 A.  It  is  moft  probable  that  he  preached  in  Ju~ 
 d^eay  Galilee^  and  from  thence  vvcnt  through  Sama- 
 ria into  Idum^.a  ;  and  to  the  Cities  of  Arabia,  and 
 neighbouring  Countries,  yea  to  Syy  ia  and  Mefopota- 
 mi  a, 
 
 Q^  Where  didhefuffer Martyrdom? 
 
 A.  By  the  general  Confent  of  the  Writers  of  the 
 Latin  Church,  he  is  faid  to  have  travelled  into 
 Perfia^  where,  after  great  Succefs  in  his  Labours 
 of  his  Miniftry,  he  was,  for  his  free  and  open  re- 
 proving the  fiiperfiitious  Rites  of  the  Magi^  cruelly 
 put  to  Death. 
 
 Q^ll'hat  Account  have  we  of  his  Family  ? 
 
 A.  That  he  was  a  married  Man,  and  that  his 
 .  two  Grandchildren  bore  Evidence  to  the  Truth  of 
 Chriftianity  before  Domitian  the  Emperor  j  who 
 beingjealousof  any  Co-rival  in  the  Empire,  fum- 
 moned  them  before  him,  as  fome  of  the  Remains 
 of  the  Pofterity  of  Az^v^,  and  of  thofe  that  were, 
 related  to  Cbrijl. 
 
 Q^  Horn 
 
Sl  Simon  and  Si.  Jude.  359 
 
 Q^  How  did  they  ejcape  -cvhcn  they  appeared  before 
 
 Z/.'^' Emperor  ? 
 
 yi.  They  were  difmi fled  without  any  icvere  U  lage ; 
 for,  anlwering  with  great  Sincerity,  and  own- 
 invrthcmfclves  of  the  Race  ofD^vid,  but  that  they 
 were  very  poor,  and  lived  byHulbandry,as  was  nia- 
 nifeft  by  the  Hardnefs  of  theirliands ;  and  that  a^  to 
 the  Mrjfiab,  though  he  was  a  King,  yet  it  was  in  Hea^ 
 cr;/,  not  onEarth,  where  his  Kingdom  {hould  not  ap- 
 pear till  the  End  of  the  World,  when  he  dial  1  come 
 ill  Glory  to,  judge  both  the  Quick  and  Dead: 
 jD<?;;//V/jiderpifed  their  Poverty  and  Meannefs,  as 
 below  his  Jealoufy  and  Fears. 
 
 Q^  JFbal  Writings  did  this  Apoftle  leave  behind 
 
 ^"a  He  left  but  one  Epifile,  infcribed  at  large  to 
 all  Oriftians!  but  it  is  thought  to  have  been  chiefly 
 intended  for  the  converted  ^i-nn  their  feveral  Dii- 
 pcrlions.  He  exhorts  them  to  ftand  manlully  upon 
 the  Defence  of  the  Faith  once  delivered  to  the  Saints,  jude  3. 
 and  to  oppofe  the  falfe  Teachers,  the  NieoIaiLii:s, 
 and  the  Gfio/tics,  who  laboured  fo  much  to  corrupt  it. 
 But  becaufe  true  Chriftian  Charity,  thought  zealous, 
 iswithI3itternelsandHatred,heexhortsallChrilhans 
 
 by  sentle  Means  to  fave  them  and  to  pull  them  out  ot 
 
 the- Fire  into  which  their  own  Folly  had  call  them. 
 
 Q^  iVfjat  may  we  learn  from  the  01  f  rvalion  oj 
 
 this  Feftival  ? 
 
 A.  To  be  content  that  our  brft  Adions  fliould 
 be  known  to  God  only,  lince  there  remains  lo  httle 
 Remembrance  of  many  eminent  ApoAlcs.  That 
 our  Labours  in  doincr  Good  (liould  rather  appear  by 
 the  happy  Effects  ot  them,  than  by  any  Publication 
 from  ourfclves  or  others.  That  to  court  the  Ap- 
 plaufc  of  men  is  Vanity ;  and  nothhig  is  wortn  our 
 Care  more  than  to  approve  ouriclvcs  to  that  AU 
 A  a  4.  n^^g'^^^^ 
 
360  iS/.  Simon  and  St.  Jude. 
 
 mighty  Being  who  cannot  be  impofed  upon.  That 
 in  all  our  Undertakings  we  ought  to  be  diligent 
 Vind  faithful  m  the  Difcharge  of  our  own  Duty,  and 
 leave  the  Succefs  quietly  to  the  All-wife  Difpofer  of 
 all  Things.  That  Men  of  great  Piety  and  Virtue  are 
 chiefly  prepared  to  receive  particular  Adts  of  God's 
 Grace  and  Favour.  That  Zeal  ought  to  be  applied, 
 in  the  firft  Place,  to  the  moftyo//<i  ^ndfuhjlantial 
 Parts  of  Religion;  but  that  upon  all  Occaiions  it 
 ought  to  be  governed  hy  Chriftian  Mcafures  in  the 
 Manner  of  its  ad:ino:. 
 
 Q^  Wherein  conjijis  the  Nature  of  Zeal  ? 
 
 A.  It  is  an  earnefl:  Concernment  for  or  asainfi: 
 
 fomethmg,  and  a  violent  purfuit  and  Profecution 
 
 of  it ;  and  is  in  its  own  Nature  indifferent,  like  the 
 
 reft  of  the  Pailions,  but  good  and  bad,  according  to 
 
 the  Objed  and  Degree  of  it.  And  after  this  Manner 
 
 it  is  ufed  in  the  holy  Scriptures :  In  a  good  Senfe, 
 
 when  applied  to  thofeThings  wherein  theHonour 
 
 of  God  and  thcSal  nation  of  Men'sSouls  areconcern- 
 
 cd  ;  as  w  hen  St.  Paul  tells  the  Corinthians^  that  their 
 
 T1t.ii.14.  Zeal  had  provoked  very  many  ;  and  that  Ch rift  gave 
 
 2Coi>  xu.  lQi;jij(;jj  JQY  ^^(-^  ^^  punfy  to  him/elf  a  peculiar  People 
 
 zealous  of  good  Works  ;  and  that  he  voas  zealous  of  the 
 
 Corinthians  'ujiih  a  godly  Zeal.     But  in  a  bad  Senfe, 
 
 when  applied  to  a  furious  Spirit  of  Perfecution,  and 
 
 to  fuchContentionsandDivifions  as  produce  Wrath 
 
 and  ungovernable  Paflions.  Thus  it  is  faid  xh^Jews 
 
 w'Qie  fdled  with  Envy  (in  ihe  Original  Zeal),  andfpake 
 
 againjl  thoje  Things  that  werefpoken  by  St.  Paul,  co?j- 
 
 Acisxvii.    tradiffing  and  blafpheming :  And  that  the  Jews  that 
 
 Gal  V       believed,  moved -with  Envy  (in  the  Original  Zealjyfct 
 
 39.  &c".      all  the  City  in  an  Uproar.  'The  Wo7'ks  of  the  Flejh  are 
 
 Kom.  X.    jjianifjiy  Hatred,  Variance,  Zeal^  &c.  a  Zeal  for  God, 
 
 hut  not  according  to  Knowledge. 
 
 Q^  What  is  neceffary  to  qualify  our  Zeal,    that  it 
 7nay  become  a  Chriftian  Virtue  ? 
 
 A.  That 
 
 2  Cor.  is. 
 
 A£Is  xiii 
 
 45- 
 
St.  Simon  and  St.  Jude.  361 
 
 ji.  That  it  be  ri]^hi  in  rcrpe(ft  of  its  OhjCiJ^  that 
 what  we  contend  for  be  certainly  and  confidcrably 
 good,  and  that  what  we  oppofe  be  certainly  and  con- 
 lidcrably  evil.  That  the  Meajure  and  Degree  of  it 
 be  proportioned  to  the  Good  or  £'u//of  Things  about 
 which  It  is  converfant.  And  that  it  be  always  pur- 
 fued  and  profccuted  by  lavcful  and  ivarrdntahle 
 Means ;  lincenoZeal  for  God  and  his  Glory,  for  his 
 true  Church  and  Religion,  will  judify  the  doing  of 
 that  w  hich  is  morally  and  in  iifclf  ^z'//. 
 
 Q^  lyljen  does  our  Zeal  become  criminal  ? 
 
 A.  When  we  violently  contend  for  any  Docftrine 
 that  is  erroneous,  and  are  more  carneflly  concern- 
 ed for  the  Externals  of  Religion,  and  the  Jnliru- 
 ments  of  Piety,  than  for  folid  and  fubdantial 
 Goodnefs  which  they  are  defigned  to  work  in  us  ; 
 when  it  betrays  us  to  the  Breach  of  any  of  God's 
 Laws  in  order  to  promote  his  Glory,  and  creates 
 Divifions  and  Schifms  in  the  Church  of  Chrijl. 
 And  \^hcn  we  profecute  even  Truth  ilfelf  without 
 that  Meeknefs  and  Charity  which  are  efiential  to 
 the  Charader  of  a  true  Chrillian  ;  and  we  have 
 the  more  Rcafon  to  take  Care  how  we  govern  our 
 Zeai,  bccaufc  Mcfcs  himfelf,  eminent  for  his  Meek^  pfai.  cH. 
 nefs  when  zealous  for  God,  at  the  IValers  of  Me- 3^^  33- „ 
 ribahy  ivas  Jo  provoked  that  he  [pake  unadvijedly  i^." 
 -zcvV/j  his  Lips  ;  fo  that  if  our  Zeal  for  God  be  not 
 well  tempered,  we  m.ay  with  that  great  Prophet 
 break  the  -Tables  of  the  Lazv,  and  throw  them  out 
 of  our  Hands,  with  Zeal  to  have  them  preferved. 
 
 Q^  H  hat  Conliderations  are  proper  to  excite  our 
 "ZitdX  in  the  Service  of  God  f 
 
 A.  The  Excellency  of  the  Divine  Nature,  and 
 the  infinite  Bounty  and  Goodnefs  of  God  towards 
 us.  The  wonderful  Condefcenfion  of  the  Son  of 
 God  ;  who  flooped  fo  low  to  redeem  us,  and  fuf- 
 fered  fo  much  to  purify  to  himfelf  a  peculiar  Peo- 
 ple zealous  oj  Good  I  forks :  The  great  importance  Tit.  ii.  1^ 
 
 of 
 
^6z 
 
 Sl  Simon  af2d  Sl  Jude. 
 
 of  working  out  our  Salvation,  and  the  NecefTityof 
 flriving,  if  we  will  enter  in  at  the  ftrait  Gate. 
 That  It  is  true  wifdom  to  employ  our  chief  Con-, 
 cern  upon  Things  that  are  moft  valuable ;  and  that 
 fuch  is  theWeaknefs  of  ourNature,  and  theStrcngth 
 of  Temptations,  that  without  condant  Applicatioii 
 of  Mind,  we  (hall  never  be  able  to  attain  them. 
 That  if  we  be  ftedfafl',  unmovcable,  and  always 
 abounding  m  ihe  Work  of  the  Lord,  our  Labour 
 iliall  not  be  in  vain  in  the  Lord. 
 
 Q^  How  far  does  Zeal  for  God  extenuate  and  miti- 
 gate the  Immorality  of  any  Action  ? 
 
 A.  Wicked  rhin:_s  done  out  of  true  Zeal  for 
 God,  are  damnable  without  Repentance^  becaufe 
 the  Nature  of  wicked  Actions  is  not  aLered  by  our 
 Perfuafion  concerning  theni;  though  it  may  be  feme 
 Allay  to  the  Fault  of  the  Perfon,  and  may  render 
 him  more  capable  of  the  Mercy  of  God  by  Repen- 
 tance, than  if  he  had  done  contrary  to  his  confci- 
 ence,  and  the  clear  Convictions  of  his  own  Mind. 
 For  it  is  a  much  greater  Fault  to  do  that  which  we 
 really  believe  contrary  to  our  Duty,  than  ignorantly 
 to  tranfgrefs  when  we  are  under  the  Power  of  an  er^ 
 rov.eons  Confcicnce.  The  firft  argues,  we  have  a  Will 
 to  do  Evil;  the  other  (lie  ws  our  Prr/r?/<:^  to  be  agree- 
 able to  our  y//^^7«^i//;  and  though  we  break  God's 
 Law,  yet  it  is  with  a  fincere  Intention  toferve  him. 
 -  Q^  How  ought  ive  to  exprefs  our  Zeal  towards  He- 
 retics and  Schifmatics  ? 
 
 A.  By  earneft  Prayer  to  God  for  their  Convrrfion, 
 that  he  would  brinjif  into  the  Wax  of  'Truth  all  fuck 
 as  have  erred  and  are  deceived.  By  (hewing  luch 
 Kindnefs  to  their  Perfons  as  may  difpofe  them  to  re- 
 ceive the  Impreffion  of  thofe  Arguments  that  we 
 fhould  offer  with  Meeknefs  for  their  Recovery,, 
 'By  alfaining  iroxn  all  reproachful  3.nd  bitter  Refiec- 
 tionSy  which  prejudice  them  again  ft  the  Truth.     By 
 
 exercijir^ 
 
♦S*/.  Simon  and  St.  Jude.  363 
 
 exercifi',!g  all  A(5ls  of  Charily  towards  them,  which 
 is  ihaonly  Moderation  due  to  thofe  that  diilent 
 from  us,  without  impairing  our  own  Principles  by 
 a  mifunderftood  Complaifance  ;  for  though  St.  Ig-  g^^  j  ^^ 
 natius  advifes  us  to  be  their  Brethren  in  Kindnefs  Epift-  ^4 
 and  Gentlcnefs,  yet  not  to  imitate  their  Ways,  but  fg,'"'^'^' 
 to  be  Follov/ersof  thcLord,  and  to  their  Errors  to 
 oppofe  Firmnefs  in  the  ^aith.  But  when  they  lie  un- 
 der the  Cenjuresofixk^t  Churchy  we  fliould  keep  at  a 
 Diftance  from  their  ConverfatioUy  which  is  butrea- 
 fonable,  that  when  all  Methods  have  been  ufed  for 
 their  Recovery,  we  may  be  careful  to  avoid  any 
 Infection  ourfelves.  As  for  great  Corpcral  PiiniJJj^ 
 ments  and  Inflidtionof  Z)^^//j  upon  thefe  Accounts, 
 they  appear  to  me  contrary  to  the  Genius  of  the 
 Chrijtian  Religion,  and  inconfiftent  with  many  of 
 the  chief  Principles  of  it.  For  the  Gofpel  of  our 
 Saviour  engages  us  to  fhew  Mceknefs  unto  all  Men, 
 and  univcrfal  Love  and  Good-will  even  to  ourEnc- 
 mies ;  from  whence  it  muft  follow,  that  no  Dif- 
 ference of  Religion,  no  Pretence  of  Zeal  for  God, 
 pan  juftify  a  fierce,  vindidive,  and  exterminatincr 
 Spirit.  , 
 
 The    P  R  A  Y  E  R  S. 
 
 I. 
 
 O  ALMIGHTY  God,  who  haft  built  thy  ForUaity, 
 Church  upon  the  Foundations  of  the  Apof- 
 tles  and  Prophets,  Jefus  Chrijl  himfelf  being  the 
 Head  Corner-llone  ;  grant  that  all  Chriftians  may 
 be  fo  joined  together  in  Unity  of  Spirit  by  their 
 Doclrine,  that  they  may  be  made  an  hoiv  Temple 
 acceptable   unto  thee,    through  Jejiis  Chrijt  our 
 
 Lord.     Amen. 
 
 j. 
 
 IL  LORD 
 
3^4  *5V.  Simon  and  St.  Jude, 
 
 For  true 
 Pietv. 
 
 II. 
 
 LO  R  D  of  all  Power  and  Might,  who  art  the 
 Author  and  Giver  of  all  good  Things,  graft 
 in  my  Heart  the  Love  of  thy  Name,  increalc  in 
 me  true  Religion,  nourilh  me  with  all  Goodnefs, 
 and  of  thy  great  Mercy  keep  me  in  the  fame, 
 through  Jejiis  Chriji  our  Lord.     Amen. 
 
 III. 
 
 SX'n  /GRACIOUS  God,  who  haft  endowed  me 
 zeaL  V_T  vvith  an  immortal  Soul,  grant  that  1  may 
 apply  my  mofl:  ferious  Thoughts  to  work  out  my 
 own  Salvation  with  Fear  and  TrembUng.  Enligh- 
 ten my  Underftanding,  that  I  may  fee  the  won- 
 drous Things  of  thy  Law  ;  redtify  my  Will,  that  I 
 may  follow  the  plain  Rules  of  Good,  and  efchew 
 the  Ways  of  Evil ;  and  in  all  my  AAions,  fix  my 
 Heart  entirely  upon  thy  Glory.  Let  my  devout 
 Prayers  be  offered  in  Retirements  where  thine  all- 
 feeing  Eye  only  enters.  Let  my  Works  of  Mercy 
 and  Charity  be  often  unknown  even  to  thofe  that 
 receive  the  Benefit  of  them.  Make  me  to  confi- 
 dcr  that  the  Praife  of  Men  is  but  a  Smoke  which 
 vanifnes  away,  and  that  thy  Favour  only  is  better 
 than  Life,  and  endureth  for  ever.  Teach  me 
 heartily  to  firive  that  I  m.ay  enter  in  at  the  ftrait 
 Gate,  to  fight  the  good  Fight  of  Faith,  and  to  dc- 
 ftroy  the  whole  Body  of  Sin.  Grant  that  I  may 
 be  always  upon  my  Guard  againfl:  my  potent  and 
 malicious  Enemies ;  and  that  the  fhort  Time  I 
 have  to  work,  may  make  me  careful  to  improve 
 it  to  the  befi  Purpofes ;  and  the  Uncertainty  of  all 
 Things  here  below,  may  call  off  my  Mind  from 
 the  Objecls  of  fecular  Happinefs ;  that  applying 
 myfelf  entirely  to  Devotion  and  Charity,  Juftice 
 and  Sobriety,  1  may  be  prepared  in  the  Temper 
 and  Difpofuion  of  my  Mind,  for  that  Flappinefs 
 
 which 
 
All  Saints,  36$ 
 
 v^rhich  thou  haft  promifed  through  the  Merits  of 
 thy  Son  Jiyus  Chrift  our  Lord.     Amen, 
 
 IV. 
 
 ALMIGHTY  God,  who  art  the  firft  andForthe 
 .  chiefeft  Good,  engage  all   the  Powers  and  ^^g^^^J- 
 Faculties  of  my  Soul  to  love  and  delight  in  thee ;  zcai. 
 and  to  place  all  Affiance,  Truft,  and  Confidence 
 in  thee.     Teach  me  to  proportion  my  Zeal  to  the 
 Value  of  Things,  that  I  may  love  thee,  the  Lord 
 my  God,  with  all  my  Heart,  with  all  my  Soul, 
 and  with  all  my  Strength;  and  in  the  firft  Place 
 feek  the  Kingdom  of  Heaven.     Let  my  Zeal  have 
 a  Refped  unto  ail  thy  Commandments,  that  it 
 mav  never  degenerate  into  Hypocrify  andFaftion  ; 
 but  that  I  may  always  purfue  it  by  jufi:  and  proper 
 Means,  and  may  never  think  to  promote  thy  Ho- 
 nour, and  the  Safety  of  thy  Church,  by  Ways  of- 
 feniive  to  thee,  and  which  thou  haft  forbid.     Let 
 not  a  good  End  prevail  upon  me  to  overlook  any 
 unlawiul  Means  that   may  advance  it,   but  that 
 trurting  in  thy  Providence,  and  depending  upon 
 thy  Care  of  our  moft  holy  Faith,  I  may  never  ftart 
 from  the  Way  of  my  Duty,  in  all  thofe  Methods 
 I  ftiall  at  any  Time  purfue,  in  order  to  preferve 
 it.     Grant  this,  OLord,  for  ftfus  Chrijl  his  Sake. 
 Awen. 
 
 CHAP.     XXXIV. 
 Sill  §>aint£;,  November  i. 
 
 Q^JYHAT  Feftival  dotb    the  Church  this  Day 
 celebnite  f 
 
 A.  In 
 
 A.  That  of  All  Saints. 
 
 Q^  What  do  you  mean  by  a  Saint? 
 
366  Ail  Saints, 
 
 A.  In  the  Beginning  of  Chriftianity,  the  Word 
 Saint  was  applied  to  all  Believers ^  as  is  plain  by  the 
 kSJi'^^xvi*^^^  St.  Paul  and  St.  Luke  make  of  itj  afterwards 
 35,  *     *  none  were  called  fo  but  fuch  as  eminently  excel- 
 led in  all  ChrijUan  Virtues  ^  and  though  that  Senfe 
 ftill  continues  in  the  Church  Militant^  yet  it  now 
 generally  fignifies  fuch  ^^Oi/Mi?;?,  as  (whofe  earthly 
 Tabernacle  being  difTolved)  ha.vc  ix  Hou/e  not  mad^ 
 aCor.v.i.  ivith  Hands  J  eternal  in  the  Heavens  ^  and  fo  arc  be- 
 cornea  Part  of  the  Church  Triumphant, 
 
 Q.  IVhat  Perfons  may  be  denominated  Saints  /;/  the 
 Church  Militant? 
 
 A.  Such  w  ho  not  only  believe  the  Doctrines  of 
 the  Chriflian  Religion,  but  conform  their  whole 
 Lives  to  the  Precepts  of  it ;  fuch  who  not  only- 
 have  a  holy  Faithy  but  are  purified  thereby,  who 
 have  a  fincere  Regard  to  God  and  another  World 
 in  all  their  Adions,  and  are  conftant  and  uniform 
 in  the  Difcharge  of  their  Duty ;  who  abflain  from 
 2  Cor.  vii.  all  Kind  of  Evil,  perfe^ing  Plolinefi  in  the  Fear  of 
 God. 
 
 Q^  What  feems  to  be  the  DeJIgn  of  the  Church  in 
 infii luting  this  Peftival  ? 
 
 A.  To  honour  God  in  his  Saints.  It  being 
 through  the  Alfiftance  of  his  Grace  that  they  were 
 made  conformable  to  his  Will  in  this  Life,  and 
 through  the  Bounty  of  the  fame  gracious  Lord,  that 
 his  free  Gifts  are  crowned  with  Happinefs  in  the 
 other. 
 
 Q^  What  farther  End  doth  the  Church  aim  at  ? 
 
 A.  To  encourage  us  here  below  to  run  the  Race 
 that  is  fct  before  us  ^'ixh  Patience^  feeing  we  are 
 encompajj'cdivilhfo  great  a  Cloud  of  Wit ncjjes,  to  work 
 Heb.xiLi.  in  u^  tirmmfs  and  Pufolutiono'iyViwd,  by  propound- 
 ing the  Exofnpleimd  Patterns oi  Fbly  Men  gone  be- 
 fore us,  who,  in  their  rcfpedive  Ages,  have  given 
 remarkable  Tcfiimony  of  their  Failh  in  God,  and 
 conftant  Adherence  to  his  Truth, 
 
 a5>- 
 
All  Saints,  3d;J 
 
 Q^  By  zvhat  Means  did  the  Saints  in  Heaven  ^Z- 
 iain  that  Happincfs  they  nozv  enjoy  ^ 
 
 A.  It  was  purchafcd  for  them  by  the  Death  and 
 Sacrifice  oi  our  Saviour  Jefus  Cbrift ;  the  Benefits 
 whereof  they  were  made  capable  of  receiving,  by 
 the  Piiyity  of  their  Vivtb,  by  the  Vncorrnpteduefs  o^ 
 their  Morals,  by  their  Conjiancy,  and  P  erf  ever ancem 
 Defpiteof  all  Sulierings  and  Perfecutions,  and  by 
 fightini^  manfully  under  Cbrift' s  Banner  to  their 
 Lives  End. 
 
 Q^  IVberein  confifts  the  Happinefs  of  the  next  Life? 
 
 A.  In  rhis  Life  we  arc  not  able  to  conceive  the 
 Happincis  God  liath  prepared  lor  thofe  that  Love 
 him.      //  doth  not  yet  crppcar  ivhat  zve  Jhall  be  ;  but  i  Jobaiu. 
 the  Scriptures  in  general  hath  alFurcd  us,  that  God  ^* 
 will  reward  thofe  that  diligently  feek  him,  not  ac- 
 cording to  our  narrow  and  Kmited  Conceptions,  but 
 accord mg  to  the  exceeding  Grealnefs  of  his  PozverEuh.i.ig^ 
 and  Goodnefs.     So  that  God  having  promifed  to 
 make  us  happy  in  the  next  World,  we  iiave  all 
 the  Reifon  imaginable  to  put  our  Truft  and  Con- 
 fidence in  him  as  to  the  Way  and  Manner  of  elled:- 
 ingit. 
 
 Q.  fi7.hU  Light  have  t be Scr'iptin-c^ given  us  m  this 
 Matter  ? 
 
 yi.  The  Wifdomof  God  is  pleafed  fometimcsto 
 condefcend  to  our  Lov.  Apprehenlions,  and  to  re- 
 veal his  fublime  Rewards  by  fuch  Things  as  v.c 
 are  moll  apt  to  value  and  admire;  and  therefore  it 
 is  reprcfented  in  forne  Places  under  the  Metaphor 
 of  a  Kingdom^  a  Cryun,  and  a  ^reafiire^   it  being  ^at.  viii. 
 cxprefsiy  called  the  Kingdom  of  the  Fatbr,  a  Cro'vpi  43-.. 
 ot  Rigbteoifnefs,  a  Crnvn  of  Life,  and  a  Crown  of  g.  ""'  '*' 
 Glory,  0.  Treafure  in  Heaven,  and  a  Treafure  /^r?/ Jam.  iir. 
 failetb  not,    though   the   greatelt  Kingdoms  and  ,  Pet.'v!!^*. 
 Trcafures  of  this  World  bear  no  proportion  to  the  '^f-'^-  "ix. 
 Icalt  Degree  of  Heavenly  Glory.    But  the  Kxcel-  In'^.o  xii. 
 4  lency  33- 
 
368  All^ciinis. 
 
 Rom.vi.   lency  of  this  Happinels  is  more  particularly  ^ct 
 Mat.  V,  8.  forth  to  us  by  everlafrin^  Life  yby  the  Vifion  of  God, 
 xjoim  in.  jjj^j    {^y  ^  Likenefi  to  him,  and  by  heing  with  Chrijl. 
 p'kU.i.33.  All  which  implies  that  we  lliall  in  the  next  Life 
 live  fi^ee  from  Sin,  the  great  Torment  and  Afflic- 
 tion of  devout  Souls  in  this  ;  that  wc  fhall  be  ex- 
 empted fromi  all  thofe  Evils  and  Miferies  which 
 are  the  Confcquence  of  it,  and  which  attend  us 
 through  this  earthly  Pilgrimage  ,-  a  Sort  of  Happi- 
 nefs  that  the  moft  ienfual  arc  affedted  with.     And 
 not  only  Sin  and  Sorrow  lliall  ceafe  to  be,  but  we 
 Ihall  enter  upon  the  PolTcdion  of  all  thofe  Pieafures 
 we  are  made  capable  of  enjoying  :  For  when  the 
 Spirits  of  juft  Men  are  made  perledt,  there  fhall  be 
 nothing  to  hinder  the  conflant  Influences  of  infinite 
 Goodnefs  ;  fo  that  our  Underftandings  fhall  be  en- 
 tertained with  the  Knowledge  of  God,  the  moft 
 perfe(^l  and  excellent  Being,  the  Source  and  Foun- 
 tain of  all  Truth,  and  our  Wills  vigoroufly   em- 
 ployed in  chulingand  embracing  the  moft  dclirablc 
 Goods,  and  our  Afletlions  determined  to  the  mofb 
 delightful  Objeds;  for  our  Minds  being  then  en- 
 larged to  their  utmofl  Capacities,  fliall  have  a  more 
 perfcdf,  certain,  and  clearer  Knowledge  of  God 
 than  we  can  attain  to  in  this  Life;  and  from  the 
 Sight  of  his  Glory,  the  Love  of  his  Goodnefs,  and 
 the  Admiration  of  all  his  Excellencies,  we  fliall  be 
 transformed  into  his  Likcnefs,  both  in  the  Purity 
 and  Spirituality  of  our  Souls  ;  whence  mufc  refuk 
 infinite  Plcafure  and  Satisfadion,  inceffantly  ex- 
 prefHng  itfclf  in  Hymns  of  Praife  and  Thankfgiv- 
 ing.     Bclides,  it  muft  needs  raife  in  us  frefliTranf- 
 porrs  of  Joy  and  Rapture^  to  fee  our  glorified  Re- 
 deemer exalted  to  the  Right  Hand  of  God !  and 
 all  the  blclfcd  Inhabitantsof  this  heavenly  y^r«,/i- 
 /i  w  will,  in  a  Degree,  contribute  to  our  Happinefs 
 by  their  profitable  and  delightful  Converfation, 
 And,  to  complete  our  Blifs,  it  iball  never  change 
 
 nor 
 
All  Saints.  369 
 
 hor  have  an  End,  but  wc  fliall  pafs  Eternity  in 
 knowing  anj  loving,  in  pniiling  and  ciicerfully 
 obeying  the  blcfFcd  Trinity,  Father,  Son,  and  Holy 
 Gholt. 
 
 Q^  Hr.v  is  the  Pattern  of  the  Saints  accommodated 
 to  our  Imitation  ? 
 
 A.  In  that  they  were  mere  Men,  clothed  with 
 Flelli  and  Blood,  and  an  imperfect  Nature,  liable 
 to  Sin  as  well  as  we,  and  once  drove  with  the  faine 
 unruly  Fajjions^  and  were  expofed  to  the /^ime  Dif- 
 ficulties as  we  are  now  furrounded  with  ;  and  that 
 ■we  have  the  fame  Sacrament  to  direct  us,  the  fame 
 Qraee  to  anifl:  us,  the  fame  Promifes  to  encourage  us, 
 the  fame  HrAy  Table  for  ourfpintual  Nojrilhment. 
 So  that  what  was  attainable  by  them,  may  be  acquired 
 by  us,  if  we  are  not  wantmg  to  ourfclvcs, 
 
 Q^  Ifljat  Obligations  lie  upon  all  Chrijllans  to 
 Holincfsof  Life? 
 
 A.  They  are  obliged  to  it  bv  the  Precepts  of  the 
 Go/pel,  which  {\na\y  command  Hoiinefs  ;  by  the 
 Promifes,  which  are  fo  many  Encouragements  to  a 
 holy  Life;  by  \.\\tThreatcnings,  which  are  fo  many 
 powerful  Arguments  againft'Sin:  add  to  this  the 
 Engagements  of  the  Baptijmal  Vow  made  in  their 
 Infancy,  and  which  they  lince  took  upon  them- 
 felves  in  Conjirmat ion,  2ind  have  frequently  renewed 
 at  the  Lord' a  Table. 
 
 Q^  iVhat  do  you  mean  By  the  Communion  of 
 Saints  ? 
 
 A.  That  the  Saints  have  in  common  one  God, 
 one  ChriJ],  one  Spirit,  one  Lord,  one  Faith,  one 
 Baptifm,  one  Hope;  and  that  thev  communicate 
 With  one  another  in  all  Duties  of  Pietv  and  Clia- 
 rity,^  by  mutual  Help  and  Alhlbnce  in  Ti-nes  of 
 Periecution,  by  mutual  Beneficence  and  Liberality 
 m  Time  of  Want,  and  by  mutual  Participation  ot 
 one  another's  Prayers. 
 
 B  b  Q^  niat 
 
37  o  All  Saints. 
 
 Q^  IVhat  Communion  have  the  Saints  here  belo\9 
 with  the  Saints  above  ? 
 19^.  iiil'ls.  ^'  Thofe  upon  Earth  are  called  Fellozv  Citizens 
 with  the  Saint Sy  and  of  the  Houfljold  of  God,  of  the 
 fame  Faviily  ivith  thofe  in  Heaven.  We  blefs  God 
 for  them,  rejoice  at  their  Blifs,  give  Thanks  for 
 their  Labours  of  Love,  and  pray  that  with  them 
 we  may  be  Partakers  of  the  heavenly  Kingdom. 
 They  pray  for  us,  for  our  Confummation  and  Blifs, 
 rejoice  with  us  at  our  Converfion  ;  but  what  far- 
 ther the  Saints  of  Heaven  do  particularly  in  Re- 
 lation to  us,  or  what  we  ought  to  perform  in  Re- 
 ference to  them,  is  not  revealed  in  Scripture,  nor  can 
 be  concluded  from  any  Principle  of  Chriftianity  ? 
 
 Q^  What  Duties  refilt  from  itoe  Belief  of  this  Ar- 
 ticle of  our  Creed  ? 
 
 A.  To  walk  in  the  Lights  as  God  is  in  the  Light ; 
 there  being  no  Communion  with  his  holy  Nature 
 w'wkvowx.San^iity,  Humbly  and  cheerfully  to  acknow- 
 ledge fo  great  a  Benefit.  To  exprefs  an  ardent  Af- 
 fe^ion  to  thofe  Saints  which  live,  and  a  reverent  Re^ 
 fpeB  to  thofe  which  are  now  with  God.  And  particu- 
 larly to  dired:  and  enlarge  our  Charity  to  thofe  who 
 are  of  the  Houjhold  of  Faith. 
 
 Q^  JVhat  may  we  learn  from  the  Ohfervation  of  this 
 Feftival  F 
 
 A.  The  IVifdom  and  Happincfs  of  being  religious. 
 That  Heaven  deferves  the  utmoft  we  can  do  or 
 fuffer  to  obtain  it.  That  through  many  Tribula- 
 tions Me  mult  enter  into  the  Kingdom  of  Godi 
 That  we  ought  to  honour  the  Saints,  by  comme- 
 morating their  Piety,  congratulating  their  Vido- 
 rics  over  the  World,  and  rejoicing  in  their  Glory  ; 
 but  chiefly  by  propounding  their  Example  for  our 
 Jmitalion ,-  to  learn  from  them  to  be  humble  and 
 meek,  and  to  fubmit  all  our  Dcfiics  to  the  Will  of 
 God  ;  to  govern  our  Senfes  by  Reafon,  and  our 
 Hcafon  by  the  Dictates  o^i  Revelation ;  to  take  up 
 
 4  the 
 
 1 
 
AH  Saints,  S'Ji 
 
 iKe  Crofs,  an^l  refiH:  unto  BlooJ ;  ftriving  againft 
 Sin,  that  by  livintr  as  the  Saints'  once  did,  >vc  may 
 at  length  inherit  thofc  Promifcs  which  they  by  their 
 Faith  Tiwd.  Patience  in  this  World,  now  inherit  in 
 the  next. 
 
 Q^  Ji'herein  conjifls  the  Advantage  of  propounding; 
 ths  Examples  nf  the  bleiTed  Saints/or  cur  Imitation  F 
 
 A.  It  convinces  us  of  the  Pofftbility  of  perform- 
 ing our  Dtity,  by  fliewing  us  Men,  clothed  with 
 iprcfli  and  Blood  that  have  pradifed  it ;  and  fo  is  apt 
 to  cure  that  .S'/oz/jand  Dr/pondenry,  which  thcWeak- 
 nefs  of  our  Nature  is  apt  to  fuggefi:  to  us.  It  gives  us 
 fcnlible  Evidences  o^ihchappy  Fruits  of  a  pious  Life 
 which  make  greater  InprelTions  than  tliofe  Confc- 
 ■quences  which  Rcafon  draws  forourConviclion ;  and 
 hereby  difpofcs  us  vigouroufly  to  imitate  thofe  Vir- 
 tues which  fhincd  in  them  with  ^o  great  a  Luflrc. 
 
 Q^  //"  Examples  at  fo  great  a  Dijtance  bavefuch 
 •a  Poiver,  ou^ht  zvc  not  to  excrcife  great  Care,  in  refer- 
 •enee  to  ivhal  Company  ive  daily  convcrfe  ivith  ? 
 
 yl.  Solomon  hath  long  lince  obferved,  that  he  that'^^^'f-  ^i'^ 
 walkelh  vcitb  zvife  Men  fljall  be  ivife  ;  but  that  the  ^°' 
 Com  pi  inion  of  Fools  JJjall  be  deftroyed :  W  Ii  i  c  h  fu  ffic  i- 
 ently  denotes,  that   if  wc  dcfign  any  Progrefs  in 
 Piety  and  Virtue,  that  IFi/dom  which  Solomon  recom- 
 mends, we  mult  frequent  thofc  who  arc  eminent 
 Examples  of  it ;   and  avoid,  as  much  as  is  pofTiblc^ 
 fuch  r'oois  who  make  a  Mock  at  Sin.     And  this 
 Method    is  common  to    Mankind    in    all   other  xiv.  19. 
 Cafes ;  when  they  aim  at  Perfections  in  any  par- 
 ticular Skill  or  Part  of   Learnings    they  covet  the 
 Converfation  of  thofe  wh»  arc  known  to  excel  iiril 
 W^ay. 
 
 Q^  Is  it  poffiblcy  in  the  ger.cral  Ccnverfe  of  the 
 iVorldy  to  iivoidh?id,  Company? 
 
 J.  It  is  very  difficult  for  thofe  whofe  Bufinef^ 
 
 and  Circumdanccs  carry  them  into  a  great  deal  of 
 
 B  b  2  Company 
 
37 2  ^^^  Saints. 
 
 Company  always  to  avoid  that  which  is  bad  ;  and 
 Charity  fometimes  may  oblige  good  Men  to  con- 
 verfe  with  fuch  in  order  to  their  Reformation,  where 
 there  are  any  probable  Hopes  of  making  bad  Men 
 better  ;  but  however  it  is  very  much  in  every  Man's 
 Power  to  chufe  what  fort  of  Company  he  deiigns 
 for  hisDiveriion  and  Entertainment;  a  Matter  of 
 fuch  Importance,  that  it  requires  molt  ferious 
 Conlideration. 
 
 Q^  What  ought  a  Man  chiefly  to  confider  in  the 
 .  Choice  of  his  Company  ? 
 
 A.  He  ought  chiefly  to  fix  upon  fuch  as  have 
 virtuous  and  Chriflian  Principles ^  and  who  Endea- 
 vour tofhew  ihcEffecls  of  them  in  their  Lives  and 
 Converfations  ;  for  as  Men  of  no  Principles  are  very 
 much  unqualified  for  Friendl"hip,  becaufethey  have 
 no  Foundation  to  fupport  it ;  lb  Men  that  ad  con- 
 trary to  their  good  Principles,  give  but  2ijcnrvy  Proof 
 of  their  Sincerity.  Befides,  Men/(-f/)//c-^//y  inclined, 
 may  endanger  the  Firmnejs  of  our  Faith^  as  wicked 
 Men  may  the  Strength  of  our  Virtue. 
 
 Q^  U'^hat  other 'R.ult?,  maybe  ohferved in  the  Choice 
 of  our  Company  ? 
 
 A.  When  we  have  fecured  the  main  Point,  and 
 fenced  againft  the  grcateft  Danger  of  Converfation, 
 we  ought  to  have  a  particular  Regard  to  the  Temper 
 and  Difpofition  of  thofe  we  pilch  upon  fo^-  our 
 conftant  Companions  ;  for  if  they  have  a  great  deal 
 of  Pafflon,  and  a  httle  Ihare  of  Senfe,  our  Freedom 
 and  Friendihip  will  expofe  us  to  vexatious  Difficul- 
 ties. Though  we  are  never  fo  much  upon  our 
 ^  Guard,  a  great  deal  of  Fire  will  fometimes  heat  us ; 
 we  may  be  provoked^  and  then  we  are  the  worfe 
 for  fuch  Company.  After  thefe  Cautions,  I  think 
 the  Advantages  of  Learning  and  l-Fi/dom,  of  ^lick- 
 nefs  and  Vivacit^y,  may  juftly  challenge  a  Regard, 
 lince  they  mult  be  very  agreeable  Entertaimnents 
 
 when 
 
All  Saints.  213 
 
 M  hen  good  Men  of  mild  Tempers  arc  the  Maders 
 of  them. 
 
 Q^  fV/jo  cugbt  to  have  the  great  eft  Regard  to  the 
 Choice  of  their  Omfany  ? 
 
 A.  It  concerns  all  good  Chriflians  to  -ake  Care  in 
 this  Point ;  for  the  Contagion  of  Vice  is  powerful 
 and  their  greateft  Security  is  in  ftanding  at  a  Dif- 
 tance  from  it ;  the  Frailry  of  Virtue  is  great,  there- 
 fore all  Cautions  fliould  be  ufed  not  to  expofe  it  to 
 an  infectious  Air.  V>u\.  young  Men ^  when  they  firll 
 appear  in  the  VV^orld,  ought  to  have  a  particular 
 Regard  to  it,  their  future  Happinefs,  both  lempo^ 
 ral  and  Elcmaly  depending  fo  much  upon  the  Qua- 
 lifications of  thofd  they  converfe  with.  Though 
 they  have  received  good  Principles  in  their  Educa- 
 tion, yet  they  want  PraBice  to  confirm  the  Habits 
 of  Virtue  and  Courage ^  to  relilt  the  Allurements  of 
 Vice.  They  are  apt  to  catch  at  any  Thing  that  in- 
 dulges and  countenances  their  irregular  Appetites. 
 The  Misfortune  is,  when  they  want  Prudence 
 molf,  they  have  leaft  of  it  ;  therefore  it  is  happy 
 ■when  they  will  liflen  to  the  Advice  of  their  Pa^ 
 rentSy  or  fomc  experienced  Relation,  w  ho  is  able 
 to  direct  them  in  an  Affair  of  fuch  Confequence. 
 
 Q^  What  are  the  mi/chievous  Effects  of  bad 
 Company  to  good  Men  ^ 
 
 A.  If  they  are  not  by  Degrees  entirely  corrupted, 
 yet  the  Honor  they  ought  to  have  tor  Sin,  is  very- 
 much  abated  by  their  feeing  it  frequently  commit- 
 ted. They  are  led  into  uncharitable  Thoughts 
 concerning  their  Neighbour,  whofe  Rrputation  in 
 fuch  company  is  never  fparcd,  but  loaded  with  all 
 injurious  and  contumelious  Ufige.  Bcfides,  it 
 makes  their  own  Duty  difficult,  for  by  not  difcoun- 
 tenancing  fuch  Pradices,  bv  one  Means  or  other 
 they  may  contract  a  Share  in  the  Guilt  of  them, 
 and  embroil  their  own  Mmds  by  refleding,  whe- 
 t^her  or  no  they  did  what  became  good  Chriflians 
 
 I  upon 
 
374-  All  Saints. 
 
 upon  fuch  Occalions.  So  that  Fire  may  as  well  b^ 
 taken  into  a  Man's  Bofom  without  burning,  and 
 Pitch  touched  without  defiling,  as  bad  Company 
 frequented  and  delighted  in,  without  receiving  Da- 
 mage andcontra(^ing  Pollution. 
 
 The   P  R  A  Y  E  R  S, 
 
 I. 
 
 LTiutton  C\  ALMIGHTY  God,  who  haft  knit  together 
 of  the  V_>/  thine  EIe6l  in  one  Communion  and  Fellow- 
 Sainis.  f]-jip^  in  the  myflical  Body  of  thy  Son  Chriji  our 
 Lord ;  grant  me  Grace  fo  to  follow  thy  blelfed 
 Saints  in  all  virtuous  and  godly  Living,  that  I  may 
 come  to  thofe  unfpeakable  Joys  which  thou  halt 
 prepared  for  them  that  unteignedly  love  thee,  thro*, 
 Jefiis  Chrijl  our  Lord.      Amen. 
 
 IL 
 
 For  the     /^  GOD,  who  haft  pi-epared  for  them  that  love. 
 
 Cod*!  °  V-/  thee,  fuch  good  Things  as  pafs  Man's  Un- 
 derftanding;  pour  into  my  Heart  fuch  Love  to- 
 wards thee,  that  I,  loving  thee  above  all  Things, 
 may  obtain  thy  Promifes,  which  exceed  all  that  f 
 candefire,  through  y<'y//j- C/jr//?  our  Lord.  Amen.' 
 
 IIL 
 
 For  foi-       A    LMIGHTY  God,  niake  me  fo  wife  in  this 
 Jh^E?-     -^-^  ^VAiQ  of  Probation  and  Trial,  as  to  provide 
 ample  of  for  Etcmity,  by  walking  in  thofe  Paths  that  con- 
 deparifd?  ^"^^^^d  thy  bleflcd  Saints  to  evcrlafting  Blifs.  Keep 
 it  for  ever  in  the  Purpofe  ot  my  Heart,  as  it  was  in 
 theirs,  to  obey  thofe  Laws  which  thou  my  Ma- 
 ker and  Sovereign  haft  enjoined,  and  according  to 
 which  I  fliall  be  one  Day  judged.     Grant  that  I 
 may  with  all  polTible  Care  avoid  Sin,  the  greateft 
 
All  Saints.  ZIS 
 
 Evil,  and  the  tnofl  mifchievous  to  my  main  In- 
 tcrcll ;  and  that  1  raay  at  any  Expcncc  flck  thy 
 Favour,  which  is  better  than  Life  :  That  follow^ 
 ingthy  hlcHed  Saints  in  the  Mcckncfs  and  H'.imi- 
 lity  of  their  ?.I>nds,  in  the  Vlortilication  ot  their 
 carnal  Appetites,  in  their  entire  Submillion  to  thy 
 divine  Will,  in  their  Charity  to  the  Souls  and  Bo-, 
 dies  of  Mciiy  in  their  Patience  under  butierings, 
 and  in  their  Rcadinefs  to  take  up  the  Crofs,  1  may 
 attai".  that  Happincfs  they  now  polTefs,  and  inhe- 
 rit thofePromifes  which  they  are  made  Partakers 
 of,  through  the  Merits  oi  Jtfus  Cbriji  our  Lord, 
 Amen. 
 
 MOST  gracious  God  the  Author  of  San6lity,  '^-^.;"5^'';^^ 
 and  Lever  of  Uniry,  wnofe  Wifdom  hath  file  "Aifc^ 
 eikblidicd  an  admirable  Communion  between  thc^crancc 
 Members  of  thi:  fusie  myftical  Body,  whereof  thy  M^f,. 
 Son  Jfjus  Chrijl  is  the  Head ;  I  blcfs  and  praifc 
 thy  Holy  Name  for  all  thy  Servants  departed  this 
 Life  in  thy  Faith  and  Fear.  I  congratulate  their 
 Vid:ories  over  the  World,  who  overcame  them- 
 felvcs,  and  led  in  Triumph  their  ovi  n  Palfions.  J. 
 commemorate  with  all  Thankfulnefs  their  heroic 
 Piety,  who  ferved  their  Lord  in  Hunger  and 
 Thirll,  in  Priion  and  Chains,  on  Racks  and  m  Tor- 
 tures, and  who  undauntedly  encountered  Death, 
 armed  with  the  greatefl  ferror.  I  rejoice  m  the 
 Glory  and  Happinefs  they  are  now  advanced  to, 
 the  Greatne fs  of  w  hich  the  Heart  of  Man  cannot 
 conceive.  Befeeching  thee  to  give  mc  Grace  fo  to 
 follow  their  good  Lxainples,  m  the  wife  beflovv- 
 ing  of  my  Time  here  below,  that  1  may  follow  them 
 in  their  happy  Palfage  out  of  this  World,  and  with 
 ^jicm  be  made  Partaker  ot  thy  heavenly  Kingdom, 
 |3b  ^  \^hich 
 
^'76  All  Saints, 
 
 which  I  befeech  thee  to  haften,  and  fhortly  to  ac-f 
 compHQi  the  Number  of  rhine  Eled ;  that  I,  with 
 all  thofe  that  are  departed  in  the  true  Faith  ot  thy 
 holy  Name,  may  have  our  perfed:  Conlumaiatioa 
 and  Blifs,  both  in  Body  and  boul,  in  thy  eternal 
 and  evcrlafting  Glory,  through  Jejus  Chrift  our 
 Lord.     Amen, 
 
 fhe  End  of  the  Festivals, 
 
''  S.' Ma  til    Cv.  4. 
 
A 
 
 COMPANION 
 
 FOR    THE 
 
 r  x\  s  T  s 
 
 or  T  II  c 
 
 Church  of  England: 
 
 WITH 
 
 COLLECTS  and  PRAYERS 
 
 For   each   SOLEMNITY. 
 -^ — — . — . — _^ — ^ 
 
 By   ROBERT  NELSON,  Efq. 
 
 The  TwImty-Seventh  Edition. 
 
 Whn   Ou  B,  idtgrocm  fjull  i*   UitM  jr^  ihem,   dot  JkiU  ihty  Jdjl  m  iJi.fe 
 Djyi,      St.  l.ukc  V.  3^. 
 
 fit  ^f..?.ii  dnJ  mtmrn  and  Uftf  :  Ltt  >«kr  Isu^fiUr  k  Um  d  t»  Uaurmiiig,  anj 
 >  "  ]*y  to  Htaitnefs.  lltmiU  yeuijthti  in  Iht  S'gkt  tj  Ik*  Lord,  amd  he 
 J^li  liji  ym  nf.     U.  ]»mct  iv.  y,  lo. 
 
 Jcjonium  iion  rft  pcrfrAa  Virtut,  fed  rrtcrarum  Viitu;um  fundamcn- 
 tuin.     S.  llmon.  ad  Ltmtir.  p.  aj 
 
 L    0    N    D    0    ffr 
 
 printed  for  F.  andC.  Rivincton.S.Chowuer,  T.Longman, 
 li.  Law  and  S«)n,C.  CrRBETT.  G.  G.  I.aml  J.  Robinsons, 
 
 R.  B  ALD»  I  N  .  L  H  A  Y  F  »,  W.  St  U  A  B  T.  j    N  I C  HOL,  W.Fl  t  X- 
 
 NIY,  T.KvAN*.  R.Fauidvr,  W.  L<'»ndis,  G.andT. 
 
 WiLKII,    M.GarDNIR,   J.X^ALIER,   J.  Sc  ATCH  ERD  and 
 
 J.  VVHiTAr.ER,  and  K.  NiwRFRY. 
 
 MDCCXCV, 
 
[379] 
 
 Preliminary  Inftruclions 
 
 CONCERN  I  NG 
 
 FASTS, 
 
 Queft.  TJ/HAT  do  you  mean  hy  Fafls? 
 
 '  ^      Ayif.    Days  fet  apart  by  the  Church 
 pr  by  Cm/ Authority,  or  by  our  own  Appoint- 
 jnent,  to  humble  ourfelves  before  God,  in  punifh- 
 ing  our  Bodies  and  afflicting  our  Souls^  in  order  to 
 a  real  Repentance.     By  outward  Significations  tef- 
 tifying  our  Grief  for  Sins  pad,  and  by  ufing  them 
 as  Means  to  fecure  us  from  returning  tothofe  Sins^ 
 for  which  we  exprefs  fo  great  a  Deteftation. 
 Q^  IVhere'm  confijU  /he  Nature  of  ¥-^ii\mg} 
 A.  In  a  Ibid  Senfe  it  implies  a  total  Abpnence 
 from  all  Meat  and  Drinking  the  whole  Day,  from 
 Morning  to  Evening ;  and  then  to  refrefh  ourfelves 
 fparingly  as  to  the  Quantity,  and  not  delicately  as 
 to  the^Quality  of  the  Food.     And  in  this  Manner 
 pot  one  but  more  Days  were  paffed  in  a  continual 
 Faj]  by  the  Primitive  Chrijiians  before  Eajler.    In  a 
 large  3enfe,  it  implies  an  Abftinence  from  one  Kind 
 of  Food,  efpecially  Flelh  and  Wine,  as  was  ufed 
 by  Daniel ;  or  a  deferring  eating  beyond  the  ufual  Dan.  x.  8. 
 Hours,  as  the  Primitive  Chriftians  did  on  their 
 jUtionary  DaySy   till   Three  in  the  Afternoon,  to 
 which  Hour^their  public  Afiemblies  continued  on 
 thofe  Days. "    So  that  hereby  fome  Self-denial  is  de- 
 figned  to  our  bodily  Appetites ;  for  no  Abftinence 
 can  partake  of  the  Nature  of  Fajling,  except  there 
 be  fomething  in  it  that  affli(5i:s  us. 
 '  ■-    '  ■  Qj_  How 
 
S^o  Preliminary  hijlr Uptons 
 
 Q^  How  many  Sorts  o/Fafts  are  there? 
 
 J.  There  are  tM  o  Sores,  pu^/k  and  private.  The 
 firft:  we  are  determined  to  obferve  by  virtue  of 
 that  Obedience  which  is  due  to  our  lawful  Supe- 
 riors ;  and  for  thofe  Realbns  they  enjoin  it.  The 
 fecond  proceeds  from  our  own  voluntary  Impofi- 
 tion,  and  arifes  from  our  Obligation  to  perform  it 
 at  fome  Times,  though  it  is  left  to  our  own  Difcre- 
 tion  to  determine  the  Scalon. 
 
 Q^  Whence  arifes  //:?c' Obligation  of  a  Cbrifian  to 
 
 A.  Nature  feems  to  fuggeft  it  as  a  proper  Means 
 to  exprefs  Sorrow  and  Grief;  and  as  a  fit  Method 
 to  difpofe  our  Minds  towards  the  Confideration  of 
 any  Thing  that  is  ferious.     And  therefore  all  Na- 
 tions  from  ancient  Times  have  ufed  Fafling-x's,  a 
 Part  of  Repentance,  and  as  a  Means  to  turn  away 
 Jonah  lii,  God's  Anger  ;  as  it  is  plain  in  the  Cafe  of  the  AV- 
 Mat.  vi     nevites ;  which   was  a  Notion  common  to   them 
 i6,  >7,  i8.  with  the  reft  of  the  World.     And  though  our  Sa- 
 viour hath  left  no  pofitive  Precept  about  Fajling^ 
 yet  he  joins  it  with  Alms-giving  and  Prayer,  unquel- 
 tionable  Duties;  and  the  Diredlions  he  gave  in  his 
 admirable  Sermon  upon  the  Mounts  concerning  the 
 Performance  of  it,  fufficiently  fuppofe  the  Neref- 
 lity  of  the  Duty ;  which,  if  governed  by  fuch  Rules 
 as  our  Saviour  there  lays  down,  will  be  accepted 
 by  God^  and  openly  rewarded  by  him.     Befides, 
 our  Saviour  fays  exprefsly,  that  the  Time  fhould 
 come,  u-hen  his  Difipies  fJjould  faft.     And  when 
 l.akcv.35.  he  brings  in  the  Pbarifce,  boafting  that  he  faded 
 twice  in  the  Week,   our  Saviour  in  no  Manner 
 bl^n«es  him  {orfafiing,  but  correds  his  Vanity  for 
 boafiing  of  it. 
 
 Q^  IVhy  did  not  our  Saviour'^  Difciples  faft  while 
 he  zvas  upon  Earth? 
 
 A.  Becaiife  Vafiing  belongs  to  Mourners;  but 
 '^'hile  our  Saviour  was  with  them,  it  was  a  Time  of 
 
 Joy 
 
concerning  Tajling,  381 
 
 Joy  and  Gladnefs,  and  Confequcntly  as  improper 
 a  Sealon  for  the  Signification    of  Sorrow,    as  it 
 would  be  to  forbid  Eating  and  Drinking  at  a  Wed- 
 ding,     Can  the  Children  of  the  Bride-chamber  fajl^  ^^^^  ^,^ 
 faith  our  Saviour,  wM^r/;t?i^r/</>^T(5(?;;7  is  with  themf  ^i.  35. 
 But  when  the  Bridegroom  is  taken  from  thevt^  ihenjhall 
 theyfafl.     Whereby  our  Saviour  doth  not  go  about 
 to  excufe  his  Difciples  from  thofe  Obligations  of 
 Fafting,  \s\\\Q\\^\..John's  Difciples,  and  the  P/^^n- 
 Jccs  pra6tifed ;  but  intimates,  that  though  he  was 
 not  fit  for  them  at  prefent,  yet  when  he  was  gone 
 from   them  they  alio  (houldy^/  in  thofe  Doys. 
 
 Q^  What  Examples  have  we  (j/Ealting  in  the 
 Scriptures  /* 
 
 A.  It  was  a  Duty  all  along  obferved  by  devout 
 Men,  and  acceptable  to  God  under  the  Old  and 
 New  Tef lament,    both  as  it   was  helpful  to  their 
 Devotion,  and  as  it  became  a  Part  of  it.     Public- 
 enjoined  Fafts^    upon  extraordinary  Occalions  are 
 fo  frequent  in  Scripture,  they  need  no  particular 
 Notice.     And  as  to  private  Fafts,  we  read  that  Da-  Pfai  lux. 
 vid  chaftened  his  Soul  zvith  Faftiyig.     And  Daniel  ^'^^^^^ 
 fought  the  Lord,  not  only  zvith  Prayers  and  SuppU-  "^^^^  "• 
 cations,  but  with  Fafting.     Anna  ferved  a?id  worfJjip-  ^Iq^  x.sa. 
 ped  God  in  Prayers  and  Faf tings  Night  and  Day.  Cor-  Aa*  xiiL 
 7ielius  \\2iS,  Fafting,  as  well  as   praying,  when  the  ^' 
 Vifion  came,  that  brought  Salvation  to  his  Houfe. 
 When  Paul  and  Barnabas  were  to  be  ordained  Apo~. 
 ftles,  there  was  Fafting  joined  to  Prayer;  and  St. 
 Paul  approved  himfelf  a  Mmifter  of  God  in  Faft- 
 ings,  as  well  as  Labours  and  W^itchings  ;  He  kepf^^^^-  vj# 
 his  Body  under,  and  brought  it  into  Subje5fion  ;  left,  icVr.lxI 
 zvhile  he  preached  to  others^  tje  hi-mfclf  fJoould  be  a  Caji-  27- 
 away. 
 
 Q^  Have  we  any  Account  that  the  Apoftles^  after 
 cur  Saviour'j  Afcerfon^  pra^ffcd  Falling  ^;/^  Ab- 
 stinence ? 
 
 A.  Epi^ 
 
3^2  Pr£liminary  hif,}uSlwi^ 
 
 F,p.  iviii.       ^.  Epiphanius  tells  us,  that  St.  Jrtw^j  the  Gr^i^-rrV^ 
 c' 24.'"''^°  ^TidSt,  Joh7ty  were  very  eminent  for  a  mortified 
 Life  ;  that  they  never  ate  either  Flefli  or  Filh; 
 and  wore  but  one  Coat    and  a  Linen  Garment. 
 lib.iL"*      Clemens  Alexandrinus  relates  of  St.  M^zif/?;(f re,  that 
 «•  »•        he  was  fo  far  from  indulging  his  Appetite,  that  he 
 refufed  to  gratify  it  with  lawful  and  ordinary  Pro- 
 vifions,  eating  no  Flefh  :  his  ufual  Diet  being  no- 
 thing but  Herbs,  Roots,  Seeds,  and  Berries.     And 
 it  is  recorded  of  St.  James  the  hefs^  Bifhop  Oiije- 
 rufalem,  a  Man  of  that  divine  Temper,  that  he  was 
 the  Love  and  Wonder  of  the  Age;  that  he  wholly 
 abftained  from  Flelli,  and  drank  neither  Wine  nor 
 ftrong Drink,  nor  everufed  ihe  Bath;  and  that  his 
 whole  Body  was   covered  with  Palenefs  through 
 farting. 
 Q^  iVas  V^^xngpracJifedin  the  Pmnitive  Church  ? 
 A.  The  ancient  Chriftians  were  very  exad:  both 
 Tcrtui.  de  in  thcif   wcekl}' ?l\-\(^  annual  Fafts.     Their  Weekly 
 jcjun.  C.2.  ^^^^.  ^,^^^  kept  on  VVednefdays  and  Fridays  i  be- 
 caufe  on  the  one  our  Lord  was  betrayed,  and  on  the 
 other  crucified.    Thefe  Fafts  were  called  their  Sta-i- 
 tionSy  from  the  military   Word  of  keeping  their 
 Guard,  as  Td-r//////.?;/  obferves:  Though  others  think 
 more  immediately  from  the  Jewijh  Phrafe,  and  the 
 Cuflom  of  thofe  Devout  Men,  who  either  out  of 
 their  own  Devotion,  or  as  the  Reprefentatives  of 
 the  People,  afliftcd  at  the  Oblations  of  the  Temple ; 
 not  departing  thence  till  the  Service  was   over. 
 For  thefe  Fafts  ufually  lafted  till  after  Three  in  the 
 Afternoon,  as  did  their  public  Affemblies.     Their 
 Annual  F aft  was  that  of  Lent^  by  Way  of  Prcpara-; 
 tion  for  the  Feaft  of  our  Saviours  Refurrec^tion. 
 But  this  was  varioufly  obfervcd,  according  to  diffe- 
 rent Times  and  Places. 
 
 Q^  IVhat  was  the  Manner  <?/"  Fading  a7nong  the 
 Prijniiive  Chriftians  / 
 
 Ai  They 
 
eancernhig  'Bajilng,  §83 
 
 A.  They  obfcrved  their  Fajis  with  great  Strict-  fy-  Hier. 
 iiefs.  All  in  general  on  fuch  Days  abfiained  from  "  ^'^  '  ** 
 drinking  Wine  and  eating  Flefli ,-  the  greatell  Part 
 fed  only  on  Herbs  or  Puife^  with  a  little  Bread. 
 They  confined  themfelves  to  cheap  and  ordinary 
 Diet,  without  Sauces  or  relifliing  Delicacies.  'Some 
 ufed  the  dry  Diet^  as  Niits^  Almonds^  and  fuch  like 
 Fruits  ;  others  fed  only  upon  Bread  and  Water. 
 
 Q^  What  Occalions  of  Parting  are  particularly 
 taken  Notice  of  in  the  Primitive  Church  ? 
 
 A.  There  was  the  Faft  of  a  Penitent y  who  after 
 Baptifm  having  committed  fome  grievous  Sin,  was 
 for  it  excluded  the  AlTembliesof  Chriftians,  either 
 by  his  own  Confcience,  or  by  public  Sentence, 
 till  he  was  reconciled  to  God  and  the  Church. 
 Rigorous  was  the  Penance  of  thefe  lapfed  Chriftians, 
 and  their  Fading  truly  an  Afflidion  of  their  Soul ; 
 for  they  lay  in  Sackcloth  and  AffDcs^watched  and f aft ^ 
 edj  groaned  and  wept  to  the  Lord  their  God ;  and  not 
 only  fupplicated  God's  Mercy,  but  begged  the 
 Pardon  and  Prayers  of  their  Chriftian  Brethren. 
 Another  folcmn  Occafion  of  Fafting  was  the  Pro- 
 fedion  of  Repentance  thofe  made  who  were  convert- 
 ed  to  Faithy  and  were  preparing  to  be  baptif&d. 
 And  it  was  the  Pradlice  not  only  of  the  Candidates 
 to  faft  but  of  the  whole  Congregation  with  them; 
 there  being  ftated  Times  in  the  Primitive  Church 
 for  the  adrniniftering  that  Sacrament^  as  Eafier  and 
 JVhitfuntidey  the  Falling  on  both  thefe  Accounts 
 did  often  fall  in  with  the  Faft  before  Eajier, 
 
 Q^  But  does  not  St.  Paul  place  the  abftaining  *  Tim.  iv; 
 from  Meats  amo7ig  the  Dodlrines  of  feducing  Spi-  *'  ^' 
 rits? 
 
 A.  It  cannot  be  fuppofcd,  that  by  abftaining 
 from  Meats^  St.  Paul  ftiould   mean  the  Duty  of 
 Fafting;    becaufe  that  was   obferved    by  devout  j^^^  ^ 
 Men,  and  acceptable  to  God  both  under  the  Old  i6,  ij/it 
 
 and 
 
3^4  Preliminary  InJlniBtons 
 
 and  NezvTeft anient;  and  our  Saviour  himfelf hath 
 given  Diredions  concerning  the  Performance  of  it, 
 in  his  admirable  Sermon  upon  the  Mount.     And 
 tCor.  ix.  our  Apoftles  pradifed  it  alfo  upon  fevcral  Occa- 
 27-       .    fions.  Therefore  it  is  mod  probable  he  doth  there- 
 a^  or.  XI.  jj^  condemn  the  Opinions  of  fome  ancient  Heretics 
 ch.  vi.  5.  that  departed  from  the  Faith,  who,  as  they  exclud- 
 I.  ""■ ''''  ed  thofe  from  Salvation   that  engaged  in  Matri- 
 mony, fo  they  held  the  eating  the^Flefli  of  any 
 living  Creatures  unlawful;  aDodrine  very  likely 
 DeAbfi.    borrowed  from  Pythagoras  and  his  Followers,  be- 
 An"m.      "ing  defended  with  fuch  Variety  of  Learning  by  Por- 
 phyry.    Whereas  they  who  are  infl-ruded  in  their 
 Gen.ix.3.  Chriflian  Liberty,  and  knozv  the  Truth,  are  fully 
 26,2^33.  ^^^^^^^  i^hat  God  hath  permitted  the  Ufe  of  fuch 
 his  Creatures  for  ourNourifliment  and  Suftcnance, 
 provided  we  receive  them  always  with  Tempe- 
 rance and  Thanklgiving  ;  and  that  the  Go/pel  hath 
 Rom.  xiv.  taken  away  the  Difference  between  Things  clean 
 Aasx.15.  and  unclean. 
 
 Q^  JVhen  may  a  Fafi  be  counted  religious  ? 
 A.  When  it  is  undertaken  upon  religious  Enda 
 and  Purpofes,  to  reftrain  the  loofer  Appetites  of 
 the  Flelli,  and  to  keep  the  Body  under.  To  give 
 the  Mind  Liberty  and  Ability  to  confider  and  re- 
 fledl  while  it  is  adlually  engaged  in  divine  Ser- 
 vice, or  preparing  for  fome  folemn  Part  of  it.  To 
 humble  ourfelves  before  God  under  a  Senfe  of  our 
 Sins,  and  the  Mifery  to  which  they  expofe  us.  To 
 deprecate  his  Anger,  and  to  fupplicate  for  his 
 Mercy  and  Favour.  To  exprefs  Revenge  againft 
 ourfelves  for  the  Abufe  of  thofe  good  Things  God 
 alloweth  us  to  enjoy  ;  and  of  which  we  have  made 
 ourfelves  unworthy  by  finful  Excefles.  When  it 
 is  ufed  as  a  Piece  of  Self-denial,  in  order  the  bet- 
 ter to  command  our  fleihly  Appetites;  and  as  a 
 Means  to  raife  in  our  Minds  a  due  Valuation  of 
 the  Happinefs  of  the  other  World,  when  v  e  de- 
 
 fpife 
 
concerning  Vajling.  38  c 
 
 fpife  the  Enjoyment  of  this.  Above  all,  to  make 
 it  acceptable  to  God,  it  {hould  be  accompanied 
 with  fervent  Prayer,  and  a  charitable  Relief  of  the 
 Poor;  whofe  Miferies  we  may  the  better  guefs  at, 
 when  we  are  bearing  fome  of  the  Inconveniencies 
 of  Hunger. 
 
 Q^  What  muft  we  do  if  Fa  fling  is  prejudicial  to  our 
 Health  andindifpofes  us  for  the  Service'  of  God? 
 
 A.  In  this  Cafe  it  concerns  us  to  deal  impartially 
 with  ourfelves,  and  not  to  make  ufeofitas  a  Pre- 
 tence to  excufe  ourfelves  from  the  Obligation  of 
 this  Duly  ;  efpecially  when  the  Commands  of  our 
 lawful  Superiors  require  the  Obfervation  of  it.  But 
 if  it  have  this  Effect,  we  ought  to  eat  more  fparing- 
 ly,  and  with  lefs  Delicacy  than  at  other  Times ; 
 and  to  be  more  exadt  in  performing  thofe  Devotions 
 that  ought  to  accompany  our  Fafts.  The  Church 
 aims  at  our  Advantage  in  the  Rules  flie  prefcribes, 
 and  is  always  fuppofed  to  make  Allowances  for 
 particular  Cafes,  which  cannot  be  included  in  ge- 
 neral Rules. 
 
 Q^  Is  this  Humiliation  andafjii^ing  our  Bodies  ly 
 Faftinij,  and  giving  outward  Marks  of  our  inivard 
 Grief  for  Sin,  agreeable  to  the  Chriftian  Religion  ? 
 
 A,  Though  it  is  certain,  that  in  the  Exercife  of 
 Repentance  the  main  Thing  required  is,  to  return 
 iincerely  from  our  evil  Ways,  yet  it  is  plain  in  the 
 Prophets,  that  this  inward  Grief  was  exprclTcd  by 
 outward  Signs  oiFafiingyV/eepingyd^xA  Mourning. 
 And  that  this  was  not  peculiar  to  the  Genius  of  the 
 Old  Teftament,  appears  by  the  Diredions  given  by 
 St.  James  concefning  Repentance:  Be  affa^ e d,  ]2.mti  ivj 
 and  moiirny  and  weep  :  Let  your  Laughter  he  turned  9'^®* 
 into  Mournings  and  your  foy  into  Heavinefs.  Humble 
 yourfeives  in  the  Sight  of  the  Lord,  and  he  fhall  lift 
 you  up.  Which  Words,  if  examined  by  the  Phrales 
 o{th,c  Old  TeftamentyOwr:  belt  Guide  in  interpret- 
 ing the  New,  import  outward  Exprellions  of  Grief 
 
 C  c  and 
 
e.  40. 
 
 3S6  Prelimifiary  Inftruciions 
 
 and  Sorrow  ufed  by  devout  People  in  Token  of 
 \l?^u''^'  hearty  Repentance.     The  great  Faft  on  the  Day 
 of  Expiation^   was  called  a  Day  of  AffliSiing  their 
 Souls  i   which  conlilVd  notonly  in  Abftinence  from 
 Food,  but  in  putiin^   on  the  Habit  and  Appear- 
 5j„,  it    ance  of  Mw/r/z^rj  /  whxch  in  \.\\.o{t  Eajlern  Coun- 
 cinere  vo-  trics  was  Sdckcloth^  lying  upon  the  Ground^  flrewing 
 TcnuL*"    AJhes  on  their  Heads.     And  in  fuch  Days  ofqffli^ing 
 Apoiog.    f^^iy  Souls^  they  abftained  from  all  Sorts  of  Plea- 
 fure.      And  to  thefe  ExpreOions  of  Sorrow  the 
 Words  of  St.  James  plainly  allude ;  and  were  fo 
 literally  pracflifed  by  the  primitive  Chriftians  of 
 thofe  Countries.     For,  if  any  one  fell  into  any  no- 
 torious Sin  after  Baptifniy  they  did  not  think  it  fuf- 
 ficient  that  he  fliould  repeat  his  Crime  no  more, 
 but  he  was  obliged,  by  a  long  Courfeof  Mortijica^ 
 tioHy  Prayersy  'Tears^  and  good  IVorks,  to  endeavour 
 towafh  out  the  Stain  of  Guilt. 
 
 Q^  Are  we  obliged  to  life  the  fame  Teftimonies  of 
 our  ijtward  Grief,  zvhereby  it  was  exprejfed  in  ancient 
 Times  ? 
 
 A.  I  think  not ;  becaufe  the  ufing  of  Sackcloth 
 al^dAfJjes  formerly,  when  Men  humbled  themfelves 
 before  God,  was  in  Conformity  to  the  Cuflom  of 
 Mourners  in  thofe  Times,  who  exprclTed  their 
 Senfc  of  Grief  after  that  Manner.  But  then  I 
 think  we  ought  to  exprefs  the  fame  Thing  by 
 other  Signs  proper  to  the  Cuftom  of  Mourners  in 
 our  Days.  By  forbearing  our  ufual  Meals,  by 
 abftaining  from  all  Manner  of  Pleafure,by  neglect- 
 ing the  adorning  our  Bodies,  by  retiring  from 
 Company,  by  laying  afide  Bulinefs,  and  by  be- 
 wailing our  Lofs.  A  Sinner y  faith  St.  Cyprian^  ought 
 to  lament  the  Death  of  his  Soul^  at  leaft  as  much  as  the 
 Lofs  of  a  Friend :  And  St.  Chr\fofiom  makes  Ufe 
 of  the  fame  Comparifon.  And  furely  it  would  be- 
 come us  to  mourn  and  lament,  who  have  offended 
 God,  our  beft  Friend,  whole  Favour  we  have  con- 
 
 fequently 
 
concer7iing  Fajiing,  3  87 
 
 fequently   loft,    if  we  are  heartily  forry  for  hav- 
 ing offended  him. 
 
 Qj^  How  z'j- ^  Day  (?/ Fa  fling  to  be  obferved  by  fe^ 
 rioiis  Chriftians  ? 
 
 A,  Not  only  by  interrupting  and  abridging  the 
 Care  of  our  bodily  Suflenance,  but  by  carefully 
 enquiring  into  the  State  of  our  Souls ;  charging 
 ourfelves  with  all  thofe  Tranfgreilions  we  have 
 committed  againft  God's  Laws,  humbly  confefling 
 them  with  Shame  and  Confufion  of  Face,  with 
 hearty  Contrition  and  Sorrow  for  them  ;  depreca- 
 ting God's  Difpleafurc,  and  begging  him  to  turn 
 away  his  Anger  from  us.  By  interceding  with 
 him  for  fuch  fpiritual  and  temporal  Blefllngs  upon 
 ourfelves  and  others,  as  are  needful  and  conveni- 
 ent. By  improving  our  Knowledge  in  all  the  Par- 
 ticulars of  our  Duty,  By  relieving  the  Wants  and 
 Neceflities  of  the  Poor,  that  our  Humiliation  and 
 Prayers  may  find  Acceptance  with  God.  If  the 
 Fafl  be  public,  by  attending  the  public  Places  of 
 God's  Worfhip. 
 
 Q^  What  ought  we  chiefly  to  beware  of  in  our  Exer^ 
 cifes  of  Faffing  ? 
 
 A.  We  ought  to  avoid  all  Vanity  and  valuing  Mat.vi.iS. 
 ourfelves  upon  fuch  Performances;  and  therefore 
 in  our  private  Fafts,  not  to  proclaim  them  to  others 
 by  any  external  AfFedions,  that  we  may  not  appear 
 to  Men  to  f aft.  Not  to  defpife  or  judge  our  Neigh- 
 bour, who  does  not,  and,  it  may  be,  has  not  the 
 fame  Reafon  to  tie  himfelf  up  to  fuch  Methods, 
 Not  to  deflroy  the  Health  of  our  Bodies,  and 
 thereby  make  them  unfit  Inffruments  for  the  Ope- 
 ration of  our  Minds,  or  the  Difcharge  of  our 
 worldly  Employments.  Particular  Care  ought  to 
 be  taken,  that  we  do  not  grow  thereby  morofe  and 
 four,  peevifi  and  fretful  towards  others,  which  Se- 
 verity to  ourfelves  may  be  apt  to  incline  us  to; 
 for  that  it  is  fo  far  from  exprefling  our  Repentance, 
 C  c  2  that 
 
For  Fall- 
 ing. 
 
 For  the 
 
 Preliminary  InflruBions,  <3c, 
 
 that  it  makes  frefh  Work  for  us  by  increafing  our 
 
 Guiit. 
 
 The     PRAYERS. 
 
 I. 
 
 OLORD,  who  for  ourSakes  didfl  faft  forty 
 Days  and  forty  Nights ;  give  me  Grace  to 
 ufe  fuch  Abftinence,  that  my  FJelli  being  fubdued 
 to  the  Spirit,  I  may  ever  obey  thy.  godly  Motions 
 in  Righteoufnefs  and  true  Holinefs ;  to  thy  Ho- 
 nour and  Glory,  who  liveft  and  reigneft  with  the 
 Father  and  the  Holy  Ghoft,  one  God,  World  with- 
 out End.     Amen. 
 
 IE 
 
 divme       npURN  thou  me,  O  good  Lord,  and  fo  {hall  I 
 Favour        A     be  tumcd ;  bc  favourable,  O  Lord,  be  fa- 
 SL'^'"^    vourable  unto  me,  who  turn  to  thee  in  weeping, 
 ^'     fading,  and  praying ;  for  thou  art  a  God  full  of 
 CompafTion,  Long-fufFering,  and  of  great  Pity ; 
 thou  fpareftwhcn  1  deferve  Punifhment,  and  in  thy 
 Wrath  thinkeft  upon  Mercy :  Spare  me,  good  Lord, 
 fpare  me,  and  let  me  not  be  brought  to  Confufion; 
 hear  me,  O  Lord,  for  thy  Mercy  is  great  j  and  af- 
 ter the  Multitude  of  thy  Mercies  look  upon  me, 
 through  the  Merits  and  Mediation  of  thy  blelTed 
 Son,  Je/iis  Chriji  ouY  1.0x6.     Amen, 
 
 III. 
 IflfZ  T  ACKNOWLEDGE,  O  God,  my  own  Vile- 
 TanS!^^""  A  nefs  by  Reafon  of  my  Sins,  and  am  heartily 
 grieved  for  the  Lofs  of  thy  Favour.  What  Hu- 
 miliation, O  Lord,  can  fufficiently  exprefs  the 
 Greatnefs  of  fuch  a  Lofs  !  But  1  will  weep  and 
 mourn,  becaufe  I  have  offended  thee ;  and  I  will 
 repent  as  it  were  in  Duft  and  Allies.  I  will  mortify 
 thofe  inordinate  Appetites,  which  have  fo  fatally 
 
 betrayed 
 
ne  Forty  Days  of  Lent,  389 
 
 betrayed  me;  I  will  contradict  all  thofe  Inclina- 
 tions which  have  made  me  ftray  from  the  Ways  of 
 thy  Commandments.  And  do  thou,  O  Lord,  wean 
 my  Soul  from  the  Pleafures  of  the  Body,  which  fo 
 often  corrupt  it,  and  render  it  incapable  of  relilh- 
 ingfpiritual  Enjoyments.  Let  it  not  contrail  too 
 great  a  Familiarity  with  the  Delights  and  Satisfac- 
 tions of  Senfe,  lince  it  was  created  for  more  exalted 
 Pleafures,  and  muft  (hortly  quit  thofe  here  below ; 
 that  fo  when  I  come  to  leave  this  World,  I  may  be 
 qualified  for  the  blefled  Converfation  of  Spirits  in 
 thy  heavenly  Kingdom,  through  Jefus  Cbri/t  our 
 Lord.     Amen. 
 
 C  H  A  P.    L 
 
 Cbe  JTortp  Daps  of  Hent 
 
 Q;_  TJ/HAT  do  you  mean  by  Lent? 
 
 A.  Lejtty  in  the  old  Saxon,  is  known  to 
 fignify  the  Spring,  and  thence  it  hath  been  taken  in 
 common  Language,  for  the  Spring  Fafl ;  or  the 
 Time  of  Humiliation  generally  obferved  by  Chrif- 
 tians  before  Eajier^  the  great  Feltival  of  our  Sa- 
 viour's Refurredion.  And  a  Man  muft  know  little 
 o{  Ecclefiajlical  Hiftory,  or  have  but  a  fmall  Ac- 
 quaintance with  the  Primi  live  Father  soitht  Church, 
 who  doth  not  acknowledge  the  Obfcrvation  of  Lent 
 to  be  moft  ancient. 
 
 Q^  How  may  wejudgeof  the  Antiquity  of  this  Faft  ? 
 
 A.  From  the  Difpute  that  was  very  early  in  the 
 Church  concerning  the  Obfervation  of  Eajier,  one 
 Point  whereof  was,  concerning  the  ending  of  the 
 Anle-pajchal  Faft,  which  both  Sides  determined 
 upon  the  Day  they  kept  the  Fejiival ;  which  is  fuf- 
 ficient  to  let  us  know  that  there  was  then  fuch  a 
 Faft  kept  by  both  Sides,  and  had  been,  in  all  Pro- 
 Cc3  babilicy. 
 
39^  ^ke  Forty  Days  of  Lent, 
 
 bability,  as  anciently  kept  as  the  Feajlo'iX^^tRe- 
 HiftMib.  I^'^'^'^^i^'^^'  And  Irenmis,  who  lived  but  «/>/t7j)' Years 
 V.  c.  24.  from  the  Death  of  St.  John,  and  converfed  familiar- 
 ly with  St.  Poly  carp  y  as  Poly  carp  had  with  St.John 
 and  other  Apoflles,  has  happened  to  let  us  know, 
 though  incidentally,  that,  as  it  was  obferved  in  his 
 Time,  fo  it  was  in  that  of  his  PredecefTors,  but 
 with  great  Variety  as  to  the  Length  of  it.  And 
 there  being  no  Church  to  be  found  anciently, 
 wherein  there  was  not  a  folemn  Faft  obferved  be- 
 fore Eajier,  is  a  fufficient  Argument  to  derive  it 
 from  the  Practice  of  the  firfl  Chriliians  ;  for  other- 
 wife  it  cannot  be  conceived  how  it  fliould  fo  uni- 
 verfally  prevail  in  all  Countries  where  Chriftianity 
 was  planted. 
 
 Q^  IVby  was  the  Jolemn  6'<r^z/?/72  0/ Humiliation  li- 
 mited to  Forty  Days  ? 
 
 A.  The  Church  had,  I  fuppofe,  a  Refpecfl  to 
 forty  Day s^  as  what  was  efleemed  a  proper  Peniieiu 
 iial  Seafon^  which  feems  very  anciently  to  have  been 
 Gen  XVU.4  appropriated  to  Humiliation,  For,  not  to  reckon 
 Numb,  yp  the  forty  Days  in  which  God  drowned  the 
 dIuuIxv  World  ;  or  iht  forty  27ars  in  which  the  Children 
 3;  of  Ifrdfl  did  Penance  in  the  Wildernefs ;  or  the 
 
 xviii.  25.  forty  Stripes  by  which  Malefadors  were  to  be  cor- 
 ^^''gg'     reded  ;  whoever  conliders  that  Mfes  did  not  once 
 Jonah  iii.  only  fall  this  Number  of  Days;  that  E/ias  alfo 
 tiat  iv  2  ^'^^^^  ^"  ^^^  Wildernefs  the  fame  Space  of  Time ; 
 '  that  the  Niiievites  had  precifely  as  many  Days  al- 
 lowed for  their  Repentance ;  and  that  our  llejfed 
 Saviour  hivnCflfy  when  he  was  pleafed  to  fafl,  ob- 
 ferved the  fame  Length  of  Time;  whoever  confi- 
 ders  thefe  Fafls,  Cdnnot  but  think  that  this  Number 
 of  Days  was  ufed  by  them  all  as  the  common  fo- 
 kmn  Number  belonging  to  extraordinary  Humili- 
 ation ;  and  that  thofe  were  accufiomed  to  afflidfc 
 themfelves  forty  Days^  who  would  deprecate  any 
 great  and  heavy  Judgment. 
 
 QJVhat 
 
The  Forty  Days  of  Lent.  391 
 
 Q^  IVljat  was  the  End  and  Dcfign  of  the  Faftof 
 
 Lent  ? 
 
 A.  That  it  Ihould  be  fet  apart  as  a  propcvSeafon 
 for  Mortification,  and  the  Exercife  of  Self-denial. 
 To  humble  and  afflia:  ourfelves  for  our  Sins,  by 
 frequent  Fallings;  and  to  puniOi  our  too  often 
 Abufes  of  God's  Creatures,  by  Abftinence,  and 
 by  forbearing  the  lawful  Enjoyment  of  them.  To 
 form  and  fettle  firm  Purpofes  of  holy  Obedience. 
 To  pray  frequently  to  God,  both  in  private  and 
 public  for  Pardon,  and  his  holy  Spirit.  To  put  us 
 in  Mind  of  that  lore  Trial  and  Temptation,  which 
 Chriji  then  endured  for  our  Sakes :  particularly  to 
 perpetuate  the  Memory  of  our  -Sj^vw/r's  Sufferings, 
 and  to  make,  as  it  were,  a  public  Confeflion  of  our 
 Belief,  that  he  died  for  our  Salvation.  And  confe- 
 quently  for  fitting  ourfelves  to  receive  the  Tokens 
 and  Pledges  of  his  Love  with  greater  Joy  and 
 Gladnefs ;  bccaufe  with  fuller  Afiurance  that  God 
 is  reconciled  to  us  through  the  Death  and  Paflion 
 oijefus  Chriji. 
 
 Q^  Is  it  the  Defign  of  the  Church  to  oblige  her 
 Members  to  fall  the  zvbole  Forty  Days  ? 
 
 A,  I  think  not,  becaufe  in  the  ancient  Church 
 this  Seafon  was  obferved  with  great  Variety ;  which 
 arofe    from    the   various    Cuftoms    of   different 
 Churches,  as  well  as  from  the  Devotion  of  feveral  socrates. 
 People,  who  all  united  in  the  folemn  and  religious  H^ft- ecc 
 Exercifes  of  this  Seafon,  though  they  differed  m  J,." 
 the  Manner  of  their  Failing.     And  none  but  the 
 licentious,  who  love  no  Reftraint,  or  thofe  whom 
 Prejudice  hath  made  inconfiderate,  can  think  fit  to 
 blame  an  Inftitution  fo  well  framed  to  promote 
 Piety  and  Devotion  ;  cfpecially  when  it  is  enjoined 
 ■with  fo  much  Moderation. 
 
 Q^  After  what  Manner  did  the  Primitive  Chfifi- 
 ans  obferve  their  Falls  in  Lent  ? 
 
 C  c  4  A.  There 
 
39^      '  ^^^  Forty  Days  of  Lent. 
 
 A.  There  wasVariety  in  their  Manner  of  Fafting, 
 as  well  as  in  the  Number  of  their  Days.  In  the 
 Holy  PVeek,  they  that  were  ftria  would  eat  nothing 
 but  Bread  and  Water,  and  Salt,  or  Nuts  and  Al- 
 monds, or  fuch  like  Fruits,  which  was  called  the  dry 
 Diet.  In  the  reft ofZ^;;/ fomeabfta in ed  from  Flefh 
 and  Wine;  and  others  forbore  all  Fifh  likewife  as 
 well  as  Flefh,  m  hich  was  the  Cuftom  of  the  Greeks. 
 Some  contented  themfelves  with  Eggs  and  Fruit, 
 others  forbore  both,  and  lived  upon  Bread,  Herbs, 
 and  Roots;  and  m  this  Variety  they  agreed  in  one 
 Thing,  which  was,  not  to  eat  till  the  Evening,  and 
 then  fuch  Food  as  was  lead  delicate. 
 
 Q^  How  aid  /^^  Primitive  Church  treat  notorious 
 Offenders  in  this  holy  Sea/on  f 
 Sozotn.         A.  Such  Perfonsas  flood  convided  of  notorious 
 lib.'v,  "c!  ^^^"^^  ^^^^  put  to  open  Penance,  and  punilhed  in 
 i6.  this  World,   that  their  Souls  might  be  faved  in  the 
 
 Day  ot  the  Lord  ;  and  that  others,  admonifhed  by 
 their  Example,  might  be  the  more  afraid  of  offend- 
 ing; the  Whole  Church  fupplicated  God  in  their 
 Behalf;  that  he  would  be  pieafed  to  grant  them 
 Repentance  and  perfedl  Remiflion  and  Forgivenefs 
 of  their  Sins. 
 
 Q.  Bui^  fince  the  Life  of  a  Chrijiian  ought  always 
 to  he  governed  by  the  Rules  of  our  holy  Religion^  is  it 
 not  fuperftitious  tofet  apart  any  fuch  particular  Time 
 as  Lent/or  this  Piirprfe  ? 
 
 A.  It  is  certain  it  ought  to  be  the  conflant  En- 
 deavour of  a  Chnftian,  in  all  Times,  and  in  all 
 Places,  to  have  his  Duty  in  his  Eye,  and  to  have 
 always  a  great  Regard  to  what  God  requires  from 
 him.  Bur,  conlidering  the  great  Corruption  of 
 the  World,  and  the  Frailty  of  our  Natures,  and 
 bow  often  we  tranfgrefs  the  Bounds  of  our  Duty, 
 and  how   backward   we  are  to  crofs  our  fleihiy 
 
 Appetites, 
 
The  Forty  Bays  of  LcnU  393 
 
 Appetites,  it  is  very  happy  we  have  fuch  ^folemn 
 Seafon  flated  for  Recollection  and  the  Exercifc  of 
 Repentance ;  when  the  command  of  our  Supe- 
 riors, and  the  Provifion  of  fit  Means  to  affifl  us, 
 and  the  Prac1:ice  of  devout  Chriftians  in  all  Ages, 
 call  loudly  upon  us  to  reform  our  Lives.  For 
 that  which  is  a  Duty  at  all  Times  when  our  Fol- 
 lies make  it  ncccffary,  cannot  be  lefs  fo  when  we 
 are  required  to  give  outward  Proofs  and  Demon- 
 ftraiionsofit. 
 
 Q^  How  does  it  become  a  devout  Chrijlian  to  fpeud 
 his  Time  during  the  whole  Sea/on  of  Lent  ? 
 
 A.  Some  Part  ought  to  be  fpent  in  Fajiing; 
 more  in  Abflivence,  according  to  the  Circumftances 
 of  his  Health,  and  outward  Condition  in  the 
 World  ;  and  this  with  a  Defign  to  deny  and  pu 
 nifhhimfelf,  and  toexprefs  his  Humiliation  belore 
 God  for  his  pail  TranfgrclTions.  The  Ornament 
 of  Attire  may  be  laid  alide,  as  improper  to  cxprefs 
 the  Senfe  of  Mourners,  and  the  Frequency  of  re- 
 ceiving and  paying  Vifits  may  be  interrupted,  as 
 imfeafonable  when  our  Minds  arc  oppreffed  with 
 Sorrow.  Public  AfTemblies  for  Pleafure  and  Di- 
 verfion  fhouid  be  avoided,  as  Enemies  to  that  Seri- 
 oufnefs  we  now  profefs.  Our  Retirements  Pnould 
 be  filled  with  reading  pious  Difcourfes,  and  v.ith 
 frequent  Prayer,  and  with  examining  the  State  of 
 our  Minds.  The  Public  Devotion  (hould  be  con- 
 ftantly  attended,  and  thofe  inflruClir.g  Exhortations 
 from  the  Pulpit,  which  are  fo  generally  ellabiilli- 
 ed  in  many  Churches  in  this  Seafon.  We  fhouid 
 be  liberal  in  our  Alms,  and  very  ready  to  employ 
 ourfeives  in  all  Opportunities  of  relieving  either  the 
 temporal  or  fpincual  Wants  of  our  Neighbours. 
 And  we  iliould  frequently  excrcife  ourlclves  in  the 
 Meditation  of  divine  Subjecl:s,  the  heft  Means  to 
 make  all  Difcourfes  from  the  Prefs,  and  the  Pulpit, 
 cffedual  to  our  Salvation. 
 
 Q;^  IVbat 
 
3  94  ^^^  "Porty  Bays  of  Lent, 
 
 Q^  Wloatdoyoumean  ^y  Meditation  in  a  relizious 
 Senfe?  ^ 
 
 A.  Such  a  ferious  Application  of  the  Mind  to 
 the  Confideration  of  any  divine  Subjed:,  whether 
 any  Myftery  of  the  Gofpel  Inftitution,  or  any  Truth 
 and  Virtue  of  the  Chriftian  Rehgion,  as  may  dif- 
 pofe  it  firmly  to  believe  and  embrace  it,  and  (Hr 
 up  all  the  Faculties  of  the  Soul  to  a  vigoious  Pro- 
 fecution  of  it.  And  it  is  this  exercife  of  the  Will 
 and  Affedions,  that  diftinguiflies  Meditation  from 
 what  we  call  Study. 
 
 Qj^  How  ought  we  to  prepare  ourf elves  for  the  Ex- 
 ercife of  this  Duty? 
 
 A,  By  remembering  that  we  are  in  the  Prefence 
 €f  God,  who  knoweth  all  our  Thoughts,  and  fearch- 
 eth  out  all  our  Ways ;  that  we  are  unworthy,  by 
 reafon  of  our  Sins,  to  prefent  ourfelves  before  him  ; 
 and  that  we  are  incapable,  without  his  Ailiftance, 
 to  think  any  Thing  that  is  good ;  and  therefore 
 adoring  his  infinite  Majefty  with  profound  Reve- 
 rence, we  fhould  humbly  beg  his  Aid  and  Help, 
 fo  to  enlighten  our  Underftandings,  and  to  influ- 
 ence our  Wills,  that  the  prefent  Adlion  may  tend 
 to  his  Glory,  and  the  Good  of  our  own  Souls. 
 
 Q^  Hozv.  is  z/:?^  Underftanding  exercijed  in  Medi- 
 tation ? 
 
 A.  In  fetting  the  Subjed:  of  our  Meditation  in 
 fuch  a  Light,  as  may  excite  the  Will  and  Aifcdlions 
 to  purfue  and  embrace  it.  If  it  concerns  our  Savi- 
 tur's  Life  or  Death,  it  conliders  the  Dignity  of  his 
 Perfon,  upon  zvho/e  Account  the  Adtion  was  per- 
 formed;  the  End  for  which  it  was  done;  the  Place 
 and  Circumflances ;  the  Fruits  and  EfFcds  of  it. 
 If  the  Subjcd:  relates  to  any  Virtue  of  a  Chrillian 
 Life,  it  confiders  the  Nature  of  the  Duiy^  and 
 wherein  it  conlifts  ;  who  are  properly  the  Ohje5fs 
 of  it;  the  Obligations  there  are  from  Reafon  and 
 Revelation  to  pradife  it;  the  Temptations  that 
 
 chiefly 
 
The  Forty  Days  of  Lent.  395 
 
 chiefly  feduce  from  it,  and  thofe  particular  In- 
 ftances  whereby  the  Virtues  may  be  exercifed  ;  and 
 the  great  Advantages  that  accrue  to  us,  both  in 
 this  Life  and  the  next,  by  the  diligent  Performance 
 of  it. 
 
 Q^  Ho'-jo  arc  the  Will  and  Affedions  excrcijcd  hi 
 this  Duty  F 
 
 A.  In  chujlng  and  piirj^ing  what  by  the  Under- 
 ftanding  is  reprefentcd  as  good  and  advantageous 
 to  us  ;  and  \x\,Pjunning  and  avoiding  what  is  repre- 
 fentcd as  evil  and  deftrudive  to  our  Happinefs. 
 In  order  hereunto,  firm  Purpofes  are  formed  of 
 governing  our  Lives,  with  fuch  a  Profped;  for  the 
 Time  to  come;  the  Ufe  of  the  beft  Means  is  re- 
 folved  upon,  and  we  determine  ivheny  and  upon 
 what  Occalions,  we  will  put  fuch  a  Virtue  in  Prac- 
 tice, or  imitate  fuch  an  Adion;  in  what  Places, 
 and  in  what  G?w/)rt;o',  we  will  ftand  upon  our  Guard, 
 left  we  be  furprifed  by  fuch  a  Vice.  From  hence 
 we  proceed  to  exercife  ourfelves  in  holy  Affec- 
 tions; as  in  Love  and  Dejire  of  what  is  goad;  in 
 Ha/rcd  and  Deteftation  of  what  is  evil;  in  Sorrow, 
 Shame,  and  Self-abhorrence  for  having  tranfgref- 
 fed  in  any  Particular ;  in  Praife and  Thankfgiving, 
 for  having  been  enabled,  in  any  tolerable  Meafure, 
 to  have  done  our  Duty  ;  in  Adoration  and  hnitation, 
 in  Faiihy  in  Hope,  ^.nd  Charity,  and  in  Refignationoi 
 ourfelves  to  God. 
 
 Q^  tVhat  are  the  bkjfed  Fruits  of  holy  Medita- 
 tion ? 
 
 yl.  It  has  an  univerfal  Influenceupon  the  whole 
 Life  of  a  Chriiiian,  and  is  an  admirable  Inftrument 
 to  quicken  our  Progrefs  in  all  the  Gracesof  God's 
 Holy  Spirit.  It  illuminates  our  Underllandings 
 with  the  Knowledge  of  our  Duty,  and  liorcs  our 
 Memories  with  all  fuch  Arguments  as  are  proper 
 to  excite  us  to  the  Performance  of  it.  The  Voice 
 of  Confcicnce  is,  by  this  Means,  attended  to,  and 
 
 wc 
 
2g6  7/je  Forty  Days  of  Lent, 
 
 we  can  never  make  any  conliderable  Breaches  upon 
 it  without  being  alarmed  with  fevere  Reproaches. 
 It  wings  our  Prayers  with  Reverence  and  Devo- 
 tion, and  increafes  our  Importunity,  by  imprefling 
 a  lively  Senfe  of  the  Neceflity  and  Importance  of 
 thofe  Things  we  beg  of  God.  It  habituates  our 
 Mmds  to  I'piritual  Objedls,  and  raifcs  them  above 
 the  perilhing  Things  of  this  Life.  It  flrengthens 
 our  holy  Purpofes,  arms  us  againft  Temptations, 
 and  inflames  all  the  Faculties  of  our  Souls  with 
 earneft  Delires  of  attaining  and  enjoying  our  chief- 
 eft  Good. 
 
 Q^  Hozv  ought  we  to  conclude  our  Meditation  ? 
 
 A.  By  begging  God  to  affed  our  Minds  with  a 
 conftant  Senfe  of  our  Duty  in  all  the  Particulars  of 
 it  J  chiefly  that  he  would  enable  us  to  perform  thofe 
 Refolutions  we  have  made  of  advancing  in  Piety 
 and  Virtue ;  that  he  would  not  leave  us  to  ourfelves, 
 but  fo  a.Tifl  us  with  his  Grace,  that  what  we  per- 
 ceive and  know  to  be  our  Duty,  we  may  faithfully 
 fulfil  all  the  Days  of  our  Life. 
 
 The     PRAYERS. 
 
 I. 
 ForFoi-  A  LMIGHTY  and  everlafl:ing  God,  who  art 
 Sroursfns.  "^"^  always  more  ready  to  hear  than  we  to  pray, 
 and  are  wont  to  give  more  than  either  we  defirc  or 
 deferve ;  pour  down  upon  me  the  Abundance  of 
 thy  Mercy,  forgiving  me  thofe  Things  whereof 
 my  Confcicnce  is  afraid,  and  giving  me  thofe  good 
 Things  which  I  am  not  worthy  to  afk,  but  through 
 the  Merits  and  Mediation  of  J-^^j  Chrifi  thy  Son, 
 our  Lord.     Amen, 
 
 II. 
 
 c^^mfovts  C^  RANT,  I  befeech  thee,  Almighty  God,  that 
 
 orcraci!  VJ""  I,  who  for  my  evil  Deed3  do  worthily  de» 
 
 1  '  ferve 
 
T'he  Forty  Days  of  Lent,  397 
 
 ferve  to  be  puniflied,  by  the  Comfort  of  tby  Grace 
 may  mercifully  be  relieved,  through  our  Lord  and 
 Saviour  Jefus  Chrijl,    Amen. 
 
 III. 
 
 ALMIGHTY  God,  give  me  Grace  toufefuch  ForAbftr. 
 Abftinence  during  this  Seafon,  dedicated  to  MonVca? 
 the  Exercife  of  Repentance,  that  my  Flefli  may  tion. 
 be  fubdued  to  the  Spirit,  and  my  Mind  left  free  to 
 approach  thee  with  Ardour  and  Fervency  of  Affec- 
 tion. Inure  me  by  Self-denial  to  bring  my  Body 
 into  Subjedlion,  and  topunifli  all  thofc  Excelfes  I 
 have  been  guilty  of  in  the  Ufe  of  thy  Creatures. 
 Let  my  Retirement  from  the  World  make  mc  fee 
 the  Vanity  and  Emptinefs  of  it,  and  teach  me  to 
 relifti  the  Pleafures  of  fpiritual  Enjoyments.  Let 
 me  fpend  thofe  folitary  Hours  in  the  improving 
 my  Chriftian  Knowledge,  and  do  thou  open  my 
 Eyes  that  I  may  fee  the  wondrous  Things  of  thy 
 Law.  Make  me  heartily  to  bewail  my  Sins,  and 
 do  thou  work  in  me  that  godly  Sorrow  not  to  be 
 repented  of.  Grant  that  I  may  fincerely  examine 
 the  Stateof  my  own  Mind,  and  do  thou  fearch  and 
 try  me,  and  lead  me  into  the  Way  everlafting : 
 That  perceiving  how  bitter  a  Thing  it  is  to  depart 
 from  the  living  God,  1  may  no  longer  continue  at 
 aDiftance  from  the  Fountain  of  all  Joy  and  Hap- 
 pinefs  ;  but  that,  by  confeffing  and  forfaking  my 
 Sins,  1  may  be  entirely  converted  unto  thee,  and 
 that  they  may  be  blotted  out,  when  the  Times  of 
 refrefliing  ftiall  come  from  the  Prefence  of  the 
 Lord,  through  Jefus  Chrijl ^  my  only  Saviour. 
 Avien. 
 
 IV. 
 
 ALMIGHTY  God,  who  art  the  fupreme  Hap-  ^°^  'he 
 pinefs  of  a  rational  Creature,  whom  to  know  ^^^^  qJ" 
 is  eternal  Life ;  fix  my  Thoughts,  my  Hopes,  and  heavenly 
 
 Things, 
 
 my 
 
39^  AJh-Wednefday. 
 
 my  Defires  upon  Heaven  and  heavenly  Things ; 
 let  me  remember  thee  upon  my  Bed,  and  meditate 
 on  thee  in  the  Night-watches.  Grant  that  I  may 
 fo  confidcr  thy  Precepts,  I  may  underftand  the 
 Meafures  of  my  Duty,  and  govern  ail  my  Adlions 
 hy  thofe  Rules  thou  haft  prefcribed  me ;  may  fo 
 apply  thy  Promifes,  that  I  may  adore  that  infinite 
 Goodncfs,  that  hath  prepared  fuch  glorious  Re- 
 "wards  for  thofe  that  love  thee,  and  never  forfeit 
 my  Title  to  them  by  confenting  to  any  known  Ini- 
 quity ;  may  fo  recoiled:  my  Infirmities,  that  I  may 
 watch  againft  them ;  my  own  Follies,  that  I  may 
 amend  them ;  may  fo  call  to  Mind  thy  wonderful 
 Deliverances,  both  in  refped  of  my  Body  and  of 
 my  Soul,  that  I  may  be  convinced  that  I  am  pre- 
 ferved,  not  by  my  own  Strength,  but  by  thy  Al- 
 mighty Power,  that  thy  Name  may  have  the  Glo- 
 ry. Make  my  Heart  the  Seat  of  Prayer  and  holy 
 Meditation ;  that  my  Mind,  being  inured  to  fpi- 
 ritual  Objeds,  I  may  defpife  and  contemn  this 
 World,  and  be  prepared  in  the  Difpofition  of  my 
 Soul  to  pafs  Eternity  in  contemplating  thy  glorious 
 Excellencies,  through  Jefus  Chrift  our  Lord  ;  to 
 whom  with  thee  and  the  Holy  Ghoft,  be  all  Ho- 
 nour and  Glory,  World  without  End.     Amen. 
 
 CHAP.    II. 
 
 ^5)^2:^tetrne5tiai),  or  tije  firCl  Dap  of  lleut 
 
 Cl^J^yHTdoth  /^f  Faft  <?/ Forty  Days,  called  Lent, 
 begm  on  Afh-Wednefday  ? 
 A.  Becaufe  the  four  Days  of  this  Week  com- 
 plete the  forty  Days,  it  being  never  the  Cuftom 
 of  the  Church  to  fafl  on  Sundays^    whereon  we 
 commemorate  fo  great  a  Bleiling  as  our  Saviour's 
 I  Rcfurredlion; 
 
AJh"  Wedmfday .  399 
 
 Refurredllon  ;  the  fix  Sundays  of  Lent^  being  de- 
 dudled,  and  thefe  four  Days  being  added,  make 
 the  Number  entire. 
 
 Q^  Why  is  the  jirft  day  of  Lent  called  Afli-Wcd- 
 nefday  ? 
 
 A.  From  the  Cuftom  that  prevailed  in  the  an- 
 cient Church,  for  Penitents  at  this  Time  to  exprefs 
 their  Humiliation  by  lying  in  Sackcloth  and  Afhes ; 
 by  the  Coarfencfs  of  Sackcloth  they  ranked  them- 
 felves,  as  it  were,  among  the  meaneft  and  lowed 
 Condition  of  Men  ;  by  Alhes,  and  fomctimes  Earth 
 cad  upon  their  Heads,  they  made  themfelves  lower  ' 
 
 than  the  lowefl:  of  the  Creatures  of  God,  ana  put 
 themfelves  in  Mind  of  their  Mortality,  which  would 
 reduce  them  to  Duft  and  Afhes. 
 
 Q^  What  was  the  Difcipline  of  the  Prmitive 
 Church  at  the  Beginning  o/Lent? 
 
 A.  Thatfuch  Perfons  as  ftood  convi6led  of  no- 
 torious Crimes,  were  put  to  open  Penance.  For 
 according  to  the  ancient  Difcipline,  thofe  who  after 
 Baptifm  fell  into  any  great  and  notorious  Sins,  if 
 they  were  Penitents,  were  admitted  to  Penance, 
 and  to  the  Prayers  of  the  Church  for  their  Recon- 
 ciliation with  God,  But  if  they  were  refractory 
 Sinners,  or  their  Crimes  of  a  deep  Dye,  they  were 
 excommunicated,  and  not  admitted  to  Reconcilia- 
 tion with  the  Church  ;  but  after  a  long  and  tedious 
 Courfe  of  Penance,  after  the  moft  Public  Teltimo- 
 nies  of  Sorrow  and  Repentance,  and  the  greateft 
 Signs  of  Humiliation  that  can  be  imagined.  For 
 TertHlIian  tells  us.  They  lay  in  Sackcloth  and  Afjcs  i  De  Pocnit. 
 they  disfigured theivBodies  ivith ancgle diedUncUannefs ^ 
 and dejeBed their  Minds  zvith  Grief;  they  ufed  no  other 
 Food  but  what  was  neceffary  to  keep  wp  Lifc^  and  fre- 
 quently nourifjed  their  Prayers  zvith  rigorous  Lafling  ; 
 they  groaned,  they  wept  to  the  Lord  their  God  Day  a7:d 
 Night ;  they  fell  doztm  at  the  Feet  rf  the  Prefiyters, 
 (hey  kneeled  to  the  Friends  of  God,  a?td  legged  of  all 
 
 their 
 
400  AJh'Wed?iefdap 
 
 "'  their  FelkwChriftians  to  pray  for  them.  Thefe  Seve- 
 
 rities, they  willingly  fubmitted  to,  as  Tokens  of 
 their  Sorrow,  and  Evidences  of  their  Reformation^ 
 and  thought  themfelves  happy  upon  any  Terms 
 to  be  admitted  to  the  Peace  of  God  and  the 
 Church. 
 
 Q^  How   zvere  Penitents    re-admitted   into   the 
 
 Church  f 
 
 Cypr.  A.  When  they  had  finiflied  the  Time  prefcribed 
 
 ^rEd^' ''  '^^'^  ^^  undergoing  thefe  Severities,  if  their  Repen- 
 
 Oxon.       tance  upon  Examination  was  found  to  be  real,  they 
 
 were  re-admitted  into  the  Church  by  the  Impoii- 
 
 tion  of  the  Mands  of  the  Clergy,  the  Party  to  be 
 
 abfolved  kneeling  before  the  Bijhop^  or,  in  his  Ab- 
 
 fence,  before  the  Prrjh^tery  who  laying  his  Hand 
 
 upon  his  Head,  folemnly  blefled  and  abfolvedhim ; 
 
 whereupon  he  was  received  with  univerfal  Joy,  and 
 
 reftored  to  a  Participation  of  the  Holy  Sacrament 
 
 and  to  all  other  Ad:s  of  the  Church  Communion, 
 
 Q^  What  Method  has  the  Church  of  England 
 
 taken  tofupply  the  Want  of  ancient  Dilcipline  at  this- 
 
 Titne  f 
 
 Mat.xvi.        A.  Till  oMxfpiritual  Fathers  can  be  fo  happy  as 
 
 ch  xviii    ^^  fucceed  in  difcharging  thofe  Obligations  they 
 
 ?7.       '    lie  under  of  refroring  to  the   Church,  that  Z)//^/- 
 
 johnxx.   pj{yi^  ^^  \^2iS   a  Right   to;    being  founded  upon 
 
 iCor.v.    the  exprels  Laws  of  Chrift  and  his  Apoftles,   fuf- 
 
 '^[f  5'     ficiently  explained  to  us  by  the  Practice  of  the 
 
 sCor.n.   Primitive  and  Apoflolical  Church,  very  ufeful  to 
 
 fh   li  1    lecover  thofe  that  have  erred  from  the  Truth  and 
 
 xiii.  2.  lo*  Piety,  and  abfolutely  neccilary  to  prcferve  Religion 
 
 r-Tim  v^i'  ^^^  '^^^  greateft  Purity  ;  till,  I  fay,  this  bielTed  Time 
 
 3,  and'^.*  fliall  come,  which  good  Men   with  for,  and  bad 
 
 Men  fear,  the  Church  of  England,  to  iupply   this 
 
 Want,  fets  before  her  Members  the  Curfes  due  to 
 
 all  Sin,  and  puts  them  in  Mind  of  God's  dreadful 
 
 Tribunal,  where  the  Impenitent  fliall  be  moflcer- 
 
 cainly  condemned ;  thereby  endeavouring  to  bring 
 
 every 
 
AJJj'WedneJday,  40  e 
 
 every  Man  to  judge  and  condemn  hinafclf,  that  he 
 may  truly  repent  of  his  pad  Folhes,  and  carefully 
 avoid  thofe  Sins,  tor  the  Time  to  come,  which 
 draw  upon  Men  the  Judgments  of  God. 
 
 Q^  But  is  not  faying  Amen  to  theje  Sentences  of 
 God's  LaWy  a  Curjiug  of  oinfches^  and  is  it  not  a 
 wicked  as  well  as  a  fool i ill  Thing? 
 
 A.  This  pious  Office  hath  indeed  been  fo  tra- 
 duced ;  but  1  believe  it  hath  not  been  conlidered, 
 that  God  himfelf  commanded  this  Manner  of  an- 
 fwering.  And  though  fome  Circumftances  in  re- 
 citing thefe  Curfes  among  the  Jezvs  might  be  ce- 
 remonial, yet  the  main  of  the  Duty,  and  the  End  2  J.' '  ^^' 
 for  which  it  was  prefcribed,  was  truly  moral,  tend-  ^h.  xxvii. 
 ing  to  the  Honour  of  God  and  his  Laws,  and  the 
 promoting  of  true  Piety.  And  the  faying  Amen 
 does  not  here  fignify  wifliing,  but  affirming  and 
 declaring  the  Truth  of  what  God  hath  revealed ; 
 and  thus  Amen  is  often  in  the  Gofpcl  tranOated  Ve- 
 rily :  and  JefiiSy  who  is  the  Truth,  is  called  Jmen  ; 
 fo  that  Amen  is  no  more  than  a  Declaration,  that  i^?',^.  '^' 
 
 Al  3  r  K  111 
 
 he  whom  God  blelTeth  is  blefled,  and  he  whom  28. 
 God  curfeth  is  curfed  :  And  thefe  Curfes  arc  like  ^"^"^  '^• 
 our  Saviour's  Woes  in  the  Gofpel^  not  Procurers  Rev.  lii. 
 of  Evil,  but  compaffionate  Predidlions  of  it,  in  ^^• 
 order  to  prevent  it. 
 
 Q^  But  hath  not  Chrift  taken  away  the  Curfe  of 
 the  Law,  being  made  a  Curfe  for  us  f 
 
 A.  It  is  true  that  our  Saviour,  by  Virtue  of  his 
 Sacrifice,  made  Satisfadion  for  Sin,  and  bore  that 
 Curfe  which  belonged  to  us ;  and  thereby  acquiu 
 ted  and  cleared  all  thofe  that  believe  m  him  Irorn 
 the  Guilt  of  thofe  Sins,  for  which  there  was  no 
 Way  of  Expiation  provided  by  the  \jx\\  oiMifes  ; 
 that  is,  of  prefumptuous  Sins,  for  which  there 
 was  no  Sacrifice,  but  the  Man  was  to  be  cut  ott. 
 But  flill  this  Redemption  that  waG  purchafed  for 
 us,  was  upon  the  Condition  of  Repentance;  lo 
 
 D  d  that 
 
402  u4pj'Wedfiefdaj . 
 
 that  impenitent  Sinners  are  ftili  the  Obje(5t  of  God'.'? 
 Wrath  ;  and  though  Pardon  and  Forgivenefs  of 
 Sins  were  procured  for  us  by  the  Death  ot'CbriJiy  yet 
 Repentance  is  ncceffary  to  qualify  us  to  receive  the 
 Benefit  of  it.  It  being  certain  ilill,  that  Sinners, 
 while  they  remain  fuch,  are  really  accurfed  ;  and  to 
 convince  them  of  this,  and  make  them  own  it,  it  is 
 the  trueft  Bleihng  the  Church  can  procure  for  them. 
 
 Q^  ff^y.^a/  Ufe  does  the  Church  make  of  Jetting  the 
 Curfes  of  God's  Law  before  us  ? 
 
 A.  To  prefs  all  Chriftians  to  a  true  and  fin- 
 cere  Repentance,  from  the  Conlideration  of  God's 
 dreadful  Wrath  againft  all  impenitent  Sinners  ; 
 which,  as  it  is  fevere  in  itfelf,  and  altogether  in- 
 tolerable, fo  it  is  juft  in  its  Proceedmgs,  and 
 abfolutely  unavoidable,  when  it  doth  come;  and 
 when  Sinners  are  awakened  by  this  Confideration 
 from  their  dreadful  Security,  they  are  encouraged 
 to  Repentance  from  God's  Readinefs  to  receive 
 true  Penitents  to  Mercy,  and  from  the  great  Bene- 
 fits of  it,  Pardon  and  Peace  in  this  Life,  and  eternal 
 Happinefs  in  the  next. 
 
 Q^  Since  Repentance  is  fo  earneftly  prejfed  upon 
 us  at  this  Time^  pray  wherein  does  it  confijl  ? 
 
 A.  Repentance  confifls  in  fuch  a  Change  oi Mind, 
 as  produces  the  like  Change  in  our  Lives  and  Con- 
 verfations ;  fo  that  to  repent  of  our  Sins^  is  to  be 
 convinced  that  we  have  done  amifs ;  whence  follows 
 hearty  Sorrow  for  our  pad  Follies,  and  a  firm  and 
 cffedual  Purpofe  and  Refolution  of  Mind  to  for- 
 fake  them  for  the  Time  to  come.  And  this  Change 
 is  fo  great  in  our  Defires  and  Refolutions,  that 
 the  Scripture  calls  it  a  new  Nature^  the  Sincerity 
 and  Reality  whereof  appears  in  Actions  fuitable 
 to  fuch  new  Principles. 
 
 Q.  What  Con f  derations  are  proper  to  excite  in  us 
 Sorrow  for  our  Sms  ? 
 
 A,  Who 
 
AJh'Wednefday,  403 
 
 A.  Who  can  forbear  grieving,  when  he  confi- 
 ders  that  he  is  fallen  under  the  heavy  Difpieafure 
 of  Aimighty  God,  whofe  infinite  Patience  he  hath 
 abufed  ?  That  he  is  expofed  to  all  thofe  Miferies 
 that  are  implied  in  an  eternal  Separation  from  the 
 Fountain  of  all  Happinefs ;  that  he  hath  fooliflily 
 rjegle^!^ted  the  mod  important  Concern  of  his  Life 
 and  done  what  in  him  lies  to  make  himfcif  ever- 
 laftingly  miferable  ;  that  he  hath  been  ungrate- 
 ful to  his  mi;:hty  Benefadlor,  and  unfaithful  to 
 his  bed  Friend;  that  he  hath  affronted  Heaven 
 with  thofe  very  Blcdirigs  he  hath  received  from 
 thence;  that  he  hath  defpijed  the  Riches  of  God's  Rom.u.^, 
 Goodnefsy  and  Forbearance y  and  Long-fiiffering,  which 
 Jfoould  have  led  him  to  Repentance. 
 
 C^Hozv  ought  we  to  expre/s  ourSorrow  for  our  Sins  ? 
 
 j4.  By  humbly  confelfing  them    to  Almighty 
 God  with  Shame  and  Confufion  of  Face,  by  an 
 utter  Abhorrence  and  Deteftation  of  them,  by  be- 
 ing heartily  troubled  for  what  we  have  done  amifs, 
 and  refolving  not  to  do  the  like  again.     By  teftify- 
 ingthe  Reality  of  our  inward  Sorrow,  by  all  thofe 
 Ways  that  we  find  naturally  occur  in  other  Cafes 
 that  afflidlus,  as  inFaJiing^  Weepings  \\x\6.  Mournings 
 pradifed  by  Penitents  both  in  the  Old  and  New 
 Teftament;  as  is  plain  by  Ezya,  David^  ISehemiah^  Ezra  x.  6. 
 St.  Peter,  and  St.  Paul ;  all  deep  Imprefllons  of  pf^'i  1^,,^ 
 the  Mind  naturally  producing  fome  proportionable  \o- 
 Effedt  upon  the  Body  ;  and  it  being  very  fit  that  as  Matxxvt 
 the  Soul  and  Body  have  been  Partakers  m  the  fame  75- 
 Sins,  fo  they  fhould  join  together  in  the  fame '^'^^ '""  ^* 
 Humiliation. 
 
 Q;_  IVljat  is  meant  by  a  firm  Refoluticn  of  Amend- 
 ment ? 
 
 A.  Such  a  Purpofe  of  Mind  as  is  formed  upon 
 
 calm  Deliberation,    after  all  the  Difficulties   ■>!   a 
 
 holy  Life  have  been  thoroughly  confidered ;  and 
 
 D  d  2  thofe 
 
404  AJh'WeheJdayi 
 
 thofe  Difcouragements  that  will  frequently  Jtttend 
 us  in  purfuingluch  a  Courfe.  After  all  the  Plea- 
 lures  of  Sin  have  been  ferioufly  weighed,  and 
 thofe  Temptations  that  will  conftantly  folicit  us 
 to  commit  it;  with  all  thofe  Motives  and  Arsfu- 
 ments  that  excite  us  to  perform  the  one  and  avoid 
 the  other;  a  Refolution  of  Mind,  framed  after  this 
 Manner,  is  likely  to  be  permanent  and  lafting. 
 
 Q^  What  is  the  be  ft  Method  to  make  a  Refolution 
 ^Amendment  effehnal  f 
 
 A.  To  extend  it  to  all  the  particulars  of  our  Du- 
 ty, obliging  ourfeWes  to  have  a  Refpect  to  all 
 God's  Commands,  and  to  avoid  every  Thing  his 
 Law  forbids.  To  make  it  adequate  to  all  Times, 
 not  only  hereafter,  but  at  prefent ;  not  only  when 
 "vve  are  out  of  Temptations,  but  when  we  are  under 
 them ;  not  only  when  we  cannot  adt  them,  but 
 "when  we  can  acil  and  repeat  them  too.  To  rcfolve 
 upon  avoiding  all  thofe  Occafions  that  betray  us 
 into  the  Breach  of  our  Duty;  and  to  make  Ufe  of 
 all  thofe  Means  and  Helps  that  are  eftablifhed 
 for  our  Growth  in  Grace,  efpecially  to  pray  to 
 God  that  he  would  ftrengthen  our  Weaknefs,  and 
 confirm  our  holy  Purpofes ;  and  that  they  may  be 
 durable,  frequently  to  repeat  and  renew  them,  par- 
 ticularly when-  we  approach  the  Holy  liable  of  the 
 Lord. 
 
 Q^  Is  all  true  Sorrow  for  Shty  and  are  all  real 
 Purpofes  of  Amendment  for  the  Time  to  come,  in  all 
 Cafes  fufficient  f 
 
 A,  No ;  in  fome  Cafes  they  are  not  fufficient  : 
 For  if  we  have  any  ways  wronged  or  injured  our 
 Neighbour,  we  muft  make  him  all  the  Reparation 
 we  are  able.  Thofe  that  we  have  drawn  into  Sin, 
 by  our  Example,  or  Negledt  of  our  Duty  toward* 
 them,  we  mult  endeavour  all  vve  can  to  contribute 
 to  their  Recovery;  if  we  have  injured  their  good 
 Names^  we  muft  acknowledge  our  Faults,  and  vin- 
 dicate 
 
Ajl^Wednefday.  ipi 
 
 c3icate  their  Reputations,  and  by  all  fitting  Ways 
 repair  their  Credit ;  if  we  have  wronged  them  in 
 their  Ejlatcs,  either  by  Fraud  or  Force,  we  muft 
 make  Rcdiiution ;  that  is,  reftore  to  the  right  Own- 
 er what  we  unJLiftly  polTefs,  or  to  his  Heirs,  or 
 when  neither  can  be  difcovcrcd,  to  the  Poor ;  and 
 that  with  all  thofe  Meafures  and  Circumftances, 
 which,  upon  Confidf  ration,  we  fliall  find  to  be  our 
 Duty.  Without  this  Fruit  oi Repentance,  all  other 
 Exprcflions  of  it  will  ftand  us  in  no  Stead,  fince  our 
 Obli'^ation  loRefliliition  is  founded  upon  immuta- 
 ble Reafon  and  natural  Juftice,  which  is  to  do  that  to 
 another  -which  we  would  have  another  do  to  us.  More- 
 over, the  detaining  of  what  we  know  to  be  another's 
 Ric-ht  is  a  perfevering  in  the  firft  Injufti^jc;  and 
 as  long  as  we  continue  in  that  State,  we  cannot  ex* 
 ped  Pardon. 
 
 Cy  IVhence  arifes  our  Obligation  to  Repentance  ? 
 
 A.  From  the  ablblute  Nece£ily  of  it,  in  order  to 
 make  us  capable  of  l\\t  Mercy  and  Forgivenefs  of 
 God.  Without  Repentance,  we  muft  be  unavoid- 
 ably miferablc;  for  it  is  the  great  Condition  upon 
 which  our  Salvation  depends;  and  this  Change  in 
 our  wicked  Tempers  muft  be  wrought,  before  we 
 can  be  qualijled  for  that  Happinefs  God  hath  pro^ 
 mifed  in  the  Gofpel-Covenant. 
 
 Q.  What  do  you  mean  by  the  Forgivenefs  oj  bins  i 
 
 A  \  Difcharge  and  Releafe  from  that  Punifh- 
 ment  that  is  due  to  Sin.  By  tranfgreiling  God's 
 Laws  we  contrad:  Guilt,  which  is  an  Obligation 
 to  fuftcr  that  Punifliment  the  Wrath  of  God  fhall 
 think  fit  to  inflia  :  but  by  the  Forgivenefs  of  Sins 
 we  are  freed  and  delivered  from  that  Puniftiment 
 to  which  we  were  before  obnoxious 
 
 (X  Is  Repentance  the  valuable  Confidcration/or 
 which  God  bejlows  upon  us  Forgivenefs  of  Sins  ? 
 
 A.  The  Scriptures  are  clear  that  our  blelTed  Sa- 
 viour JefHS  Chrift,  laid  down  his  Life  as  a  Sacrifice 
 ^  P  4  3  ^°^ 
 
4«»^  AJh-Wednefday> 
 
 for  the  Sins  of  the  World  ;  that  by  his  Death  he 
 recondicd  us  to  God,  and  by  the  Merit  of  his  Suf- 
 ferings made  full  Satistadtion  for  us  ;  fo  that  it  is  for 
 the  Sake  of  what  C^r//?  endured,  that  God  was  plea- 
 fed  to  take  offour  Obligation  to  eternal  Punifhment : 
 but  yet  this  Reconciliation,  that  is  made  by  the 
 Death  of  Chrifl  betv\een  God  and  Man,  is  not  ab- 
 folute,  but  upon  Conditions.  We  muft  repent  to 
 make  us  capable  of  that  Pardon  he  hath  purchafed 
 .for  us ;  for  our  Saviour  hath  joined  thefe  two  toge- 
 ^u  exxiv.  ^Pj^j.  -^  j^-g  Commiffion  to  the  Apoftles  iiiying,  That 
 Repentance  and  Rem{{Jion  of  Sins  Jhould  be  preached  in 
 his  Name  throughout  all  Nations. 
 
 Q.  How  do  Men  delude  thernjelves  in  this  necef^ 
 Jary  Duty  o/"  Repentance  ? 
 
 A.  By  delaying  it  for  the  prefent,  and  deferring 
 it  to  fome  future  Opportunity;  either  till  the 
 Heat  of  Youth  is  over,  or  till  Sicknefs,  Old  Age, 
 or  Death,  overtakes  them:  But  as  it  is  the  greateft 
 Folly  imaginable  to  venture  a  Matter  of  fuch  Con- 
 fequence  upon  fuch  an  Uncertainty  as  futureTime, 
 "which  we  can  never  be  fure  of,  and  to  defer  a 
 necelTary  Work  to  the  moft  unfitting  Seafon  of 
 performing  it;  fo  it  is  highly  wicked,  in  that  we 
 abufe  God's  Patience,  who  gives  us  1  ime  and 
 Opportunity  for  it  at  prefent ;  and  prefer  the  Sla- 
 very of  Sin  before  his  Service:  it  is  a  Contempt  of 
 his  Laws,  and  of  that  Wrath  which  is  revealed 
 from  Heaven  againft  all  Unrightcoufnefs  ;  and 
 we  may  juftly  Fear  that  fuch  a  Precedure  may 
 provoke  God  to  withdraw  that  Grace  which  will 
 then  be  necelTary  for  the  Exercife  of  our  Repen- 
 tance, though  he  fliould  give  us  Time  and  Op- 
 portunity. 
 
 Q^  Is  n  Death-bed  Repentance  therefore  ahfolute- 
 /yimpoffible?  A.  It 
 
AjJo-Wednefday,  407 
 
 A.  It  is  certain,  that,  without  a  particular 
 Grace  of  God,  no  Man  will  be  able  to  repent  up- 
 on his  Death-bed ;  and  it  is  no  ways  reafonable  to 
 cxpcd:  thefe  extraordinary  Influences,  when  the 
 ordinary  Means  of  Grace  have  been  negleded  all 
 along  in  Life;  and  therefore  I  believe  it  very 
 rarely  takes  Effcdl :  But  1  cannot  think  it  abfolutc- 
 ly  ivipojjibky  becaufe  the  Nature  of  Repentance  con- 
 iifting  in  the  Change  o^  our  Minds,  and  the  Change 
 in  our  Lives  being  the  only  necelfary  Effed  of  that 
 inward  Change  when  it  is  fincere,  it  is  poflible, 
 by  the  extraordinary  Grace  of  God  (which  the 
 Gofpel  gives  us  no  Encouragement  to  hope  for) 
 that  the  Change  of  our  Hearts  may  be  true,  full, 
 Tiud/ufficient,  and  yet  we  may  want  Time  and  Op- 
 portunity to  ihew  the  Effect  of  it  in  our  Adlions. 
 And  when  God  fees  it  thus,  he  may  take  the  in- 
 ward Will  and  Choice  for  the  outward  Service  and 
 Performance;  becaufe  he  forefees  that  if  Time 
 had  been  allowed,  Obedience  would  certainly 
 have  tollowed.  Befides,  we  find  that  the  Refoki- 
 tionsof  a  Sjck-bed,  though  very  rarely,  yetfome- 
 times  have  been  effcdual,  which  is  fufficient  to 
 prove  the  Thing  poifible;  and  li'  Divines  thought 
 othervvife,  it  would  be  in  vain  for  them  to  exhort 
 Perfons  in  fuch  Circumrtances  to  repent  and  turn 
 to  God. 
 
 Q^  I'f herein  confijls  the  Danger  of  a  Death-bed 
 Repentance  ?  and  how  is  the  Cafe  of  fuch  dying  Pe- 
 nitents deplorahlf  f 
 
 A.  Confidering  the  Difficulty  of  a  thorough 
 Change,  and  the  difadvantageous  Circumrtanccs 
 of  a  Sick-bed,  it  is  highly  probable,  that  w  hofo-.. 
 ever  deters  it  till  that  Timt-,'  wll  never  repent  at 
 all ;  or,  if  he  does,  his  penitential  Rcfolutions, 
 being  founded  upon  fuch  temporary  Principles  as 
 the  Fear  of  Death,  and  the  Abfence  of  fcmpta- 
 ;ion,  they  will  feldom  prove  ftrong  and  vigoious 
 Dd  4  enough 
 
i|.'o8  jijJd'Wednefday , 
 
 enough  to  produce  a  thorough  Reformation ;  as  is 
 plain  in  the  Cafe  of  thofe  that  recover,  among 
 whom  there  are  very  few  that  are  true  and  conftant 
 to  thofe  Purpofes  of  Amendment,  which  they 
 formed  upon  the  Profped:  of  approaching  Death. 
 But,  fuppofing  their  penitential  Purpofes  be  rightly 
 qualified,  confidering  the  Ficklenefs  and  Mutabi- 
 lity of  our  Nature,  nothing  but  the  Fruits  and  Ef- 
 fects of  Repentance  can  create  in  us  an  AlTurance 
 that  we  are  inwardly  changed ;  and  confequently 
 they  muft  needs  die  very  uncomfortably,  and  in 
 great  Doubt  and  Anxiety  of  Mind  what  will  be 
 their  Fate  and  Doom  to  all  Eternity. 
 
 The    PRAYERS. 
 
 I. 
 
 Tor  Con.  A  LMIGHTY  and  everlafting  God,  who  hatefl 
 tntion.  J-^  nothing  that  thou  haft  made,  and  doft  forgive 
 the  Sins  of  all  them  that  are  penitent;  create  and 
 make  in  me  a  new  and  contrite  Heart,  that  I,  wor- 
 thily lamenting  my  Sins,  and  acknowledging  my 
 Wrelchednefs,  may  obtain  of  thee,  the  God  of  all 
 Mercy,  perfe(fl  Remillion  and  Forgivenefs,  thro' 
 Jcfiis  Qmjl  our  Lord.     Amen. 
 
 JI. 
 
 Ionu"o"n  A  L^'^^G^"^'^'^  Go^>  Father  of  our  Lord  Jcfus 
 oS"cJn"  -ZjL  Chrifty  Maker  of  all  Things,  and  Judge  of 
 fcffion.  all  Men  ;  1  acknowledge  and  bewail  my  manifold 
 Sins  and  Wickednefs,  which  I  from  Time  to  Time 
 moft  grievoufly  have  committed,  by  Thought, 
 Word  and  Deed,  againft  thy  divine  Majefty,  pro- 
 voking moll  juftly  thy  Wrath  and  Indignation 
 "again  (f  me.  1  do  earneftly  repent,  and  am  hear- 
 tily forry  for  thefe  my  Mifdomgs :  The  Remem- 
 brance of  them  is  grievous  unto  me,  the  Burthen 
 
Ajl'WednefLiy,  4^9 
 
 6f  them  is  intolerable :  Have  Mercy  upon  me, 
 have  Mercy  upon  mc,  moll  merciful  Father ;  for 
 thy  Son  our  Lord  Jcfus  Cbrifrs,  Sake,  forgive  me 
 all  that  is  pad  ;  and  grant  that  I  may  ever  hereafter 
 ferve  and  plcafe  thee  in  Ncwnefs  of  Life,  to  the 
 Honour  and  Glory  of  thy  Name,  through  Jcfiis 
 Cbrijl  our  Lord.     Amen. 
 
 in. 
 
 HAVING  thus  utterly  renounced  my  Sins,  O ^^J;,-^''/,^;"; 
 Holy  Father!  I  defire  above  all  Things  to  Renewal^ 
 partake  of  thy  Righteoufncfs;  having  ^i^i^crly  de- j^J.«"^^^ 
 faced  and  corrupted  myfelf,  1  would  gladly  be  new 
 made  by  thee;  having  hitherto  mifcarried  whilft 
 1  would  be  in  my  own  f  lands,  1  defire  now  to  be 
 altogether  in  thine.     1  loath  myfelf,  O  my  dear 
 God!  whilft  1  am  without  thee,  and  whatever  elfe 
 I  lofc,  my  earneft  Prayer  is,  that  1  may  recover  thy 
 Likencfs,  through  ^i^/j- G&r^  my  Lord.  Amen, 
 
 IV. 
 
 I  KNOW,  O  gracious  Lord  !  that  I  cannot  re-  ^'or  a  spi- 
 ceive  this  but  Irom  thyfclf;  therefore  be  thou  -H^u,[els"* 
 the  bleffed  Giver,  and  the  Gift.  I  know  alio,  alas! 
 that  I  am  utterly  unworthy  to  have  thy  divine 
 Image  ftamped  upon  my  Soul ;  but  I  extremely 
 need  it,  and  I  extremely  value  it ;  and  fuch  thou 
 art  plbafed  to  account  worthy  of  it.  And  I  hear- 
 tily love  thee,  O  my  God,  or  elfe  I  fhould  not  be 
 thus  defirous  to  be  like  thee.  And  thou  lovell  to 
 communicate  thy  Goodnefs;  and  whom  fliouldeft 
 thou  imprint  and  difplay  it  upon,  but  on  thofc 
 who  love  thee,  and  are  earneftly  defirous  of  the 
 fame  !  Hear  me,  therefore,  O  my  God,  and  breathe 
 into  my  Heart  that  Spirit^  which  reneivs  me  after 
 thine  oivn  Image  ^  in  Right  ton fucfs  and  true  Holiucfs. 
 Oh,  thou  !  who  feekeft  out  Sinners  to  make  them 
 good,  do  not  rejedl  me  now,  when  I  feek  thee 
 
 out 
 
410  Ember^Days  in  Lent. 
 
 out  to  make  me  better.  I  am  poor  and  naked, 
 O  fill  me  with  thy  Righteoufnefs !  My  good 
 Thoughts  are  inconflant  and  changeable,  O  fix 
 them  by  thy  Grace  !  Set  up  thy  Kingdom,  O  Jefu, 
 in  my  Heart  1  for  to  become  thy  faithful  Servant 
 is  more  to  me  than  to  have  the  Empire  of  this 
 World ;  keep  me  ftedfafi,  O  Lord,  in  ferving 
 thee,  till  thou  takefi:  me  finally  to  enjoy  thee, 
 through  Jefiis  Chrifly  my  bleffed  Saviour  and  Re- 
 deemer.    A7nm» 
 
 V. 
 
 ve7fTo  T  O  R  D,  grant  that  at  all  Times  I  may  account 
 bedknce.  X^  my  Slns,  yca  all  my  Sins,  to  my  Shame  ;  and 
 make  thy  Laws,  yea  all  thy  Laws,  to  be  my  Rule; 
 and  thy  blefled  Will  to  be  in  every  Thing  my 
 Choice  and  Satisfaction.  Let  thy  Promifcs  be  my 
 Hope,  thy  Providence  my  Guard,  thy  Grace  my 
 Strength,  and  thy  bleffed  Self  my  Portion,  both 
 now  and  in  the  End,  through  Jefus  Chrijl  my  Sa- 
 viour and  Redeemer.     Amen. 
 
 CHAP.    in. 
 Cmber-Da^s  in  JLent 
 
 Q^TI/HAT  are  Ember-Days? 
 
 A.  Certam  Days  fet  apart  for  confecrat- 
 ing  to  God  the  four  Seafons  of  the  Year,  and  for 
 the  imploring  of  his  BlefTing  by  Fafting  and  Prayer 
 Afts  xiii.  upon  the  Ordinations  performed  in  the  Church  at 
 3-  fuch  Times.  And  this  in  Conformity  to  the  Prac- 
 
 tice of  the  Apoftlcs,  who,  when  they  feparated 
 Perfons  for  the  Work  of  the  Minifiry,  prayed  arid 
 fafted  before  they  laid  on  their  Hands.  It  will 
 become  us,  therefore,  to  addrefs  Heaven  at  this 
 Time  after  the  fame  Manner,  that  God  would  be 
 
 pleafed 
 
'Ember "'Days  in  Lent.  41 1 
 
 pleafcd  foto  govern  theMindsof  the  Bifliops,  that 
 they  may  admit  none  into  Holy  Orders,  but  fuch 
 as  are  duly  qualified  for  the  Difcharge  of  that  fa- 
 cred  Funcftion,  and  thatthofe  who  fliall  be  ordain- 
 ed to  ferve  at  the  Altar,  may,  by  their  exemplary 
 LivCvS  and  zealous  Labours,  turn  many  unto  Righ- 
 teoufnefs. 
 
 Q^  IVben  arc  tbcje  Ember  Days  ohferved  in  the 
 Church  ^ 
 
 A.  At  the  four  Seafons  of  the  Year,  being  the 
 Wednefday,  Friday,  and  Saturday,  after  the  firfl: 
 Sunday  in  Le7ity  after  Whitjundayy  after  the  four- 
 teenth of  September,  and  after  the  thirteenth  of  De- 
 cember:  It  being  enjoined,  by  a  Canon  of  the 
 Church,  that  Deacons  and  Min'ifiers  be  ordained  or  Can  31. 
 viade  but  only  upon  the  Sundays  immediately  following 
 thefe  Ember  Fajts. 
 
 Q^  IVhy  are  thefe  Fads  called  Ember  Days  ? 
 
 A.  Some  think  they  are  fo  called  from  a  Ger- 
 man^ ovd  that  imports  AbJIinencc ;  others  that  they 
 are  derived  from  Ember,  which  fignifies  Afhes,  and 
 therefore  are  ftyled  Eviber  Days,  becaufe  it  was 
 cullomary  among  the  Ancients  to  accompany  their 
 Fadings  with  fuch  Flumiliations,  as  were  exprelfed 
 by  fprmkling  Afhes  upon  their  Heads,  or  luting 
 in  them  ;  and  when  they  broke  their  Fafts  upon 
 fuch  D^ys,  to  eat  only  Cakes  baked  upon  Embers^ 
 which  was  therefore  called  Ember  Bread.  But  Dr.  Pag.  528, 
 iV/jr(?/i:if'^/'s  Conjedurc,  in  his  Obfervations  upon  ^^g- 
 the  Saxon  Gofpels,  feems  to  hit  upon  the  true  Ety- 
 mology,  which  he  derives  from  the  Saxon  Word  im- 
 portmg  a  Circuit  or  Courfe ;  fo  that  thefe  Fads,  be- 
 ing not  occafional,  but  returning  every  Year  in 
 certain  Courfes,  may  properly  be  faid  to  be  £w^^r 
 Days,  becaufe  Fajls  in  Courfe. 
 
 Q^  tVherein  conji/ls  the  Piety  o/'indituting /Z/^^ 
 Days  .^ 
 
 A.  The 
 
4^  2  Eviber-Days  in  Lent, 
 
 A.  The  Ordination  of  fit  Perfons  to  ferve  in  the 
 
 facred  Miniftry  of  God's  Church  being  of  that  vaft 
 Imporiance  to  the  Welfare  of  it,  as  well  as  to  the 
 Salvation  of  thofe  Souls  that  are  Members  of  that 
 Body  ;  iv  is  very  necefHry  and  lifting  that  all  Chrif- 
 tians,  who  are  fo  much  concerned  in  the  Confc- 
 quences  of  it,  fhould  ufe  their  belt  Endeavours  to 
 make  it  luccefsful  and  efficacious ;  which  cannot 
 be  better  done  than  by  the  united  Prayers  and  Fail- 
 ings of  Chriftians,  w  hich  have  always  been  efteem- 
 cd  an  admirable  Method  to  procure  God's  Favour 
 and  Blefling  upon  fuch  Occafions.  Befides,  the 
 Time  of  Ordinations  being  publicly  ftated,  the  Peo- 
 ple have  the  Advantage  and  Liberty  of  making 
 their  Objections,  if  they  have  any  Thing  material 
 to  offer  againfl  the  Candidates  for  Holy  Orders  •  a 
 Privilege  w  hich  the  ancient  Church  always  allow- 
 jmm  of  cd,  and  is  very  much  encouraged  by  the  Church  of 
 OB ecr.  £jigiand,  \\ho  gives  free  Leave  to  every  Man  to 
 declare,  if  he  knoweth  any  Impediment  or  Crime 
 in  any  Perfons  prcfented  to  be  ordained,  and  calls 
 upon  them  to  come  forth  and  fliew  the  Crimes  al- 
 leged. 
 
 Q^  Ifhat  Officers  are  ejiabli(hed  in  the  Chriftiaii 
 Church  ? 
 
 A.  The  Church  being  a  regular  Society  founded 
 
 by  ChriJ't^  diftindt  from,  and  independent  of,  all 
 
 other  worldly  Societies,  muft  naturally  make  us 
 
 fuppofe  that  he  inftituted  fome  Officers  for  the 
 
 Preface  to  Government  of  it.     And  it  is  evident  to  all  Men ^ 
 
 ForiTi  of    diJigently  reading  holy  Scripture ^  and  ancient  Authors^ 
 
 that  from  the  Apojtles*  Time  there  had  been  thcfe  Or- 
 
 ders  of  Minifters  in  Chrift's  Church,  Bifhops,  Priefls, 
 
 and  Deacons  ,•  zvhich  Ofiices  zcere  evermore  had  in 
 
 fuch  reverent  Ejtimation,  that  no  Man  by  his  Gzvn 
 
 private  Authority  might  prejume  to  execute  any  of  them  ^ 
 
 except  he  ivere  firft  calledy  tried,  and  examinedy  and 
 
 knozvn  to  have  fuch  ^lalities  as  "jcere  requifite  for  the 
 
 famc^ 
 
Ember-Days  in  Lent,  41  jj 
 
 famey  and  alfo  by  public  Prayers^  with  Impnfition  of 
 Hands,  approved  and  admitted  thereunto.  Thele 
 Orders  have  all  fome  fpiritual  Powers  annexed  to 
 their  Office,  though  fome  in  a  greater  Degree,  and 
 others  in  a  lefs. 
 
 Q^  IVhat  is  the  Office  of  a  Deacon  ? 
 
 A.  "  It  pertaineth  to  the  Office  of  a  Deacon,  in  Form  of 
 "  the  Church  where  he  ihall  be  appointed,  to  affifl  coi.fccr. 
 "  the  Prieft  in  Divine  Service,  and  efpccially  when 
 **  he  miniftcreth  the  Holy  Communion,  and  to 
 "  help  him  in  the  Diftnbution  thereof,  and  to 
 "  read  the  Holy  Scriptures  and  Homilies  in  the 
 **  Congregation,  and  to  inftruCt  the  Youth  in  the 
 *'  Catechifm  ;  to  baptize  and  to  preach,  if  he  be 
 "  admitted  thereto,  by  the  Bifliop.  And  further- 
 "  more  it  is  his  Office,  where  Proviiion  is  fo 
 •*  made,  to  fearch  for  the  fick,  poor,  and  impotent 
 "  People  of  the  Parifli,  to  intimate  their  Eflates, 
 "  Names,  and  Places  where  they  dwell,  unto  the 
 "  Curate,  that  by  his  Exhortation  they  may  be 
 "  relieved  by  the  Parifh,  or  other  convenient 
 "  Alms." 
 
 Q^  Upon  zvhat  Occafion  was  this  Order  inflituted 
 in  the  Church? 
 
 A.  This  Office  had  its  Original  from  the  Mur-  Aasvi. 
 
 o 
 
 murmg  of  the  Grecians^  who  were  probably  Pro- 
 felytes,  Jezvs  by  Religion,  and  Gentileshy  Defcent 
 againft  the  Hcbrezvs,  who  were  Jezvs  both  by  Re- 
 ligion and  Defcent,  That  their  IVidozvs  were  neg^ 
 le5ledin  the  Daily  Minijlration,  when  Believers  had 
 all  Things  in  common,  and  were  fupplied  out  of  one 
 Treafury.  To  prevent  any  Mifmanagement  for 
 the  future,  the  Apoftles  appointed  feven  Men  of 
 honeft  Report ,  full  of  the  Holy  Ghoft,  and  of  Wifhn, 
 to  fuperintend  the  Neceffitics  of  the  Poor,  and  to 
 ferz-e  Tables,  vv'ho  are  called  Deacons. 
 
 Q^  Doth  this  ferving  of  Tables,    only  imply  the 
 Care  of  the  Poor  ? 
 
 A.  Befides 
 
4-14  Ember-Days  in  Lent. 
 
 A.  Betides  the  Care  of  the  Poor,  by  their /r- 
 vingof  "{aides,  was  implied  their  peculiar  Attend- 
 ance at  the  Lord's  '-Table.  It  being  the  Cuftom 
 of  Chriflians  in  thofe  Times  to  meet  every  Day 
 at  the  Lord's  Table,  where  they  made  their  Offer- 
 ings for  the  Poor,  and  when  Poor  and  Rich  had 
 their  Meals  together;  confcqiiently  it  was  their 
 Office  to  deliver  the  Sacramental  Elements,  when 
 confecrated,  to  the  People.  They  had  alfo  Au- 
 thority to  preach  and  baptize,  as  appears  from  the 
 Example  oi  Philip,  one  of  the  Seven  ;  but  they  all 
 along,  in  the  Primitive  Church,  retained  fo  much 
 of  the  chief  Deiign  of  their  Inlliitution,  that  they 
 took  Care  of  the  Church's  Revenues  under  the 
 BiJ/jGp"s,  and  diftributed  them  as  the  Bijhop  and 
 his  College  of  PreJbjUrs  appointed. 
 
 Q^  IJ^as  not  Ibis  Otfice  cxercijed,  as  Jome  pretend 
 by  Lay- Men? 
 can.Apoft.  A.  The  Solemnity  that  was  ufed  in  fctting 
 '"''■  Deacons  apart  for  this  Service,  by  Prayer  and  Im- 
 pofition  of  Hands,  and  the  Qualifications  that  St. 
 Paid  requires  in  a  Deacon,  almoft  the  very  fame 
 with  thofe  for  a  Pricji,  fufficiently  prove  this  De- 
 gree to  be  an  Ecclefiaftical  Qffice ;  nor  would  the 
 primitive  Church  have  forbidden  Deacons,  as  it 
 certainly  did,  to  have  followed  fccular  Employ- 
 ments, if  they  had  been  mere  Lay-Men. 
 
 Q^  Hgi.v  long  is  it  required  that  a  Per/on /ball  re~ 
 main  in  the  Degree  of  a  Deacon  } 
 
 A.  It  is  enjoined  by  the  Chuich,  "  That  a 
 Can.  3T.  cc  J^cacon  fnall  continue  in  that  CfHce  for  the  Space 
 "  of  a  whole  Year  at  the  leaft,  (except  for  reafon- 
 "  able  Caufcs  it  be  otherwife  feen  to  his  Ordinary) 
 "  to  the  Intent  he  may  be  perfect  and  well  expert 
 **  in  the  Things  pretaining  to  the  Ecclefialtical 
 *'  Adminiftration  :  In  executing  whereof  if  he  be 
 "  found  faithful  and  diligent,  he  may  be  admitted 
 *•  by  his  Diocejan  to  the  Order  of  Prieflhood." 
 I  And 
 
Ember 'Days  in  Lent.  4^5 
 
 And  it  is  to  be  wifhcd  that  this  Rule  was  more 
 particularly  obfcrvcd,  thiit  thofe  who  afjjire  to 
 the  Pricfthood,  might  give  fullicicnc  Proof  of 
 their  Fitncfs  for  that  high  Calling. 
 
 Q^  What  Qualifications  are  required  in  a  Dea- 
 con ? 
 
 A.  Chiefly  that  he  be  a  Man  of  a  fobcr  and 
 godly  ConverHttion,  edifying  by  his  Example  thofe 
 ChrilUans  where  he  officiates;  and  that  he  be  en- 
 dowed with  fuch  Meafurcs  of  Learning,  as  to  be 
 able  at  leaft  to  render  an  Account  of  his  T^'aith  in 
 Latin^  and  confirm  it  with  Teitinionies  out  of  the  Can.  314 
 holy  Scripture  :  Efpecially  he  mull  be  very  conver- 
 fant  in  thofe  holy  Books,  which  are  the  pcrfed 
 Rule  of  Failh  and  Manners,  necclTary  for  the  go- 
 verning- of  his  own  Life,  the  Inlhucftion  of  others, 
 and  the  Confuting  of  Gainfayers.  The  Bifhop 
 ought  to  have  a  moral  Alllirance,  partly  by  his 
 own  Knowledge,  and  partly  by  the  Tcftimonials 
 of  creditable  Hands,  that  the  Perfon  prcfcnted  is 
 fo  qualified;  2ir\dh\s  Arch- Deacon,  after  Trial  and 
 Examination,  profcflcs,  that  he  believes  the  Can- 
 didate fo  prepared. 
 
 CX  IVbat  doymi  mean  hy  an  Arch-Deacon  ? 
 A.  In  great  Churches,  where  the  Biiliops  had 
 many  Dtacons,  one  among  them  had  the  Title  of 
 Arch-Deacon,  who  was  a  Sort  of  Governor  over 
 all  therelt;  to  whom  the  BiJ/jop  committed  fome 
 Authority  to  admonilh  and  cenluie,  as  it  fhould  be 
 found  expedient.  Hill  refcrving  an  Appeal  to 
 himfelf.  The  original  Jurifdidtion,  which  of  Right 
 belonged  to  the  Biiliop,  by  Degrees,  and  mutual 
 Confent,  was  in  part  cunmiitrcd  to  ihQyh'ch" Deacon, 
 whofc  Jurildiction  is  founded  on  iminemonal  Cul- 
 tom  in  Subordination  to  the  Bilhop:  and  though 
 for  fome  Time  he  was  only  of  the  Order  of  Dea- 
 cons, yet  afterwards  it  became  common  tor  luch  as 
 were  Friejls  to  be  c'nofvn   to   that  Oihce  which 
 
 confifts 
 
4-1 6  Ember-Days  in  Lent. 
 
 confifis  in  the  infpcdling  the  Lives  and  Behaviouf 
 of  the  Clergy,  and  in  taking  Care  the  Churches 
 and  Chancels  be  kept  in  ^ood  Repair,  and  that  the 
 PofTelTions,  and  all  other  Things  belonging  to  God's 
 Houfe  be  not  embezzled  or  damnified  ;  particular- 
 ?p!ad"'  ■^y  ^^  ^^y  ^"^  examine  thofe  who  Iball  be  Candidates 
 Evag.  for  holy  Orders.  'X\^(i\\\^\x.\x'i\or\  o'i Arch. Deacons 
 is  "^txy  ancient,  and  their  Authority  very  confidera- 
 ble:  andthedueExecutionoftheOfficecontributes 
 very  much  to  the  good  Government  of  the  Church. 
 Q^  V/hat  is  the  Office  of  a  Priefl:  or  Prelbyter? 
 A.  To  teach  and  inflrudt  the  People  committed 
 to  his  Charge  by  the  Billiop  of  the  Diocefe,  in  the 
 whole  Dodtrine  of  Chriftianity,  as  contained  in 
 the  Holy  Scriptures.  To  adminifter  the  Sacra- 
 ments and  the  Difcipline  of  Chriji^  as  the  Lord 
 hath  commanded.  To  oppofe  all  fuch  erroneous 
 and  ftrange  Dodlrines  as  are  contrary  to  God's 
 Word.  To  ufe  both  public  and  private  Admoni- 
 tions and  Exhortations,  as  well  to  the  Sick  as  to 
 the  whole  within  his  Cure,  as  Need  fliall  require, 
 and  Occafion  fhall  be  given.  To  offer  up  the 
 Prayers  in  the  public  AfTeniblies.  To  maintain 
 Quietnefs,  and  Peace,  and  Love  among  all  Chrif- 
 tian  People,  efpecially  among  thofe  committed  to 
 his  Charge.  To  fafliion  and  frame  himfelf  and  Fa- 
 mily according  to  the  Doctrine  of  Chrift ;  and  make 
 himfelf  and  them  Examples  to  the  Flock  he  feeds. 
 To  exercifc  all  thefe  Duties  with  Diligence  and  Fi- 
 delity, and  to  Forfake  and  fet  alide(as  much  as  may 
 be)  all  worldly  Care  and  Studies ;  fmce  the  Employ- 
 ment of  his  Fundtion  is  futticient  to  engage  all  his 
 Time  and  all  his  Thoughts.  The  faccrdotal  Pow- 
 ers none  mufl  Undertake,  but  fuch  as  have  receiv- 
 ed their  Commiflion  from  BiJJjops^  who  only 
 have  Authority  to  fend  Minifters  into  the  Lord's 
 Vineyard. 
 
 4  Q;_  What 
 
Eniher-Days  in  Lent.  4 1  y 
 
 CV_  lPl.>at  Qnalifications  are  required  in  a  Pricfl, 
 <9rMiniri:cr  (?/" //6<?  Gofpcl,  to  enable  him  io  dijcharge 
 his  Duty  ? 
 
 A.  A  thorough  Knozvledge  o^  the  whole  Will  rf 
 God^  fince  it  is  the  Prieft's  Lips  muft  preferve 
 Knowledge;  and  except  they  have  it  themfelves, 
 how  can  they  comrhunicate  it  to  others  ?  FaitbfuU 
 nejs  in  the  Inflrurtion  of  thofe  that  are  committed 
 to  their  Care,  that  they  may  deliver  nothing  of  the 
 Will  of  God,but  what  is  contained  within  theBounds 
 of  their  Commiflion,  and  that  they  may  conceal 
 nothing  that  is  neceflary  for  the  People  to  believe 
 and  pradife ;  and  this,  though  it  contradicts  the 
 Prejudices  of  fome,  and  the  corrupt  and  worldly 
 Maxims  of  others.  For  by  this  particular  Appli- 
 cation to  the  Confciences  of  Men,  according  to  their 
 Wants  and  NeceiFities,  it  will  be  plain  they  confulc 
 not  fo  much  what  will  pleafe  them,  as  what  will 
 do  them  good.  Great  Prudence  in  all  their  Con- 
 duct:; which,  though  it  will  not  permit  them  to 
 neglect  any  Part  of  their  Duty,  yet  it  implies  the 
 performing  it  in  fuch  a  Manner  as  may  render  In- 
 Itruclions  and  Perfuafions  moft  effe(ft:ual,  by  ta- 
 king the  moft  convenient  Seafons,  and  teaching 
 Things  of  prefent  Ufe,  and  by  avoiding  all  un- 
 neceflary  Provocations.  A  faithful  Servant  doth 
 what  he  is  commanded,  and  a  wife  Servant  doth 
 it  in  the  molT:  ctfedual  Manner.  But  above  all, 
 exemplary  Holiucjs^  which  is  neccfl'!iry  not  only  for 
 his  own  Salvation,  but  to  make  all  his  Endeavours 
 for  the  Salvation  of  others  effecitual. 
 
 Q^  What  Care  hath  the  Church  of  England  taken ^ ' 
 that  unfit   Perjons  Jhould  'not  be  admitted  to  Ploly 
 Orders? 
 
 A.  Befides  the  folemn  Profedion   of  the  Candi- 
 dates in  thePrefenceof  God,  that  they  think  them- 
 felves  truly  called  according  to  the  Will  of  our  Lord 
 Jcjus  Chrijl,  the  Church  requires  that  the  Biiliops 
 E  e  be 
 
4 1 B  Eniber-  Day^  in  Lc?Jt. 
 
 be  well  alTured,  either  by  their  own  Knowledge,  of 
 by  the  Teftimonials  of  credible  Perfons,  that  the 
 Candidates  be  Men  of  good  Lives,  and  free  from 
 all  noted  Crimes,  as  well  as  of  fufftcient  Learning 
 
 Can.  34,  for  the  Difcharge  of  their  Office.  To  this  End 
 it  is  wifely  enjoined,  that  the  Candidates  fhall  bring 
 fufficient  Teftimonials  of  their  fober  Life,  from 
 fuch  as  have  known  and  lived  near  them  for  three 
 Years  before.  Moreover,  they  are  to  undergo  the 
 Trial  and  Examination  of  the  Arch-Deacon  who  is 
 to  afTure  the  Bifhop  he  thinks  them  apt  and  meet, 
 both  for  Learning  and  godly  Converjation,  And  yet 
 to  prevent  any  fcandalous  Intruders  the  BiJJjop^  be- 
 fore he  gives  them  their  Commiflion,  makes  a  pub- 
 lic Application  to  theCongregai  ion,  to  enquire  whe- 
 ther they  know  any  Impediment,  why  the  Perfons 
 prefented  fhould  not  be  ordained ;  and  if  any 
 Crime  is  objected  againfl  one,  the  BiJJoop  is  to  de- 
 lay giving  him  Orders  till  be  has  cleared  himfelf. 
 And,  as  a  farther  Security  in  this  Matter,  if  a 
 
 Can- 35-  Bijjjop  fhall  be  convided  of  any  culpable  Neglecl; 
 in  admitting  Candidates,  he  fhall  be  fufpended  by 
 the  Arch-Bijhop  of  the  Province  from  conferring 
 Orders  for  two  Years.  It  is  to  be  heartily  wilhed, 
 that  all  Perfons  concerned  would  be  very  confcien- 
 tious  in  figning  Teftimonials,  that  this  admirable 
 Method  might  not  be  rendered  ineffedtual  by  an 
 ill-timed  Complaifance ;  for  which  they  muft  fe- 
 verely  anfwer  at  the  dreadful  Tribunal  of  God  j 
 lince  eminent  Hands  may  miflead  a  Bifliop  the  bell 
 difpofed  to  do  his  Office. 
 
 Q^  V/hat  is  the  OJJice  of  a  Bifhop  ? 
 A.  The  Oflice  of  a  Bifhop  contains  and  includes 
 in  it  all  the  Sacerdotal  Powers ;  and  by  Confequence 
 the  Powers  of  the  inferior  Orders;  as,  to  difpofe 
 of  the  Church's  Alms,  to  preach  and  pray,  to  ad» 
 rninif^er  the  holy  Sacraments,  and  abfolve  peni- 
 tents.    And  moreover,     contains   peculiarly   the 
 
 Power 
 
E?ni?er  Days  in  Le?it,  419 
 
 Power  of  conjecratiug  Bijhops  to  fuccccd  them  in 
 "Vacant  Sees,  and  of  ordaining  thofe  inferior  Officers, 
 Prefbylers  and  Deacons,  and  of  confirming  thofe 
 that  renew  rhe  fo'cmn  Vow,  that  was  made  in 
 their  Names  at  their  ikptifm.  it  hath  the  inhe- 
 rent Right  of  adminiftering  the  Cenfures  of  the 
 Church,  and  the  Power  of  ruling  and  governing 
 it,  and  providing  for  its  Welfare  by  good  Laws. 
 
 (^  How  were  the  Bifhops  called  in  the  Apofto- 
 lical  Age  ? 
 
 A.  Thofe  whom  wo.  now  call  Bi/hops,  were  in  ^^^^-^ 
 the  firft  Age  of  the  Church  ftyled  Apojiles,  and  by  lib  i.c.i2. 
 St.  John  in  the  Revelation,  Angels.    And  the  Words  f '"^'  "' 
 BiJ/oop  and  Prejbyter  in  the  fame  Age,  were  ufed  2  Cor. 
 often  promifcuoufly  to  denominate  the  fame  Order  g'!^{  ^^\ 
 and  generally  that  which  we  now  call  the  Ordtr  of    ^ ' ''  '^* 
 Priejis.    But  in  the  fucceeding  Age,  and  that  whilft 
 St.  John  was  alive,  the  Governors  of  the  Church  ab- 
 flained  from  the  Name  oi  Apo flies,  and  were  con- 
 tented with  that  oi  Bijhop ;  and  then  the  fecond 
 Order  was  called  altogether  Pnjhyters.     Ancl  that 
 the  Title  ofBiJ/jcp  was  appropi  iated  thenceforward 
 to  thofe  that  had  the  Power  of  Ordaining.^  Confirm- 
 ing, and  Governing,  is  plain  from  the  Ecclcl'iiutical 
 Writers  of  that  Age.     So  that  it  is  not  fo  much 
 the  Name,  as  the  diftind  Powers,  which  are  con- 
 tended for;  of  which  there  will  be  an  Account 
 given  on  the  next  Seafon  of  thefe  Ember  Fafis. 
 Q^  What  do  you  mean  by  an  Arch-Biflioo  ? 
 A.  When  Chrillianity  began  to  fpre;id  over  the 
 Provinces   of  the  Roman  Empire,   the  BiJ/jops  of 
 lefTer  Cities  were  fubordinate  to  thofe  of  the  great- 
 er, after  the  Method  of  the  Civil   Government; 
 the   chief  Biiliop  was   originally    llyled  the  firfl 
 BiJhopOT  Primate,  and  in  the  following  Ages  Me- 
 tropolitan T^nd  Arch-BiJJjop ;  who  was  not  fuperior 
 to  other  Bilhops  in  Order,  bat  only  in  Jurifdidion. 
 All  learned  Men  agree,  that  Metropolitans  wtxz  of 
 £  .€  2  very 
 
4^^  "E-mber-DaysinLeni, 
 
 very  great  Aniiqidty  ;  and  feme  of  an  eminent  Ch.1- 
 racier  have  thought  them  oi  ApoJlolicallnW^itniion, 
 and  that  T^imotby  and  Titus  were  fuch.  The  Privi- 
 leges that  belong  to  thefe  chief  Governors  of  the 
 Church,  are,  to  confirm  the  Elections  and  Confe- 
 crations  of  all  Bijbops  in  their  Provinces  ;  to  fum- 
 mon  the  Bijhops  0*1  xh^n  Provinces  to  hold  Synods 
 imder  them;  to  enquire  into  the  Manners  and 
 Opinions  of  the  Bifliops  under  their  Jui-ifdidion, 
 and  to  cenfure,  v/ith  Sufpenfion  or  Deprivation, 
 according  to  the  Heinoufnefs  of  the  Crime ;  and 
 laftly,  to  hear  and  determine  Caufes  between  con- 
 tending Bilhops,  and  to  interpofe  their  Authority 
 in  all  Affairs  of  their  Provinces  which  are  of  great 
 Moment. 
 
 Qi_  ^f'bat  Solemnity  was  anciently  ufed  in  admits 
 ting  Men  into  Holy  Orders? 
 UTat.  I'x.        A.  According  to  primitive  Pracflice,  Men  v/ere 
 ^^- '°-  '•  admitted  Officers  in  the  Church  oiChrift,  by  Pajl^ 
 ing^  Prayer^^ind  Pmpofit  ion  of  Hands.     Our  Saviour 
 Luke  VI,  (5ij-eded  his  Dif^  iples  to  pray,  immediately  before 
 he  created  them  Apoftles,  and  doth  himfelf  retire 
 to  pray  to  God  for  Succefs  in  a  Matter  of  fuch 
 great  Importance.     In  this  Manner  did  the  Apo- 
 ftles convey  the  fpiritual   Powers    they    received 
 Aas  vi,  6.  from  their  Malter ;  and  the  Cuftom  was  obferved 
 s  Ti  ^*  1^  regularly  in  the  fucceeding  Ages  of  the  Church  ; 
 14.    '    *  neither  is  it  reaibnable  that  Men  fhould  be  admit- 
 ted to  fo  honourable  an  Office  as  the  Care  of  Souls, 
 without  fome  folemn  Inveffiture,  when  no  Office  of 
 TruH  is  conveyed  without  Ibme  Form  of  Creation. 
 Q^  PFhat  may  we  learn  from  the  Inftitution  of 
 thefe  feveralOidtr^  in  Chrift's  Church-!* 
 
 A.  To  be  thankful  to  God  for  his  great  Good- 
 nefs  inEftabiiftiing  fuch  Orders  of  Men,  on  pur- 
 pofe  to  tranfadt  with  us,Mn  his  Nanie,  the  momen- 
 tous Affair  of  our  eternal  Salvation.     To  continue 
 
 iiedfaft 
 
Ember-Days  i?i  Lent.  4^t 
 
 fledfafl:  in  the  Communion  of  a  Church  which  is  fo 
 conformable  to  the  ancient  Model  for  Difciplineas 
 well  as  Dodlnne.  To  obey  thofe  thai  have  the 
 Rule  over  us,  as  thofe  that  watch  for  our  Souls. 
 To  obferve  thofe  pious  Rc^uhitions,  which  our 
 fpiritual  Governors  Ihall  fromTiiTje  to  Time  enjoin 
 lor  the  building  us  up  in  our  holy  Faith.  To  fpend 
 thefe  faftingDays  in  Devotion  and  Retirement  with 
 particular  Interccffions  for  all  Orders  of  the  Clergy; 
 that  the  Bifhops  may  lay  Hands  fuddenly  on  no 
 Man,  and  may  be  eminent  for  their  Piety  and  Cha- 
 rity ;  that  they  may  govern  with  Juftice  and  Equi- 
 ty, and  fliew  great  Genti enefs  and  Moderation  in 
 their  Eehaviour  towards  all  Men  ;  that  all  they  who 
 engage  in  any  holy  Function,  may  have  a  due  Re- 
 gard to  the  great  Ends  for  which  it  was  inflituted, 
 and  that  they  may  be  furnilhed  with  all  thofe  Abi- 
 lities which  are  neceffary  for  the  Difchargc  of  iihcir 
 Miniftry. 
 
 The     PRAYERS. 
 
 I. 
 
 ALMIGHTY  God,  our  heavenly  Father,  who  Foniie 
 halt  purchafed  to  thy fel f  an  univerfal  Church  f^j  "^c"' 
 by  the  precious  Blood  of  thy  dear  Son  ;  mercifully  Ordaiacd. 
 look  upon  the  fame,  and  at  this  Time  fo  guide  and 
 govern  the  Minds  of  thy  Servants  the  Bilhops  and 
 Paflors  of  thy  Flock,  that  they  may  lay  Hands  fud- 
 denly on  no  Man,  but  faithfully  and'wifely  make 
 Choice  of  fit  Perfons  to  fci-ve  in  the  ficred  Miniftry 
 of  thy  Church.    And  to  thofe  who  Ihall  be  ordain- 
 ed to  any  holy  Fundion,  give  thy  Grace  and  hea- 
 venly Benedidtion,    that  both   by  their  Lite  and 
 Doctrine  they  may  fet  forth  thy  Glory,  and  iet  for- 
 ward the  Salvation  of  all  Men,'through7c///j-  Cbrift 
 our  Lord.     Amen. 
 
 E  e  3  ALMIGHTY 
 
4'^^  Ember-Days  in  Lent. 
 
 II. 
 
 loL^''"'  A  LMIGHTY  God,  Giver  of  all  good  Things. 
 -Zjl  who  of  thy  great  Goodnefs  doft  vouchfafeat 
 this  Time  to  call  feveral  of  thy  Servants  to  the 
 Office  of  Deacons  in  thy  Church ;  make  them,  I 
 befcechthee,  O  Lord,  to  bemodefl,  humble,  and 
 conllant  in  their  Miniflration,  to  have  a  ready  Will 
 to  obfcrve  all  fpiritu;jl  Difcipline;  that  they,  hav- 
 ing always  theTelUmony  of  a  good  Confcience, 
 and  continuing  ever  flable  and  ftrong  in  thy  Son 
 Chriff,  may  fo  well  behave  themfelvcs  in  this  infe- 
 rior Office,  that  they  may  be  found  worthy  to  be 
 called  into  the  higher  Minifteries  in  thy  Church, 
 through  the  fame  thy  Son  our  Saviour  Jefus  Chrijl^ 
 to  whom  be  Glory  and  Honour,  World  without 
 End.     Amen. 
 
 IIL 
 
 vXft,  A  LMIGHTY  God,  Giver  of  all  good  Things, 
 jl\.  who  by  thy  Holy  Spirit  haft  appointed  divers 
 Orders  of  Minifters  in  the  Church  ;  mercifully  be- 
 hold thy  Servants  now  to  be  called  to  the  Office  of 
 Priefthood,  and  replenifh  them  fo  with  the  Truth  of 
 thy  Dodirine  and  Innocency  of  Life,  that  both'  by 
 Word  and  good  Example,  they  may  laithfully  ferve 
 thee  in  this  Office,  to  the  Glory  of  thy  Name,  and 
 the  Good  of  thy  Church,  through  the  Merits  of 
 our  Saviour  Jefus  Chrift^  who  liveth  and  reigneth 
 with  thee  and  the  Holy  Ghoft,  World  without 
 End.     Amen, 
 
 Priefts. 
 
 For  the 
 
 Clergy, 
 
 IV. 
 
 GRANT,  O  Lord,  that  all  thofe  who  dedicate 
 thcmfelves  to  the  Service  of  thy  Altar,  may 
 "ighiiy  be  inwardly  moved  by  thy  Holy  Spirit  to  take  upon 
 fheil-Y^!  them  that  facred  Miniftration ;  that  their  Con- 
 ^uyk:on/ icieaces  may  teftify  to  them,  that  by  engaging  \r\ 
 
 this 
 
Good'Friday,  4^3 
 
 this  holv  Calling,  their  chief  Defign  is  to  fervc 
 thee    promote  thy  Glory,  and  edify  thy  People ; 
 that'thcy  may  neither  be  led  by  Ambition  norCo- 
 vetoufnefs;   that  neither  the  Honours  nor  the  Re- 
 venues that  are  annexed  to  this  Profelhon,  may  have 
 any  Competition  in  their  Minds   with  a  mighty 
 Zeal  for  thy  Glory,  and  a  Define  to  promote  the 
 Salvation  of  Souls.     To  this  End,  O  Lord,  grant 
 that  they  may  make  thy  holy  Writ  the  chief  ^^ubjeCt 
 of  all  their  Studies;  that  they  may  from  thence 
 inftrua  thy  People  committed  to  their  Charge,  and 
 lilence  Gainlliyers ;  that  they  may  faithfully  and 
 diligently  adminifter  thy  holy  Sacraments;  that 
 they  may  labour  in  Seafon  and  out  of  Seafon,  by 
 private  and  public  Adm.onitions  and  Exhortations  ; 
 that  they  may  maintain  Peace  and  Love  among  all 
 Chriftians,and  frame  themfelvesand  their  Families 
 according  to  the  Precepts  of  thy  holy  Gofpel.  Give 
 them  the  Will,  O  Lord,   to  do  their  Duty,^  and 
 Strength  and  Power  faithfully  to  perform  the  lame, 
 through  Jefus  Chrijl  our  Lord,     jlmen. 
 
 CHAP.    IV. 
 
 Ql  W^^  ^  ^^^  ^^^^^  ^^'^  Church  this  Day  ob^ 
 ferve  ? 
 A.  That  of  our  Saviour's  PalTion,   commonly 
 called  Good- Friday, 
 
 Q^  IFhy  is  this  Day  called  Good-Friday  ? 
 A.  From  the  blelTcd  Effe^  of  our  Saviour's  Suf- 
 ferings, which  are  the  Ground  of  all  our  Joy ;  and 
 E  e  4  fro!^' 
 
4^^4  Good-Friday, 
 
 from  thofe  unfpeakablc  good  Things  which  he  hath 
 purchafed  {or  us  by  his  Death,  v  hereby  the  hlcffed 
 Heb.^x.^2.  Jefiis  made  Expiation  for  the  Sins  ot  the  whole 
 World,  and  by  ihe  ffoeddingof  hts  oxvn  Blood  ohtained 
 eternal  Redemption  for  us. 
 
 Q^  IPly  is  the  Commemoration  of  our  Saviour's 
 Sufferings  ohfervcd  as  a  Day  (/Fafting  and  Humili- 
 ation f 
 
 A.  Becaufe  at  this  Time  we  properly  confider 
 our  Saviour's  Paflion  with  rcfpect  to  the  Caufe  of 
 it,  and  therefore  muff  needs  own  it  to  be  Mattel- 
 of  the  grcatcft  Sorrow  and  Humiliation,  lince  they 
 were  the  Sins  of  Mankind  that  drew  upon  him 
 that  painful  and  fliameful  Death  of  the  Crofs.  And 
 in  this  Manner,  and  with  this  Profped",  the  Me- 
 mory of  his  Sufferings  haih  been  kept  from  the 
 iirft  Age  of  Chriftianity  :  Not  that  the  Grief  and 
 AliiiBions  they  then  expreffed  did  arife  from  the 
 Lofs  they  fuftained,  nor  from  any  Indignation  a- 
 gainfl  our  Saviour's  mortal  Perfecutors,  but  from  a 
 Senfe  of  the'Guilt  of  the  Sins  of  the  whole  Worlds 
 for  which  our  Lord  had  this  Day  fuffcred. 
 
 Q^  How  was  this  whole  Week  called  in  the  Pri-mi^ 
 five  Church  ? 
 
 A.  The  Great  and  the  Holy  ^tok ;  becaufe  in 
 
 this  Week  was  tranfaded  an  Affair  of  the  greateif 
 
 Importance  to  the  Happinefs  of  fmful  Man ;  and 
 
 A(5lions  truly  great  were  performed  to  fecure  his 
 
 Heb.  n.     Salvation ;  Beath  zvas  conquered,  the  Devil's  Tyranny 
 
 Ep'het  w.  '^(^s  abolijljed^  the  Partition  Wall  between  Jew  and 
 
 1  Th"f  i^*  ^^J^i^J^  was  broken  down,  and  God  and  Man  were 
 
 10.     *''    reconciled.     And  it  was  called  Holy  from  thofe  de* 
 
 vout  Exercifes  which  Chriiiians  employed  them-, 
 
 felves  in  upon  this  Occafion.     And  feveral  of  the 
 
 Chriftian  Emperors,  to  ffiew  what  Veneration  they 
 
 had  for  this  holy  Seajon,  caufed  ail  Law-Suits  to 
 
 ceafCj  and  Iribunal-Doors  to  be  fhut  up,  and  Pri- 
 
 foners 
 
Good-Friday,  425 
 
 foners  to  be  fet  free.'    And  it  is  to  be  hoped  that  ^^-"^  f'^' 
 
 _       ,    ^    .  ,  .  ,  .  -p,  *  d.m  about 
 
 Good-Friday  may  retrieve  the  ancient  Kevcrcnce /Air^r 
 that  was  paid  to  it ;  fince  Authority  haLh  fo  wor-  ^Jio.^^ 
 rhily  required  it  to  be  obferved  as  a  Day  of  Devo-  Djyzua, 
 tion,  and  fequeftcred   from  all  worldly  Buiinefs.  ^jjgj^^^ 
 And  furely  no  good  Chriftian  that  is  ready  to  cclc-  th"ut/mt 
 brate  any  other  Faffy  enjoined  upon  the  Occafion  J^J^'^jf'^ 
 of  temporal  Calamities,  will  refufe  to  join  in  Hu-  do.*  iy 
 miliation,alTigncd  for  much  more  v;eighty  fpiritual  f/'g""^^"^ 
 Reafons  for  the  faving  immortal  Souls,  and  the  ..„d  'by  a- 
 avertino"  eternal  Vengeance,  ^tM^M 
 
 Q^  How  was  ibis  Week  obferved  in  the  Primitive  fmt/ies. 
 
 Church  ?  ^lonyf. 
 
 A.  With  great  Stri^lnefs  of  Fa/ting  and  Humi- 
 liation. Some  abftained  from  Food  the  wholey/.v 
 Days,  fome  four,  fome  three,  and  thofe  that  did 
 leafl,  tivo;  which  were  Good- Friday,  and  the  Day 
 following.  They  applied  themfelves  to  Prayer 
 both  in  public  and  private,  to  hearing  and  reading 
 God's  holy  Word,  and  exercifing  a  moft  foienui 
 Repentance  for  thofe  Sins  which  crucified  the  Lord 
 of  Life.  Thus,  with  Abhorrence  of  Sin,  and  pe- 
 nitential Grief,  did  they  celebrate  the  Memory  of 
 our  Saviour's  Sufferings. 
 
 Q.  //'/jrf/Provifion  halh  the  Church  (t/"  England. 
 made  to  exercife  the  Devotion  of  her  Members  all  this 
 Week  ? 
 
 A.  She  calls  all  her  devout  Members  every  Day 
 this  Week  to  meditate  upon  our  Lord's  Sufferings, 
 having  coUccled  in  her  Offices  mofi:  of  thofe  Por- 
 tions of  Scripture  that  relate  to  this  tragical  Sub- 
 jed: ;  increafing  their  Humiliation  by  the  Confider- 
 ation  ofour  Saviour's  :  That  with  penitent  Hearts, 
 and  firm  Rcfolutions  of  dying  likewife  to  Sin  they 
 may  attend  their  Saviour  through  the  feveral  Stages 
 of  his  bitter  Pallion.  And,  by  encouraging  a  pru- 
 dent Abfi:inencc  from  innocent  Pleafures,  and  the 
 Caves  of  worldly  Bufinefs,  as  well  as  from  the 
 
 common 
 
4^6  Good-Friday* 
 
 coTTimon  Liberties  of  Food,  flie  dircds  their 
 Thoughts  and  Aifedions  to  the  lerious  Confider- 
 ation  of  fuch  Things  as  concern  their  eternal  Sal- 
 vation ;  that  by  receding  upon  the  Guilt  of  their 
 Sins,  and  difpofing  their  Minds  to  an  Abhorrence 
 of  them,  they  may  be  qualified  for  the  Benefit  of 
 our  Saviour'' s  Expiation. 
 
 Q^  Who  zi-'as  it  that  this  Day  fuffcred  ? 
 
 A.  Jejus  Chrijiy  the  eternal  Son  of  God  ;  begotten 
 of  his  Father  before  all  Worlds,  God  of  God,  very 
 God  of  very  God ;  the  Prince  of  Glory y  the  Heir  of 
 everlafing  BlifSy  the  promifed  Meffias ;  who  toolv 
 jCor.ii.s.  upon  him  the  Nature  of  Man,  and  in  that  Nature 
 ^^^'  being  flill  the  fame  Pcrfon  he  was  before,  did  fuffer 
 for  our  Salvation ;  for  the  Princes  of  this  World 
 crucified  the  Lord  of  Glory ^  and  God  purchafcd  his 
 Church  with  his  own  Blood.  ^ 
 
 Q^  What  zvas  it  our  Sdcw'ioux  fuffered? 
 
 A,  When  the  bleffed  Jefus  took  upon  him  hu^ 
 man  Nature,  he  was  fubjed:  to  all  thofe  Frailties 
 and  Infirmities,  thofe  outward  Injuries  and  violent 
 ImprefTions  to  which  Mortality  is  liable ;  his  whole 
 Life  was  full  of  Sufferings,  from  his  Birth  in  the 
 Stable,  to  his  Death  upon  the  Ciofs;  but  particu- 
 larly in  his  laft  bitter  Paflion,  hefuffered  moft  ex;- 
 quifite  Pains  and  Torments  in  his  Body ;  and  inej^-. 
 preffible  Fears,  and  Sorrows,  and  unknown  An-, 
 guifli  in  his  Soul, 
 
 Q^  What  did  our  Sslv'iout fuffer  in  his  Body  P 
 
 iviat.  xxvi.      A.  He  was  betrayed  by  JudaSy  and  denied  by 
 
 and  27.      Peter^  both  his  own  Difciples.     He  was  appre^ 
 
 bended  and  bound  by  the  rude  Soldiers  d.s2iMale^ 
 
 facior^  accufed  by  falfe  Witneffes,  arraigned  and 
 
 condemned.     He  was  buffeted,  fcourged,  and  fpit 
 
 upon,  derided  and   mocked  by  the  People,   the 
 
 Soldiers,   and   at    laft  by  the  High-Prieft.     He 
 
 was  made  the  Scorn,  and  Contempt,  and  Sport  of 
 
 his  infolent  and  infulting  Enemies  j  was  worried 
 
Good-Friday*  427 
 
 to  Death  by  the  Clamours  of  the  Rabble,  that  cri- 
 ed out  Crucify  him.  Crucify  him.  And  according- 
 ly he  was  nailed  to  the  Crofs,  on  which  after  ha- 
 vino-  hung  fcveral  Hours,  he  gave  up  the  Ghoft  ; 
 a  Death  of  utmoft  Shame  and  Ignominy,  as  well 
 as  of  Torment  infupportable. 
 
 Q^  IVbat  zvas  the  Nature  of  Crucifixion  ? 
 
 A.  It  was  a  Roman  Puniihment,  remarkable  for 
 the  exquifite  Pains  and  Ignominy  of  ir,  being  the 
 mofl  painful  and  the  moll  Ihameful  of  all  their 
 Ways  of  difpatching  Criminals.  The  Body  was 
 laid  upon  a  Piece  of  Wood,  afterwards  erected 
 and  fixed  in  the  Earth,  the  Hands  nailed  to  a 
 tranfverfe  Beam  faftened  unto  that  towards  the 
 Top  thereof ;  and  the  Body  rcif ed  upon  another 
 Piece  of  Wood,  fixed  into  that  which  was  ereded 
 towards  the  lower  Part.  The  Torment  of  it  ap- 
 peared from  the  piercing  thofe  Parts  of  the  Body 
 with  Nails,  which  are  mod  nervous,  and  yet  did 
 riot  quickly  procure  Death;  and  the  Shame  of  it 
 ■was  evident  from  thofe  upon  whom  it  was  mflidied, 
 being  only  Slaves  and  Fugitives,  but  when  the 
 Roman  Emperors  became  Chrifiians,  this  Puniih- 
 ment was  forbidden,  out  of  a  due  Refped  and  pi- 
 ous Honour  to  the  Manner  of  Cbri/I's  Death. 
 
 Q^  How  did  it  appear  that  our  Sslviouy  fuffered 
 in  /j/ J  Mind? 
 
 J.  From  thofe  grievous  Agonies  he  felt,  firft  in  Mat.xxvJ, 
 the  Garden  of  Geihfemane,  juft  before  his  Appre-  ^  * 
 henfion,  when  his  Soul  was  exceeding  forrowful, 
 even  unto  Death  ;  when  he  fwcat,  as  it  were.  Drops 
 of  Blood,  and  prayed  thrice  with  great  Vehemence 
 to  his  Father,  that  if  it  were  pofTible,  that  bitter 
 Cup  might  pafsfrom  him  :  And  from  that  uncon- 
 ceivable Anguilh  which  he  exprefsed  upon  the 
 Crofs,  when  he  broke  out  into  that  paffionate  Ex- 
 clamation, My  God^  ;«j  God,  why  hath  thou  forjaktn  Met, 
 m?  f  So  ;hat  £vil  to  come  tormented  his  Soul  with  4^- 
 
 Fear, 
 
 xxvu. 
 
^2$  Good-Friday, 
 
 Fear,  and  Evil  prefent  with  Sadnefs,  Sorrow,  and 
 Anguifh. 
 
 Q^  Did  our  Saviour  fuffer  the  Torments  of  the 
 Damned  ? 
 
 J.  It  is  certain  the  Damned  are  the  Objcc5ls  of 
 God's  Wrath  ;  and  will  remain  fo  to  all  Eternity ; 
 ToTin  X.     but  our  Saviour,  in  laying  downhis  Life^  did  an  A61 
 *''' '  '      highly  agreeable  to  God,  and  for  which  the  Father 
 loved  him,  and  whatever  he  fuffered  was  not  of  long 
 1  Cor.  XV.  Duration,  in  that  he  rofe  from  the  Dead  the  third 
 Day.     And  though  he  is  faid  to  be  a  Curfe  for  us, 
 it  is  only  upon  the  Account  of  that  accurfed  Death 
 ■which  he  fuffered.     And  being  thus  highly  obe- 
 dient to  his  Father,  and  putting  his  Confidence  in 
 God,  in  the  bittereft  Part  of  his  Paffion,  by  his 
 xxvi'.  42.   Rejignation  in  the  Garden^  and  by  recommending  his 
 Luke        Spirit  into  the  Ha  nds  of  his  Father  upon  the  Crofs ; 
 jiKui.  ^  '  he  did  not  defpare  of  God's  Mercy  which  infepa-, 
 rably  attends  all  thofe  Torments  the  Damned  en- 
 dure. 
 
 Q^  Whence  then  proceeded  that  Horror  (3/;^  Dread 
 which  feized  our  Saviour  upon  the  Approach  of  his 
 Paffion  ? 
 
 A.  It  is  not  reafonoble  to  believe  that  this  Hor- 
 ror and  Dread  proceeded  only  from  the  Profpe6t  of 
 Death  ;  becaufe  Martyrs  have  embraced  it  with 
 Joys  as  well  as  Refignation,  when  attended  with 
 grievous  Circumflances  of  Cruelty.  Therefore 
 fome  have  thought  that  the  Devil  exerted  all  his 
 Power  and  Malice  to  difl^radt  and  afflid:  our  Savi- 
 our with  difmal  Apprehenfions  and  horrid  Phan- 
 tafms  ;  and  that  it  was  this  Conflid  with  the  Pow- 
 ers of  Hell,  which  caufed  his  inexpreffible  Anguifh. 
 Luke  And  this  Notion  hath  fome  Countenance  from  our 
 s^i'-sa-  Saviour's  calling  the  Seafon  of  his  Paflion  the 
 Power  of  Darhiefs.  But  if  we  confider  how  per- 
 fe6tly  the  bleffed  Jefus  underftood  the  Evil  and 
 Guilt  of  Sin ;  hoM'  zealous  he  was  for  God's  Glory, 
 
 how 
 
Good-  Friday ,  429 
 
 how  dcfirous  of  the  Salvation  of  Mankind ;  and 
 yet  withal  that  he  knew  how  fmall  a  Number  would 
 be  laved  ;  how  an  ungrateful  and  rebellious  World 
 would  fruftrate  the  End  of  his  Death,  and  the 
 Dcfigns  of  his  Mercy  ;  we  may  in  fome  Meafure 
 gucfs  at  that  Anguifli  that  funk  and  deprelTed  him  | 
 
 in  fuch  a  wonderful  Manner.  For  we  may  ima- 
 gine how  much  he,  who  loved  us  fo  well  as  to  die 
 to  redeem  us,  might  be  grieved  and  aftiidted,  when 
 he  forcfaw  that  even  by  his  dying  he  fliould  not 
 favc  us  all. 
 
 Q^  For  what  Reafon  did  our  Saviour  fnffer  pain- 
 ful and  fhameful  Death  o/the  Crofs  ? 
 
 A.  To  deliver  us  from  the  IVrath  to  cojne,  and  »  Thcff.  i, 
 to  purchafe  eternal  Redemption  for  us.     And   to  Hcb.  is. 
 give  us  a  perfecl  Pattern  of  Patience  and  Rcfig-  sa- 
 nation to  the  Will  of  God,  and  of  all  thofe  Chrif- 
 tian  Virtues  which  are  neccflary  to  qualify  us  to 
 receive  the  Benefit  of  his  Expiation  ;  leaving  us  an  «  Pet.  ii.i, 
 F.xdMpie  that  vce  Jhouldfolloiv  his  Steps.     For  when 
 by  our  Sins  wehad  juftly  incurred  the  Difpleafure 
 of  Almighty  God,  and  were  liable  to  eternal  Mi- 
 fcry,  our  blelTed  Saviour  difcharged  the  Obliga- 
 tion ;  and,  by  fliedding  his  moft  precious  Blood  a:i 
 the  Price  of  our  Redemptiouy  made  Satisfacftion  to 
 God  for  us:  He  was  contented  to  be  Subltitutcd  ^^^^•^'' 
 as  a  Sacrifice  for  us,  to  bear  our  Sins  in  his  own  Body 
 on  the  Tree^  and  to  expiate  the  Guilt  of  our  Of- »  p*;'- 'i- 
 fences  by  his  own  Sutlerings.     He  died  not  only  ^^' 
 for  our  Benefit  and  Advantage,  but  in  our  Place 
 and  Stead ;  fo  that  if  he  had  not  died,  v/e  had  eter- 
 nally perifhcd.     And  the  Blood  of  Chrift^  which 
 was  Died  for  us  upon  the  Crofs  is  called  the  Blood 
 of  the  Covenant ;  becaufc  thereupon  God  v.aspleafed  ^"^'  ^' 
 to  enrer  into  a  Covenant  of  Grace  and  Mercy  with  xni.  20. 
 Mankind,  wherein  he  hath  promifed  and  engaged, 
 for  the  Sake  oi'ChriJI's  Sufferings,  voluntarily  un- 
 dergone 
 
43^  Good-Priday, 
 
 dergone  upon  our  Account,  and  in  our  Slead,  m 
 forgive  the  Sins  of  all  thofe  that  fincereiy  repent 
 and  believe,  and  to  niake  them  Partakers  of  eternal 
 Life. 
 
 C^  But  this  being  Matter  of  Revelation,   zvhat 
 Scripture  proves  this  important  Article  ? 
 Mat.  XX.        A'  St.  Matthezv  teils  us,  that  the  Son  of  Man 
 =2-  carHe  not  to  be  miniftered  unto^  but  toviiniftfr^  and  give 
 
 3XV1. 28»    }yis  i^ij^  ^  Ranfomfor  many.     That  his  Blood  isfJjed 
 for  many,  for  the  Remiffion  of  Sins.     In  St.  John  our 
 johnx.xi.  Saviour  is  called  the  good  Shepherd  that  lays  down 
 his  Life  for  the  Sheep.     St.  Paul  delivers  this  Doc^ 
 trine  clearly  in  moft  of  his  Epiftles :  That  in  due 
 Time  Chrifl  died  for  the  Ungodly :   That  he  died  for 
 Rom.v.e.  our  Sins,  according  to  the  Scriptures  :    That  by  the 
 3.     "  ■  Grace  of  God  he  fhould  tajle  Death  for  every  Man, 
 fp«  i'li"  ■^^'^'■^^"^^^^y  in   the  Ninth  of  the  Hebrews,  this 
 ijohn'ii. '  Matter  is  largely  treated  of.     St.  Peter  fays,  that 
 *•  we  are  not  redeemed  with  corruptible  Thivgs^  &c, 
 
 but  with  the  precious  Blood  of  Chrijl.     St.  John, 
 that  Jtfus  Chrijl  is  the  Propitiation  for  our  Sins  ;  and 
 not  for  ours  only^  but  for  the  Sins  of  the  whole  JVorld. 
 I  Tofen  \n.  Hereby  perceive  we  the  Love  of  God,  becaufe  he  laid 
 a  6',  down  his  Life  for  us.     Thou  waft  Jlain,  and  haft  re^ 
 
 ^^'  '^*  9'  deemed  us  to  God  by  thy  Blood,  out  of  every  Kin- 
 dred  and  Tongue,  and  People  and  Nation.  Many- 
 other  Proofs  mig;ht  be  brought :  but  thefe  Texts 
 make  the  Reafon  of  our  Saviour's  Death  plain  and 
 evident ;  and  they  that  can  evade  the  force  of  them 
 may,  by  the  like  Evalions,  overthrow  any  other 
 Principle  of  Religion,  plainly  laid  down  in  the 
 Scriptures. 
 
 Q^  But  is  it  ju{\  for  an  innocent  P  erf  on  to  fujfer 
 for  the  Guilty? 
 
 A.  If  the  Party  offended  will  be  willing  to  accept 
 of  the  Commutation,  and  the  Party  that  fulfers 
 dolh  it  voluntarily,  there  can  be  no  Injullii&c  that 
 one  iliould  fuffer  in  another's  Stead,   and  make 
 
 Satis  fa (5li  on 
 
Good-Friday,  43 1 
 
 J;<ltisfa(5lion  for  the  Crimes  and  Faults  another  hath 
 committed;  Hecaufe  the  innocent  Pcrfon  having 
 a  free  Difpofal  of  himfelf,   may  freely  olfcr  his 
 own  Life  or  Liberty  in  Exchange  for  the  forfeited 
 Life  of  another,  and  thejudge,  if  he  thinks  fit,  may 
 accept  of  it.      This  is  an  Adt  of  great  hcroical 
 Goodnefs,  which,  though  Jullice  cannot  require 
 to  be  done,  yet  it  is  no  Ways  contrary  to  the  Rules 
 of  luftice  to  perform  it.    Befides,  if  it  were  unjull 
 that  an  innocent  Perfon  Hiould  fuffer  for  the  guilty, 
 the  very  Notion  of  a  Sacrifice  would  be  quite  de- 
 Itroyed';  which  requires,  that  the  innocent  Tnould 
 lutfer  for  the  Guilty.     The  Perfedtion  that  was  ex- 
 peaed  in  the  Beads  that  were  fet  apart  for  Sacrifice, 
 and  their  Sufferings  for  thofe  Sins  they  never  com- 
 mitted, nor  were  ever  capable  of  committing,  fuf- 
 ficiently  fignifics  what  Innocence  was  required  in  a 
 Sacrifice;  and  ifthe  Sacrifices  of  Bcafls  were  Types 
 of  any  other  meritorious  Sacrifice,  they  mullpreli- 
 gure  the  Death  and  Sacrifice  of  a  moft  innocent 
 Perfon,  of  that  Lamb  of  Cod  "VDilhout  Bkml/b  and 
 'ivilboiit  Spot. 
 
 Q^Hoiv  doth  it  appear  that  the  promifed  MefTiah 
 was  thus  to  fuffer  /* 
 
 A.  The 'Prophet  Ifaiah  reprefents  the  M#^i  Chap,  uii 
 that  was  to  come  as  a  Man  of  Sorrozvs,  and  acquaint- 
 ed zvilh  (jrief  oppreffed  and  ajjiicledy  wounded  and 
 bruifcdy  brought  to  the  Shiughter^  and  cut  off  out  of 
 the  Land  of  the  Living.  That  he  was  mmhered 
 with  the  Tranfgreffors.  And  that  the  Mcffias  is  treat- 
 ed of  in  this  Chapter,  appears  not  only  from  the 
 genuine  Scnfe  of  the  Place,  but  from  the  Confeflion 
 of  the  moft  ancient  Jezvs.  The  Prophet  VAichary  ^ach.  li, 
 foretcls  the  Price  for  which  he  was  to  be  betrayed  ;  la. 
 Thirty  Pieces  of  Silver.  And  that  ihey-Jhonld  look  on  pj!;^' 
 him  whom  thev pierced.  The  Piophcz  David  more  16. 
 particularly.  That  they  JJjould  pierce  his  Hands  and 
 bis  Feet.     Which  Predictions  agree  with  the  hifto- 
 
 rical 
 
 10. 
 
 xxii 
 
43^  Good-Priiay* 
 
 ricai  Account  we  have  in  the  Evangelljts,  ot  the 
 Sufferings  of  the  Bleffed  Jefiis ;  who  did  conltantly 
 inftrudl  his  Apoftlcs  in  this  Truth,  not  only  that 
 they  might  exped:  it,  but  that  they  might  be  ihere- 
 Aasxvii.  by  confirmed  that  he  was  the  true  Meffias.  And 
 **  St.  Pci'il  makes  it  a  Part  of  his  Preaching,   that 
 
 Chrifl  miift  needs  have  fuffered. 
 
 Q^  Hozvzvas  the  Sacrifice  of  our  Saviour  typified 
 
 under  the  Lazv  f 
 
 Ex.  xii.  3.      ^'  ^^f^'y    i^^    the  Inftitution    of  the  Paffover 
 
 where  the  Pafchal  Lamh  was  to  be  (lain,  pointed 
 
 at  the  Lamb  jlain  before  the  Foundations  of  the 
 
 '^^a'      World.     When  the  Braxen  Serpent  was  fet  up  in 
 
 Heb.ix.     the  Wildernefs  it  declared  that  the  Son  of  Man 
 
 Le'vit.  xvi  ^^ould  be  lifted  up  on  the  Crofs.     All  the  Sacri- 
 
 jiccs  for  Sin  proclaimed,  that  without  Effujion  of 
 
 Bkod  there  was  no  Remijion.     But  the  great  Type 
 
 was  the  Da:^  of  Expiation  and  Atonement ^  enjoined 
 
 by  God  under  a  great  Penalty,  and  obferved  with 
 
 a  proportionable  Exacitnefs,    both  by  the  High 
 
 Prieff  and  the  People.     It  was  on  this  Day  alone 
 
 the  High  Prieji  went  by  himfelf  mto  the  Holy  ofHo^ 
 
 lies ;  and  befides  the  Propitiation  he  was  to  make 
 
 for  himfelf  and  his  Houfe  ;  he  made  an  Attone- 
 
 ment  for  the  People  by  two  Kids  of  the  Goats  for  a 
 
 Sin-Offerings  which  he  prefented  before  the  Lord 
 
 at  the  door  of  the  Tabernacle;  where,  by  Lots, 
 
 was  determined  which  was  to  be  offered,  and  which 
 
 was  to  be  the  Scape-Goat ;  with  the  Blood  of  that 
 
 which  was  offered  he  fprinklcd  the  Mercy-feat  ; 
 
 on  the  other  he  laid  both  his  Hands,  and  confeff- 
 
 ed  over  him  the  Sins  of  the  People,  putting  them 
 
 upon  the  Head  of  the  Goat,  and  fent  him  away 
 
 by  the  Hand  of  a  fit  Man  into  the  Wildernefs. 
 
 And  thus  the  Apoff  le,  in  his  Epiftle  to  the  Hebrews, 
 
 Heb.  li.     reprefents  our  Saviour  to  have  been  our  High-Priejf, 
 
 17-  ,       and  on  his  Paffion-Day  to  have  offered  the  Sacrifice 
 
 IX.  26. 24.  ojiji^fijcif^  to  have  borne  our  Sins  in  his  own  Body, 
 
 and 
 
Good"  Friday .  43^ 
 
 and  with  his  own  Blood  to  have  entered  into  the 
 Hch  Place  not  made  with  HdntJs,  and  to  have  ap- 
 peared as  before  the  Mcrcy-feac  in  the  Prefence  of 
 God  for  us. 
 
 Q;^  How  zvas  this  Day  of  Atonement  ohferved 
 among  the  People  ? 
 
 A.  While  the  Expiation  was  making  in  theTem- 
 
 p\t  zl  ferufdlem,  the  fewSy  wherever  they  relided,    , 
 
 fafted  the  whole  Day,  and  afflided  their  Souls  from  29"^  32^'  * 
 Evening  to  Evening ;    and  whatever   Soul  it  was 
 that  was  not  affliEied  in  that  fame  DaVy  hefhnvJdbeciit 
 off  from  among  his  People,     And  this  Afflidion  of 
 their  Souls  was  not  only  by  Fafting,  but  by  all 
 other  Demonftrations  of  Grief  and  Abhorrence  of 
 their  Sins.     They  watched  mod  part  of  the  pre- 
 ceding Night,  which  they  fpent  in  Prayer;   early 
 before  Sun-riling  they  met  in  their  Synagogues,  and  B.ixt.s>-n. 
 palled  the  Day  in  public  Exercifes  of  Devotion  ;  J"^-*^- 25- 
 they  were  difmiired  with  the  Solemn  Bcnedidlion 
 of  the  Priells  who  w^ere  prcfent.     And  except  the 
 Day  was  employed  after  this  Manner,  they  were  ' 
 not  to  expcd  any  Beneht  from  the  Sacrifice  which 
 "Was  then  offered. 
 
 Q^  Did  the  Practice  of  any  Chriftians  upon  Good- 
 Friday  bear  any  Conforinity  with  that  of  i he  Jews  upm 
 their  Day  of  Atonement  ? 
 
 A.  In  the  IVtftern  Church,  on  Good-Friday,  the 
 holy  Priejis  made  our  Saviour's  Sufferings  the  Sub-  Condi. 
 jed:  of  their  Difcourfes  to  the  People,  whom  they  '^'^Jp;.''- 
 inftrudlcd  upon  that  Occafion  in  the  Mv//fr/t*Jof  our 
 Redemption;  and  all  the  People,  except  fuch  as  v»ere 
 excufed  by  Age  or  Sickncfs,  were  bound  co  Faft  the 
 whole  Day,  till  the  Prieft,  towards  Evening,  with 
 a  loud  Voice,  did  proclaim  public  Abfolution  ; 
 and  this  upon  the  Penalty  of  being  excluded  from 
 the  Lord'i  Table  Sit  Rafter,  The  Defign  whereof 
 vas,  that  by  this  outward  Tcftimony  ol  their  true 
 Repentance  for  their  Sins,  and  by  the  Benefit  of 
 F  f  Pncllljr 
 
434  Good'  Friday . 
 
 PrieftlyAbfoIution,  they  might  be  the  better  fitted 
 to  Solemni'ze  the  Grand  F eft ival oi  owx  Saviour's  Re- 
 furre^ion,  and  to  eat  the  Chriftian  Pajfover. 
 
 Q^  But  our  Mefllas  being  God  as  well  as  Man,  hozv 
 could  hefuffer  Jince  the  Divine  Nature  is  not  Jubje^i 
 to  any  Senje  of  Mifery  F 
 
 A.  Our  Blejfed  Saviour  fuffered  only  in  his  hu- 
 man Nature,  that  Nature  of  Man  which  he  took 
 upon  him  ;  but  fince  it  was  united  to  the  Divine 
 NaturCy  and  that  there  was  a  moft  intimate  Con- 
 jundion  of  both  Natures  in  the  Perfon  of  the  Son, 
 there  did  from  thence  refult  a  true,  proper  Commu- 
 nication of  Names,  Characters,  and  Properties ;  fo 
 that  the  yjtry  eternal  Son  o/GodimiY  rightly  be  faid 
 to  have  fuffered  whatfoever  the  Man  Chri/t  Jejus 
 endured  in  the  Flefh  for  Sinners,  becaufethe  Pro- 
 perties of  each  Nature  feparate  may  reafonably  be 
 affirmed  of  that  Perfon  in  whom  the  two  Natures 
 are  united. 
 
 Q^  What  may  ive  learn  from  the  Commemoration 
 ofChrijVs,  Sufferings  ? 
 
 A.  The  great  Evil  of  Sin,  which  we  are  apt  to 
 make  fo  Hght  of,  and  yet  God  incarnate  was  made 
 a  Sacrifice  to  deliver  us  from  the  Guilt  of  it.  The 
 infinite  Love  of  our  dear  Redeemer,  who  fuffered 
 fuch  bitter  Torments  and  inexpreflible  Anguilli, 
 to  purchafe  eternal  Salvation  for  us.  That  the 
 good  Things  of  this  Life  are  not  fo  valuable,  nor 
 the  Evils  of  it  fo  confiderable  as  we  are  apt  to 
 imagine,  when  the  beft  Man  that  ever  lived  was 
 fo  dcftitute  of  the  Common  Comforts  and  Conve- 
 niencies  of  human  Life,  and  fhared  fo  largely  in 
 the  Afflidions  and  Sufferings  of  it.  That  the  Fa- 
 vour of  God  is  not  to  be  meafiired  by  outward 
 Profperity  in  this  World,  nor  his  Wrath  and  In- 
 dignation to  be  concluded  from  temporal  Afflic- 
 tions, linccthe  greateft  Sufferer  that  ever  was»  was 
 the  dearly  beloved  Son  of  God.     To  teftify  the 
 
 Power 
 
Good  Friday,  a-?  r 
 
 J*o\ver  ofCbri/I's  Death,  by  crucifying  the  old  Man, 
 and  deflroying  the  whole  Body  of  Sin  ;  nor  glory- 
 ing, fave  in  the  Crofs  of  Cbri/I,  by  which  thcWorld 
 is  crucified  unto  us,  and  we  unto  the  World.     To 
 bear  the  Calamities  of  this  Life  with  Patience  and 
 Refignation  to  the  Will  of  God,  and  not  to  mur- 
 mur and  repine  that  we  fufFer  whar  we  have  fo 
 highly  deferved,  when  our  Saviour,  who  waspcr- 
 fedtly  innocent,  endured  much  greater  upon  our 
 Account.     Not  to  defpond  under  the  fharpeft  Tri- 
 als, from  a  Scnfe  of  our  own  Wcaknefs,  becaufe 
 our  Saviour  hath  purchafed  for  us  the  Gift  of  his 
 holy  Spirit,  a  moft  powerful  Principle  of  Rcfolu- 
 tion;  and  is  himfelf  touched  with  the  Feeling  of 
 our  Infirmities,  having  been  in  all  Points  tempted 
 like  as  we  are,  yet  without  Sin.     To  make  all  the 
 Returns  we  are  able  of  Love  and  Gratitude.     To 
 facrifice  all  that  is  dear  to  us  for  the  Defence  of  his 
 Truth,  and  the  Propagation  of  his  Glory  and  Ho- 
 nour in  the  World.     To  extend  our  Charity  to  all 
 Mankind,   our  Enemies  as  well  as  Friends;    for 
 while  we  were  Enemies  to  God,  Cbri/l  died  to  ob- 
 tain Peace  and  Reconciliation  for  us. 
 
 The     P  R  A  Y  E  R  S. 
 I. 
 
 ALMIGHTY  God,  I  befeech  thee  gracioufly  For  su 
 to  look  upon  thy  Family,  for  which  our  Lord  C'^"^==^'=' 
 Je/ics  Cbrijl  was  contented  to  be  betrayed,  and  given 
 up  into  the  Hands  of  wicked  Men,  and  to  fufFcr 
 Death  upon  the  Crofs ;  and  receive,  I  humbly 
 befeech  thee,  the  Supplications  and  Prayers  I  offer 
 before  thee,  for  all  Eftates  of  Men  in  thy  holy 
 Church ;  that  every  Member  of  the  fame,  in  his 
 Vocation  and  Miniftry,  may  truly  and  godly  ferve 
 thee,  through  our  Lord  and  Saviour  Jefns  Chriji^ 
 F  f  2  who 
 
426  Good-  Priday* 
 
 who  now  liveth  and  reigneth  with  thee  and  thd 
 Holy  Ghoft,  ever  one  God,  World  without  End. 
 Amen, 
 
 II. 
 For  the        A    [.MIGHTY  and  cverlafting  God,  who  of  thy 
 lTa#-s  J\  tender  Love  towards  Mankind  haft  fent  thy 
 Exampk.  Son  our  Saviour  J'^/^-^  ^'^''(/?»  to  take  upon  him  ou:r 
 FleCh,  and  to  fufier  Death  upon  the  Crofs,  that  alt 
 Mankind  fnould  follow  the  Example  of  his  great 
 Humility ;  mercifully  grant  that  1  may  both  fol- 
 low the  Example  of  his  Patience,  and  alfo  be  made 
 Partaker  of  his  Refurredion,  through  the  fame  Je-- 
 fits  Chrijl  our  Lord.     Amen, 
 
 ill. 
 
 For  the     r\  MERCIFUL  God,  who  haft  made  all  Men, 
 Conver.     \J  ^^^  hateft  nothing  that  thou  haft  made,  nor 
 infidds,    wouldeft  the  Death  of  a  Sinner,  but  rather  that 
 and  Here-  j^g  ftiould  be  convcrtcd  and  live ;  have  Mercy  up- 
 on all  Jews^  Turks,  Infidels,  and  Heretics,  and  take 
 from  them  all  Ignorance,  Hardnefs  of  Heart,  and 
 Contempt  of  thy  Word  ;  and  fo  fetch  them  home, 
 blefled  Lord,  to  thy   Flock,   that   they  may  be 
 faved  among  the  Remnant  of  the  true  IJi/aelites^ 
 and  be  made  one  Fold  under  one  Shepherd,  Jeju^ 
 Chrijl  our  Lord,  who  liveth  and  reigneth  with  thee 
 and  the  Holy  Spirit,  one  God,  World  without  End. 
 Amen, 
 
 IV. 
 Bp.  Ktnn.  /^  THOU  my  crucified  Saviour,  Glory  be  to 
 '^tin^'for  ^^  ^^^^  f*^r  caufing  thy  Suft'erings  to  be  regi- 
 Kri[i%  °  ftered  in  the  Gofpel ;  there  I  have  read  and  re- 
 Sufferings,  j^^pj^ber  the  Wonders  and  Triumphs  of  thy  Al- 
 mighty Love,  for  which  I  will  always  adore  and 
 praife  thee. 
 
 1  remember,  O  gracious  Lord,  how  thou,  who 
 though teft  it  no  Robbery  to  be  equal  with  God, 
 
 wal! 
 
Good'Friday,  .    437 
 
 wall  made  in  the  FaOiion  of  frail  Man,  of  the  vileft 
 and  moft  contemptible  of  Men  ;  for  thou  tookeft 
 on  thee  the  Form  of  every  Servant:  1  remember 
 how  many  Reproaches  and  Contradictions,  Blaf- 
 phcmies  and  Perfccutions,  thou  didft  endure  from 
 a  wicked  and  perveife  Generation  -,  and  all  this  to 
 Tave  us  iinful  Men. 
 
 I  remember,  O  gracious  Lord,  how  thou  didfl 
 endure  a  moft  bitter  Agony,  and  didft  fweat  as  it 
 were  great  Drops  of  l^lood,  fcUiing  to  the  Ground  ; 
 how  thou,  who  art  God  above  all,  bleffcd  forever, 
 waft  treachcroufly  betrayed  and  apprehended,  and 
 bound  as  a  Malefac^r,  fet  at  nought  by  Herod -^nd 
 his  Men  of  V/ar,  denied  by  Peter,  forfaken  by  all  thy 
 Difciples  ;  and  all  this  to  faveus  ftnful  Men. 
 
 I  remember,  how  thou,  O  God  of  Truth,  waft 
 accufed  by  falfe  WitnelTcs ;  how  thou,  whom  all 
 the  Angels  adore,  waft  blindfolded  and  buffeted, 
 mocked  and  fpit  upon,  ftript  naked  and  fcourged, 
 and  all  this  that  we  might  be  healed  by  thy  Stripes, 
 and  to  fave  us  Iinful  Men. 
 
 I  remember.  Lord,  how  thou,  that  art  the  great 
 Judge  of  Heaven  and  Earth,  waft  thyfelf  dragged 
 to  the  Judgment  Seat  and  condemned  ;  how  thou, 
 O  King  of  Heaven,  was  crowned  with  Thorns,  and 
 opprelfed  v.ith  the  Weight  of  thy  own  Crofs ;  and 
 all  this  to  fave  us  finful  Men. 
 
 I  remember,  Obleifcd  Saviour,  how  thou,  who 
 art  the  Lord  of  Glory,  and  the  fole  Author  of  Life, 
 waft  puf  to  a  moft  ignominious  Death ;  how  thy 
 Hands  and  Feet  were  nailed  to  a  Crofs  ;  how 
 thou  waft  cri-icified  between  two  Thieves  and  num- 
 bered with  theTranfgrelTors ,-  how  thou  hadft  a  Por- 
 tion given  thee,  to  imbitter  thy  very  laft  Gafp  ;  and 
 all  this  to  flive  us  Iinful  Men. 
 
 I  remember,  O  gracious  Lord,  how,  when  thou 
 
 wert  hanging  on  the  very  Crofs,  thou  waft  fcofted 
 
 ^l  Hnd  reviled;  how  infinitely  then  thou  waft  af- 
 
 F  f  3  fli<^tcd 
 
43^  Good-Friday, 
 
 Aided  and  bruifed  for  our  Transgreflions,  when  the 
 Iniquities  of  us  all  w&re  laid  upon  thy  Shoulders; 
 how  thou  didft  then  exprefs  an  Anguilh  greater  than 
 all  the  Torments  of  thy  Crucifixion,  when  thou 
 .  didfl  cry  out.  My  God,  my  God,  zvhy^  haft  thouforjaken 
 me  f  And  how  didft  thou  at  laft  give  up  the  Ghoft, 
 and  die  thyfeif,  that  we  might  live. 
 
 Was  there  ever  any  Sorrow  like  that  which  my  Lerd 
 and  my  God  endu  red  for  7ne  ?  Was  there  any  Love  like 
 to  that  Love  7ny  Lord  and  my  God  has  fhewed  to  me  f 
 
 0  my  Saviour,  with  all  my  Heart  I  love  and  adore 
 thine  infinite  Love  and  Benignity  to  Sinners ;  with 
 all  my  Heart  I  lament  and  deteft  the  Hatred  and 
 Outrage  of  Sinners  to  thee.  Inftil,  O  my  God, 
 penitential  Love  into  my  Soul,  that  I  may  grieve 
 for  my  Sins,  which  grieved  thee ;  that  I  may  love 
 thee  for  fufFering  for  us  Sinners,  who  occaiioned 
 ail  thy  Griefs.     O  may  I  always  love  thee  1  O  may 
 
 1  never  grieve  thee  more !  ^^  the  Love  of  thy 
 Crofs,  O  Jefiis  !  I  live ;  in  that  1  will  only  glory  ; 
 that  above  all  Things  will  I  ftudy ;  that  above  all 
 Things  will  I  value ;  by  the  Love  of  thy  Crofs  I 
 will  take  up  my  Crofs  daily,  and  follow  theej  I 
 •will  perfecuLe,  and  torment,  and  crucify  my  iinful 
 Affedions  and  Lufts,  which  perfecuted,  tormented, 
 and  crucified  thee ;  and  if  thy  Love  calls  me  to  it, 
 1  will  fufFer  on  the  Crofs  for  thee,  as  thou  haft  done 
 for  me. 
 
 How  illuftrious  and  amiable  were  thy  Graces 
 amidft  all  thy  Sufferings !  O  thou  afflided  jefu!  I 
 admire  and  love  thy  profound  Humility  !  unwea- 
 ried Patience,  Lamb-like  Meeknefs,  immaculate 
 Innocence,  invincible  Courage,  abfolute  Refigna^ 
 tion,  compafTionate  Love  of  Souls,  and  perfed  Cha- 
 rity to  thy  Enemies.  Give  me  Grace  to  tread  in  thy 
 Steps,  and  conform  me  to  thy  divine  Image  j  that 
 the  more  I  grow  like  thee,  the  more  I  may  love 
 thee,  and  the  more  I  may  be  loved  by  thee.  Amen, 
 iord  Jefus,  Amen.  CHAP, 
 
[4391 
 C   H   A    P.     V. 
 
 Q.  JJ/HAr  Faft  dolb  the  Church  this  Day  cele- 
 brate F 
 
 A.  The  great  Vigil  of  our  Saviour's  Refurrec- 
 tlon,  when  he  lay  in  the  Grave,  and  defcended  in- 
 to the  State  of  the  Dead ;  when  there  was  a  real  Se- 
 paration of  his  Soul  from  his  Body,  whereby  he 
 was  properly  and  truly  dead  :  Which  State  of  his 
 lowell  Humiliation  the  primitive  Church  always 
 obferved  with  rigorous  Parting,  even  in  that  Age 
 when  Saturday  was  other  wife  kept  as  a  Feftival, 
 and,  in  refpedl  to  the  Jewi/b  Converts,  honour- 
 ed with  all  Solemnities  of  Religion  over  all  the 
 Eajlern  Church,  as  well  as  in  fomc  Parts  of  the 
 Weflern. 
 
 Q^  How  was  Chrift  buried  ? 
 
 A.  According  to  what  was  predicted  concern-  ifj.  nii.g, 
 ing  the  Mcjfias,  our  Saviour  made  his  Grave  with 
 the  Rich ;    for  Jqfeph  of  Arimalhea^  a  rich  Man, 
 who  was  himfelf  a  Difciple  of  the  blefTed  JefuSy 
 begged  the  Body  from  Pilate,  and  wrapped  it  in  a  Mat.xxvii. 
 Linen  Cloth,  and  put  it  in  his  own  new  Tomb,  57'  ^f- 
 which  he  had  hewn  out  in  the  Rock ;  which  was 
 fliut  up  with  a  great  Stone,  and  made  fecure  by  the 
 Jews,  by  fealing  the  Stone  and  fetting  a  Watch. 
 All  thefe  Circumftances  do  not  only  manifeft  the 
 Realityof  our  Saviour's  Death,  but  tend  to  make 
 hisRefurrecftion  more  evident. 
 
 Q^  How    did   the  Ancient  Church  ohjtrve  this 
 Vigil? 
 
 A.   It  was  celebrated  with  more  than  ordinary  Naz. 
 Pomp,  as  Nazianzen  relates,  with  folenin  Watc;,-  [^/p^f^h 
 ings,  withMultitudesof  lighted  Torches,  both  in 
 F  f  4  their 
 
A^o  ^  Ea^er-Eve. 
 
 their  Churches  and  their  own  private  Houfes,  and 
 
 virh  the  general  Rcfort  and  Confluence  of  all  Ranks 
 
 of  Men,  borh  Magiftrates  and  People.   At  ConJian^ 
 
 Eufeb.vit.  tinopky  Eujcbius  tells  us,  it  was  obferved  with  moil: 
 
 Jr^"^^-_      magnificent  Illuminations,    not  only    within  the 
 
 c*J2. '      Churches  but  without.     All  over  the  City  there 
 
 was  kt  up  lighted  Tapers,  or  rather  Pillars  of  Wax,, 
 
 which  gloiioufly  turned  the  Night  into  Day,  which 
 
 they  defigncd  as  a  Fore-runner  of  that  great  Light, 
 
 even  the  Sun  of  Right eoufnejs^  which  the  next  Day 
 
 arofe  upon  the  World. 
 
 Hiero.  in       O    How  wcvc  the  Chriflians  employed  upon  this 
 
 "'r-  Vigil? 
 
 Conft.  Ap.      A.  As  the  Day  was  a  ftridl  Fafty  fo  the  Vigil  con-. 
 il'  *"■  ^^  tinued  at  leaft  till  Midnight,  the  Congregation  not 
 being  difmiffed  till  that  Time;  it  being  the  Tradi^ 
 //;;;?  ot  the  Church,  ih^it  our  Saviour  role  a  little  af- 
 ter Midnight.     But  in  the  Eaji  the  Vigil  lafted  till 
 theCock-crowing,  the  Time  being  fpent,  fay  the 
 ApojloUcal  Conjlituiions,  in  reading  the  Law  and  the 
 Prophets,  in  expounding  the  Holy  Scriptures,  and 
 l"b.  c  xlv,  ill  baptifmg  the  Catechumens.     In  the  Latin  Church 
 Ru'pert.     the  Water  for  the  Font  is  blclTed  on  this  Day,  and 
 dcDiv.     referved  for  the  Ufe  of  thePerfons  to  be  baptifed 
 XXXV.  '     the  Year  foliov.Mng,  which  Cuflom  is  a  Shadow 
 of  the  ancient  Ufage  ;  for  on  Ea/ter-Eve  were  the 
 Catechumens  baptifed  by  the  Bifhop  himfelf,  if  pre- 
 fent ;  Eojter  being  one  of  the  chiefeft  Times  ap- 
 pointed by  the  Church  forbaptifing^^^//  Converts; 
 Children  and  lick  Perfons  being  baptifed  at  all 
 Times. 
 
 Q^  Muft  we  pafs  through  the  Gate  of  Death  before 
 tve  can  attain  that  Happinefs  Chrift  hath  purchafed 
 for  us  ? 
 
 A.  It  is  appointed  for  all  Men  once  to  die ;  and 
 though  our  blefled  ^^wc//r  hath  conquered  Death 
 in  depriving  it  of  its  Power  tohurtthofe  that  are 
 his  faithful  Servants,  yet  he  hath  not  exempted  us 
 
 frcm 
 
Eafler-E'-ce,  *  441 
 
 from  the  Laws  of  Mortality,  but  hath  made  Death 
 a  necelfary  PalTage  to  the  Atrainn^.ent  of  eternal 
 Happinel's. 
 
 Q^  IVbc'i  ought  ihen  to  he  the  great  Concern  of  a 
 fcriou^,  Chi'jjiian  ^ 
 
 A.  To  lit  and  prepare  himfelf  for  a  holy  and 
 happy  Dcsth,  in  which  he  ought  to  ufcthe  greater 
 Care  and  Caution,  becaufe  a  Miftake  in  this  Mat- 
 ter is  irrecoverable,  and  never  to  be  retrieved.  VVe 
 can  die  bur  once,  and  eternal  Happinefs  or  eternal 
 Mifery  nuift  be  the  Confcquence  ofit.  And  hap- 
 py is  that  Man  vvhofe  Mind  is  fo  well  fortified,  as 
 to  be  able  to  meet  the  King  of  Terrors^  not  only 
 without  Fear,  but  with  fome  Degree  of  Comfort 
 and  Satisfaction. 
 
 Q,  H- herein  appears  the  Wifdom  of  preparing 
 cur/elves  for  a  happy  Death  ? 
 
 A.  \n  that  it  is  fecuring  the  fnighly  and  impor- 
 tant Bufinefs  for  which  we  were  fent  into  this 
 World,  in  rcfpedt  of  which  all  the  other  y-<7/^6i«rj  of 
 Life  are  mere  irifes.  For  to  beftow  our  chiel  Care 
 and  Pains  upon  Matters  oi  the  greateft  Confeqiience^ 
 was  almoft  eftcemed  a  main  Point  oi  Wifdom  and 
 Prudence,  and  a  Negleci  of  this  Kind  isjufily  branded 
 with  the  Charaderof  theutmoft  Folly.  Since  there- 
 fore Death  will  certainly  tranflate  us  to  endlcfs  Joyf\ 
 or  confign  us  to  everlafting  TormentSy  nothing  can 
 be  wifer  than  to  take  fuch  Meafures  as  may  fecure 
 the  one  and  prevent  the  other.  This  Method  will 
 give  the  truelf  Relilh  to  all  the  BUfjings  of  Life, 
 and  prove  the  beft  Prcfervative  againft  the  Terrors 
 and  ApprehenfJons  of  our  great  Change  ;  the  anxious 
 Fears  whereof  proceed  Jiot  fo  much  from  Death 
 lifelt,  as  from  the  Confequences  of  that  unchanged 
 ulle  State  in  which  it  fixes  us.  And  though  Rcaj'on 
 may  reconcile  us  to  it  as  we  are  Men,  yet  Religion 
 plonc  can  make  it  comfortable  to  us  as  we  are 
 ChriilJans, 
 
 4  Ql  ^^^'^^ 
 
44^  Eajier-Eve. 
 
 Q^  P^jat  is  the  heft  Preparation  for  Death  ? 
 
 A.  The  conftant  Exercife  of  Piety  and  Virtue 
 
 in  the  whole  Courfe  of  our  Lives,  is  the  only  Ar^ 
 
 mour  that  is  Proof  againfl   the  Attacks  of  that 
 
 dreadful  Enemy  to  Nature.     And  Men  ftrangely 
 
 Aas  x'    ^^^"^^  themfelvcs,   that  depend  upon  any  other 
 
 ^^^sxxiv.  Mej-j^Q^  j-j^^j^  th^iioikeeping  aConfcience  void  of  Of^ 
 
 fence  towards  God  and  towards  Men. 
 
 Q^  But  fince  the  Pra^ice  of  Religion  confijis  in 
 feveral  Particulars,  what  is  the  firft  Thing  necejfary 
 to  prepare  us  for  a  happy  Deai-h  ? 
 
 A.  In  order  to  make  Death  fafe  and  happy,  we 
 muft  reconcile  our  [elves  to  God  by  afincere  and  hearty 
 Repentance.  The  Sting  of  Death  is  Sin,  and  a 
 Mind  loaded  with  Guilt  is  not  only  incapable  of 
 the  Happinefs  of  the  next  World,  but  excluded 
 from  It  by  the  folemn  Declaration  of  God,  who  is 
 Truth  itfelf ;  fo  that  except  we  repent,  we  fhall 
 certainly  perifh.  Repentance,  therefore  mufl  be 
 the  firft  Step  we  fhould  make,  if  ever  we  delign 
 to  die  well ;  which  we  ftiould  immediately  apply 
 ourfelves  to,  Icaft  Sicknefs  and  Death  fhould  over- 
 take us,  before  we  have  accomplifhed  fo  necef- 
 fary  a  Work ;  for  though  a  Death-bed  may  be  a 
 proper  Seafon  to  renew  our  Repentance,  and  to 
 trim  our  Lamp,  yet  it  is  the  moft  unfit  Time 
 to  begin  it;  and  it  then  very  rarely,  if  ever,  takes 
 Effedt. 
 
 Q^  What  is  farther  7teceffary  to  prepare  tis  for  a 
 happy  Death  ? 
 
 A.  To  fet  our  Hotfe  in  Order,  by  a  prudent  and 
 pious  Difpofition  of  our  worldly  Concerns.  Now  that 
 this  may  be  done  wifely,  requires  Time  and  Con- 
 iideration,  and  therefore  cannot  fo  well  be  dif- 
 pacched  in  our  laft  Moments,  when  our  Minds  are 
 difordered,  our  bodies  opprelTed  with  Pain  and 
 Sicknefs,  and  when  we  run  the  Hazard  of  beinfr 
 impofcd  upon  by  thofc  who,  out  of  Intereft,  offi- 
 
 cioufly 
 
Eafer^Eve,  443^ 
 
 cioufly  attend  us ;  and  though  we  (liould  in  fome 
 Meafure  be  free  from  thcfe  Inconvcniencies,  yet 
 the  httle  Time  wc  fliall  then  have  to  live,  is  too 
 precious  to  be  confumcd  about  Trifles.  So  that, 
 except  wc  make  our  Wills  in  the  Days  of  our 
 Health,  that  Matter  may  poflibly  never  be  per- 
 formed, or  after  fuch  an  imperfect  Manner,  as  to 
 convey  Strife  and  Contention  to  our  Poftcrity,  and 
 at  bcft  to  give  great  Trouble  and  Diforder  to  our- 
 felves,  when  wc  are  lead  able  to  bear  it.  It  re- 
 quires Thought  and  Confi deration  to  difpofe  of 
 our  Eftates  in  a  Chriftian  Manner,  to  give  Children 
 their  fitting  Portions,  to  acknowledge  the  Kindnefs 
 of  our  Friends,  to  reward- the  Services  of  our  De- 
 pendants, and  to  make  Diftributions  for  the  Poor 
 and  Needy  ;  and  all  this  in  fo  clear  a  Manner,  that 
 no  Differences  or  Law  Suits  may  arife  among  thofc 
 we  leave  behind  us.  To  this  purpofe  the  Church 
 hath  wifely  diredcd  the  M'nujier  when  he  attends  ^'^J^^ ^^^ 
 the  JickPerfon^  if  he  hath  not  difpofed  of  his  Goods,  the  vif.u- 
 to  admonilh  him  to  make  his  Will,  and  to  declare  his  s\ci,f^^'' 
 DebtSy  zvhat  he  owes,  and  what  is  ozving  to  him,  for 
 the  belter  dijcharging  of  his  Confcience,  and  the  ^ii- 
 etnejs  of  his  Executors  ;  withal  acknowledging,  that 
 Men  Jhould  often  be  put  in  Remembrance  to  take  Or- 
 der for  the  fettling  their  temporal  Eftates  whilft  they 
 are  in  Health. 
 
 Q^  What  is  (lill  farther  neccfTary  to  make  us  die 
 with  Comfort  and  Satisfaction  ? 
 
 A.  To  wean  our  Affections  from  the  Things  of  this 
 World ;  for  our  Sorrow  and  Concern  to  part  with 
 rhem  will  bear  a  Proportion  to  the  Love  and  Efleem 
 wherewith  we  have  enjoyed  them ;  and  to  be  fe- 
 paratcd  from  Objects,  upon  which  we  have  fixed 
 our  Hearts,  muft  be  attended  with  great  UneafW- 
 ncfs.  We  lliould  therefore  accuftom  ourfclves  to 
 refign  freely  to  God,  what  Death  will  fnatch  from 
 us  by  force  ;  and  gently  to  untie  thofe  Knots  which 
 
 faftvu 
 
«444  '     Eajfer-Eve* 
 
 fatten  us  to  the  World,  that  we  may  have  Icfs  Pain 
 when  they  are  entirely  broken.  ThePraclice  where- 
 of confifts  in  being  lefs  concerned  for  the  Things 
 of  the  Body,  and  all  bodily  Enjoyments ;  to  expect, 
 with  Refignation  to  the  Will  of  God,  the  Succefs 
 of  our  Temporal  Affairs ;  to  fupprefs  all  ambitious 
 and  covetous  Defires;  to  retrench  fometimes  the 
 Ufe  of  lawful  Pleafures;  to  abound  in  Works  of 
 Charity;  to  be  ready  to  part  with  what  we  love 
 moft,  when  God  thinks  fit,  and  to  bear  all  Loffes 
 and  AfRidlions  without  murmuring,  that  with  St. 
 1  Cor.  XV.  Paul  we  may  be  able  to  fay,  we  die  daily  y  not  only 
 ^**  becaufe  the  Time  of  our  Death  is  every  Moment 
 
 approaching,  but  alfo  becaufe  we  find  daily  lefs 
 Fondnefs  of  Life,  lefs  Earnertnefs  for  Trifles,  lefs 
 Defire  of  Glory,  lefs  Eagernefs  for  Profit,  and  lefs 
 Concern  for  whatever  the  World  moft  efteems. 
 
 Q^  What  farther  Care  Jhoiiid  we  exerci/e  about 
 Preparation  for  Death  ? 
 
 A.  We  fliould  ufe  great  Circumfpe5lion  ahout  the 
 fpending  cur  Tiiiiey  which  is  the  precious  Talent 
 entrufted  to  us  by  God,  to  fit  and  prepare  our  Souls 
 for  a  happy  Eternity ;  and  ought  not  to  be  con- 
 fumed  in  impertinent  Vifits,  nor  to  be  fquandered 
 in  vain  Diverfions,  nor  to  be  loitered  away  in  un- 
 accountable Sloth,  as  if  Mirth  and  doing  nothing 
 were  the  Bufinefs  of  Life.  Wherefore,  if  we  are 
 fettled  in  a  Calling,  let  us  manage  it  wiihjuflice 
 and  Diligence,  always  remembering  we  have  a 
 Chriffian  Calling  of  greater  Importance;  if  we  are 
 not  engaged  in  the  World,  let  us  chufe  fuch  Cir- 
 cumftances  as  we  fhall  moft  approve  in  a  dying 
 Hour;  if  we  have  great  Eliares,  and  the  Advan- 
 tages of  Power  and  Underfranding,  let  us  look 
 upon  ourfelves  as  under  greater  Obligations  to 
 fpend  our  Time  well ;  becaufe  in  fuch  Circumlfan- 
 ces  there  is  greater  Capacity  and  Leifure  to  attend 
 the  Good  of  others,  as  well  as  the  Salvation  of  our 
 
 ewrx 
 
Eajler-Evt*  44^ 
 
 own  Souls.  In  order  to  this,  we  (hould  frequently 
 reflcd  upon  the  great  Bulinefs  we  have  to  do  in  this 
 World,  and  the  uncertain  Time  that  is  allotted  to 
 the  Performance  of  it ;  fo  that  if  we  neglcdt  what 
 is  in  our  Hands,  we  may  nev^er  be  trufted  with 
 another  Opportunity ;  and  let  our  Zeal  be  never 
 fo  great,  when  we  come  to  die,  we  fhall  wifli  wc 
 had  done  more. 
 
 Q^  H^hat  will  give  us  particular  Comfort  upon  a 
 Death-Bed  ? 
 
 A.  IVorks  of  Mercy  and  Charity ;  becaufe  fuch 
 Adions  are  the  beft  Proof  of  our  Sincerity  and  Re- 
 ligion, and  are  an  Evidence  that  we  can  part  with 
 what  is  generouOy  eftecmed  deareft  in  this  World, 
 for  the  Sake  of  that  God  whom  we  worfliip. 
 Shewing  Mercy  to  the  Poor,  perfects  our  Repen- 
 tance, and  entitles  us  to  the  Mercy  of  God,  v.hen 
 we  fhall  (land  moll  in  Need  of  it.  The  Scrutiny  j^^^  ^^^ 
 at  the  Day  of  Judgment  will  be.  Whether  we  35.  '&c. 
 have  fed  the  Hungry,  clothed  the  Naked,  relieved 
 the  Stranger,  and  miniftered  to  the  Sick,  and  thofe 
 that  are  in  Prifon  ?  and  what  we  in  this  Kind  do 
 to  the  poor  Members  of  Cbrift^  is  reckoned  as  done 
 to  himfelf. 
 
 Q^  IVhcrein  confijls  our  immediate  Preparation 
 for  Death  ? 
 
 A.  \n  bearing  our  Sicknefs^  that  precedes  it^  ziith 
 a  true  Cbrijiian  Franie  and  T'ejnper  of  Mind ;  with 
 great  Patience  under  our  Sufferings,  and  Rcfigna- 
 tion  of  Mind  to  the  Will  of  God;  with  a  firm 
 Truth  and  Dcpendance  upon  his  infinite  Wifdom 
 and  Goodnefs,  and  with  thankful  Acknowledge- 
 ments of  thofe  Mercies  with  which  he  allays  the 
 Sorrows  of  our  Diffcmpcr,  and  lightens  the  Bur- 
 den wc  labour  under.  Which  Ads  of  our  Mind 
 ihould  be  frequently  exprclfcd  in  our  Addrclfcs  to 
 God,  whofe  Grace  and  AfTiitancc  we  fliould  con- 
 
 ftanily  --'' 
 
44^  Eajier-Eve, 
 
 flantly  implore,  to  enable  us,  in  thisTime  of  Trial, 
 to  difcharge  the  Duty  of  good  Chriilians. 
 
 rx^  Wherein  confijl's  the  Exercife  of  Patience  upon 
 a  Sick-bed  ? 
 
 A,  In  carefully  retraining  all  Murmurings  a- 
 gainfl:  God,  or  any  Difcontent,  by  reafon  of  what 
 he  lays  upon  us.  In  watching  againft  all  the 
 Temptations  to  Anger,  as  the  Miftakes  and  Inad- 
 vertencies of  our  Attendants,  the  unfeafonable 
 Kindnefs  of  our  Friends,  the  Difagreeablenefs  of 
 our  Medicines,  and  the  Preparation  of  our  Food. 
 In  curbing  anxious  Fears  of  worfe  that  may  hap- 
 pen :  And  in  being  content  to  wait  God's  Time 
 for  our  Deliverance. 
 
 Q^  Wherein  conjifls  the  Exercife  of  Truft  in  God 
 upon  a  Sick-bed  ? 
 
 A.  In  quieting  our  Minds  under  the  Apprehen- 
 lion  of  future  Evils,  by  confidering  that  we  are  in 
 the  Hands  of  a  good  God,  who  will  lay  no  more 
 upon  us  than  we  are  able  to  bear ;  and  who  will 
 in  his  due  Time  either  remove  what  afflidls  us,  or 
 give  us  Strength  to  endure  it  in  fuch  a  Manner 
 that  it  may  contribute  to  the  Improvement  of  our 
 Virtue,  and  the  increafe  of  our  Happinefs.  And 
 that,  however  deftitute  we  leave  our  neareft  Re- 
 lations, as  Wife  and  Children,  yet  that  they  are 
 under  the  Protedion  of  his  Providence,  whofe 
 Bleding  is  the  richeft  Portion,  and  without  which 
 the  bell  human  Provifion  is  no  Security. 
 
 Q^  Wherein  conffts  the  Exercife  of  Relignation 
 upon  a  Sick-bed  ? 
 
 A.  In  refling  mWy  aflured,  that  what  God  chufes 
 for  us  is  much  better  than  what  we  could  wilh  for 
 ourfelves.  In  embracing  our  Sicknefs  and  our 
 Pains  £^s  Corredives  ©fourpaft  Follies,  and  as  pro- 
 per Methods  for  our  Growth  in  Grace.  In  being 
 contented  to  refer  the  Continuance  and  Event  of 
 our  Sicknefs  to  God's  good  PI cafurc,  becaufe  his 
 3  infinite 
 
EaJfer^Eve*  447 
 
 infinite  Wifdom  knows  the  bell  Scafon  for  our  De- 
 liverance ;  and  as  he  iirll  put  us  into  the  World,  fo 
 he  is  littefl:  to  judge  when  we  iTiould  go  out  of  it. 
 
 Q^  Hozv  may  "jue  exercij'c  Thanktuhiefs  upon  a 
 Sick-bed  ? 
 
 A.  By  acknowledging  that  we  fufier  lefs  than  we 
 deferve,  and  that  our  Sufferings  are  needful  to  reco- 
 ver us  to  a  right  Mind,  being  deligned  by  God  to 
 do  us  that  Good,  and  to  bring  us  to  that  Senfe  of 
 him  and  ourfclves,  which  perhaps  nothing  elfe 
 would  have  done.  By  owning  thofc  frequent  Al- 
 lays God  gives  to  ourSorrows,  and  thofe  great  Helps 
 and  Supports  we  receive  under  them,  from  i he  Ad- 
 vantage of  our  Friends,  good  Attendance,  fitting 
 Medicines,  and  all  other  Conveniencies  of  Life. 
 For  in  the  worll  Condition,  if  we  turn  our  Profpedl 
 upon  the  bed  Part  of  it,  we  (hall  find  Reafon  to 
 own  God's  Mercy  ;  and  in  the  befl:  Efiiate,  if  we  al- 
 ways dwell  upon  what  is  grievous,  we  Ihall  be  too 
 apt  to  make  Complaints. 
 
 Q^  Hnv  ought  ive  to  cxercijc  our  Devotion  on  a 
 Sick-bed  ? 
 
 A.  By  defiring  the  AfTifliance  oiz.Jpiritual Guide 
 to  offer  up  our  Prayers,  and  to  fupport  our  Weak- 
 nefs  with  the  moft  comfortable  Viaticum  of  the 
 blelTcd  Sacrament.  By  fpiritualizing  all  the  Acci- 
 dents of  our  Sicknefs,  making  them  a  Rife  for 
 pious  and  devout  Thoughts,  which  may  be  fent  up 
 in  frequent  Ejaculations  to  God,  who  alone  can 
 be  our  Comfort  under  all  our  Diftrefs.  By  im- 
 ploring his  Blelfmg  upon  all  rhe  Means  we  ufe  for 
 our  Recovery,  and  by  offering  lo  him  all  the  Pains 
 we  endure,  as  what  we  are  more  willing  to  fuffer 
 than  to  offend  him. 
 
 Q;_  Wherein  conjijls  //^^  Happinefs  of  theDtdiihof 
 the  Righteous  ? 
 
 A.  Not  m  any  Freedom  from  painful  and  nolfome 
 Difcafes ;  nor  in  any  Exemption  from  fuddcn  and 
 
 unforefcen 
 
a^.  20. 
 
 448  Eafief'Evi* 
 
 ujiforcfeen  Accidents  and  Dangers,  which  ofteft 
 bring  the  Righteous  as  well  as  the  Wicked  to  their 
 tafeexvi.  Graves.  For  we  fee  L^JZ^r^.f,  for  whom  was  pre- 
 pared a  Retreat  in  Abraham'^  Bofom,  had  his  Body 
 full  of  Sores,  and  ended  his  Life  in  a  miferable 
 and  forlorn  Condition  ;  while  the  RichMan^  whofe 
 Luxury  had  kindled  for  him  inextinguilliable 
 Fiaines,  only  grows  fick  and  dies.  Thus  the 
 bleffed  Martyrs  expired  \n  Flames  and  upon  Racks, 
 while  their  cruel  Perfecutors  died  in  their  Beds.  So 
 that  this  Happincfs  of  the  Good  Man's  Death  muft 
 be  diftinguilhed  by  the  Temper  and  Difpolition  of 
 his  Mind,  and  is  founded  on  a  well-grounded  Hope 
 and  comfortable  Expedlation  of  a  blelTed  Immor- 
 tality, through  the  Merits  ofCbriJi's  Death,  pro- 
 inifed  to  his  lincere  though  imperfedl  Obedience. 
 This  makes  him  contented  to  quit  that  Body  which 
 he  hath  always  mortified,  and  to  leave  this  World 
 as  a  ftrange  Land,  where  he  hath  been  detained 
 a  Captive. 
 
 Q^lVhat  Method  ma;^  be  taken  to  make  oiirf elves 
 expert  in  all  the  davout  Ads  of  a  pious.  Soul  upon  the 
 Approach  of  Death  t 
 
 A,  To  fet  apart  fome  Time  in  our  Retirements 
 to  fit  and  prepare  ourfelves  for  Death,  by  a  folemii 
 Exercife  of  all  fuch  Virtues  as  we  Ihall  then 
 Hand  raoft  in  need  of ;  that  we  may  not  be  at  a 
 Lofs  to  perform  them  when  we  fhall  be  in  a  weak 
 and  languiftiing  Condition.  I  think  the  Evenings 
 of  Such  Sundays  and  Feftivals  whereon  we  receive 
 the  blefled  Sacrament,  may  properly  be  dedicated 
 to  this  purpofe.  So  that  when  we  really  come 
 into  the  Confines  of  Death,  our  Minds  may  be 
 ftorcd  with  devout  Thoughts,  and  may  readily 
 exprefs  themfelves  in  thofe  pious  Ads  which  we 
 frequently  exercifed  upon  fuch  a  Profped. 
 
 The 
 
Enjier-Evc.  449 
 
 The    PRAYERS. 
 
 I. 
 
 GRANT,  OLord,  that  as  I  am  baptifed  intOForahap- 
 thc  Death  of  thy  blclFed  Son  our  Saviour  p>;^'"' 
 Jc/ns  (^hrijly  To  by  con  inual  morri Tying  my  corrupt 
 Affe(5tions,  I  may  be  buried  with  him,  and  that 
 throu(i,h  the  Gate  and  Grave  of  Death,  I  may  pafs 
 to  a  joyful  Rcfurrcdion,  for  his  Meriis,  who  died 
 and  was  buried,  and  rofc  again  for  us,  thy  Son  Jt'fus 
 Cbrijt  our  Lord.     Amen. 
 
 II. 
 
 ELP  me,  O  God,  fo  to  order  my  Converfa-  Doaor 
 tion  in  the  World,  fb  to  govern  my  Spirit,  y!!!'^' 
 
 H 
 
 a  p. 
 
 and  to  lead  fuch  a  Life,  upon  which  I  may  fafely  py  Death 
 die.  And  fupcradd  this  to  all  the  Grace  and  Fa- 
 vour thou  haft  fliewn  me  all  along  in  Life,  not  to 
 remove  me  hence,  but  with  all  Advantage  for 
 Eternity  ;  v\  hen  I  lliall  be  in  a  due  Preparation  of 
 Mind,  in  a  holy  Difpolltion  of  Soul,  in  a  pcrfc6l 
 Renunciation  of  the  Guife  of  this  mad  and  linful 
 World,  when  I  fliall  be  entirely  refigned  up  to  thee 
 my  God  ;  when  I  ihall  have  clear  Acts  of  Faith  in 
 God  by  Jefiis  Cbrijt^  high  and  reverential  Thoughts 
 of  thee  in  my  Mind,  inlargcd  and  inliamcd  Artcc- 
 tions  towards  thee;  and  when  I  coine  to  leave  the 
 World,  afford  me  fuch  a  mighty  Power  and  Pre- 
 fenceof  thy  own  good  Spirit,  that  1  may  havefolid 
 Conlblation  in  believing,  and  depart  in  the  Faith 
 of  God's  Ele6t.  That  I  may  cheerfully  follow  thee 
 into  the  State  on  the  other  Side  of  Death,  of  which 
 thou  haft  given  fo  great  an  Alfurance  by  the  Re- 
 furretlion  of  our  Lord  and  Saviour  Jefus  Chrift ; 
 who  hath  brought  Life  and  Immortality  to  Light  by 
 the  Gofpcl,  and  v.  ho  hath  promifed  to  change  thele 
 our  vile  Bodies,  that  thcv  may  be  fafliioned  like  unto 
 QZ  his 
 
450  Eafier-Eve^ 
 
 his  glorious  Body,  according  to  the  Working  of  his 
 mighty  Power,  by  which  he  is  able  to  fubdue  all 
 Things  unto  himfelf ;  to  whom  with  thee,  O  Fa- 
 ther and  Holy  Ghoft,  be  all  Honour  and  Glory, 
 World  without  End.     Amen. 
 
 III. 
 
 Mr.  Ket.    /^  RANT,  O  Lord,  that  I  may  end  my  Life  in 
 'p^'.'prg     VJX  thy  Fear  and  Favour,  and  receive  my  Death, 
 paration    Mhcncver  It  Ihall  approach,  not  as  my  Curfe,  but  as 
 laaEnd     ^y  Delivej ance ;  as  a  Reft  from  my  Labours,  and 
 an  Entrance  upon  a  Life  without  Trouble,  and 
 without  Sin.    Remember  not  againft  me  my  mani- 
 fold Follies,  but  let  them  all  be  done  away  by  thy 
 Mercies,  and  Iny  blefTed  Saviour's  Merits,  and  my 
 own  true  Repentance ;  that  I  may  come  to  my  laft 
 Change  without  Guilt,  and  forefee  its  near  Ap- 
 proach without  Fear  or  Impatience.     And  enable 
 my  Soul  to  ftrip  itfelf  of  all  flelhly  AfFecftions  before 
 it  leaves  my  Body,  and  to  be  of  like  Mind  and  Dif- 
 polition  with  the  holy  Angels,  and  beatified  Spirits, 
 before  it  goes  to  keep  them  Company.    And  in  my 
 laft  Trial  blefs  my  Sick-bed  with  the  Benefit  of  a 
 fpiritual  Guide,  and  with  an  Opportunity  of  receiv- 
 ing the  Sacrament  of  the  Body  and  Blood  of  Chri/i  ,- 
 that  the  Strength  of  that  heavenly  Food  may  cheer 
 my  fainting  Spirits,  and  carry  me  with  Joy  to  my 
 Journey's  End  :    Make  me  then  to  watch  all  Op- 
 portunities of  renouncing  my  own  Vv^ill,  and  re- 
 ligning  myfeif  to  thine,  and  of  ftiewing  forth  De- 
 votion of  Spirit,  holy  Obedience,  Patience,  Faith, 
 and  humble  Confidence  in  thee  ;  and  exercife  the 
 fame  diligently,  as  my  laft  Labours  for  Immorta- 
 lity, and  for  fecuring  thy  everlafting  Mercy,  thro' 
 Je/us  Chriji  our  Lord.     Amen, 
 
 STRENGTHEN 
 
Rogation  Days.  '451 
 
 IV. 
 
 STRENGTHEN  mc,  O  God,  in  my  lafl  Ago-  l^l^^^^'^;^ 
 nics;  and  as  my  Strength  decays,  let  my  Pains  Hou/ot"*" 
 wear  off.     But  when  my  Stiength  fails,  let  not  my  ^"'''• 
 Faith  fail;  even  in  Death  enable  me  to  trufi  in 
 thee.     Deliver  me  from  all  violent  Difordersof  a 
 troubled  Fancy,  or  painful  Delulions  of  my  ghoft- 
 ly  Enemy.     Oh!    let  him  not  be  able  to  dillurb 
 and  terrify  me,  or  any  Way  prevail  againft  mc. 
 Have  mc  in  thy  Cuftody,  O  holy  Father!  for  no- 
 thing  can  take  me  out  of  iby  Hands  ;  give  thy  holy 
 Angels  Charge  to  ftand  about  mc,  to  guard  and 
 receive  my  poor  Soul  at  my  Departure,  and  to  con- 
 duel  and  carry  it  to  the  blclfcd  Receptacles  of  Reft 
 and  Peace.     If  it  be  thy  gracious  Will,  O  Lord, 
 make  my  Pains  fiiorr,  and  my  Death  ealy;  at  leaft 
 not  extremely  tedious  or  grievous  to  me.     But  if 
 thou   haft  othervvife  ordered,  thy  blcffed  Will  be 
 done ;  only  give  me  Patience   to  bear  them,  and 
 fpiritual  Comforts  under  them,  and  at  thine  own 
 Time,  make  my  Death  myPafftge  to  ajoyfulRc- 
 lurredion  to  a  bleifcd  and  eternal  Life,  through 
 ^ejiis  Cbrijl  our  Lord.     Aincn. 
 
 CHAP.    VL 
 
 Q^  jyU/ir  Faft  doth  the  Church  ohfer-ve  at  this 
 Seafon  ? 
 
 A.  The  Faft  of  the  Rogation  Days,  which  are  the 
 Monday y  Tucjday^  md  H'edncjday  before  Holy  'Tburf^ 
 day^  or  the  Afcenjion  of  our  Lord. 
 
 Q^  M'ljy  are  they  called  Rogation  Days  ? 
 
 A.  From  the  extraordinary  Prayers  and  Supplica- 
 tions, which,  with  Falling,  were  at  thisTimc  offered 
 to  God  by  devout  Chriftians.  The  Latins  called 
 G  g  2  them 
 
^  c^  2  Rogation  Dap. 
 
 them  Rogations,  and  the  Greeks,  Litanies.  In  thefe 
 Fads  the  Church  had  not  only  a  Regard  to  prepare 
 our  Minds  to  celebrate  our  Saviour's  Afcevfion  after 
 a  devout  Manner,  but  by  fervent  Prayers  and  Hu- 
 miliation to  appeafe  God's  Wrath,  and  depricatc 
 his  Difpleafure,  fo  that  he  might  avert  thofe  Judg- 
 ments which  the  Sins  of  a  Nation  deferved,  that  he 
 might  be  pleafed  to  blefs  the  Fruits  with  which  the 
 Earth  is  at  this  Time  covered,  and  not  pour  upon 
 them  thofe  Scourges  of  his  Wrath,  Pcftilence,  and 
 War,  which  ordinarily  begin  in  this  Seafon. ' 
 
 Q^  When  were  thefe  Rogation  Days  eftabliJJjed  in 
 the  Church  ^ 
 
 A.  The  life  of  thefe  earneft  Supplications  for 
 
 theMercy  of  God,  which  were  called  Litanies^  was 
 
 very  early  pra^tifed  in  the  Chriftian  Church,  the 
 
 joeiii.  17,  Pattern  whereof  we  have  in  Scripture  appointed 
 
 by  God  himfelf  in  a  Time  of  general  Calamity  ; 
 
 iTim,  ii.  and  fuch  Supplications  are  thought  to  be  fuggefted 
 
 LeComte  ^7    S^'  ^^^^^  ^^    thofe  fcveral    Kinds    of  public 
 
 Annai.      Praycrs,   which  he  enjoins  to  Timothy.     But  this 
 
 \\lt.'      Seafon  before  our  Lord's  Afcenlion,  for  Litanies 
 
 Tom.  I.  p.  and  Rogations^  were  fixed  by  Mamertus^  Bifliop  of 
 
 85,286.   yi^j^^^^^  about  the  Middle  of  the  j^///^Gf«//^r)',  upon 
 
 the  Profped:  of  fome  particular  Calamities  that 
 
 threatened  his  Diocefe.    Some  few  Years  after,  this 
 
 Example  we  followed  by  Sidonius  Bifhop  of  Cler~ 
 
 mont ;  and,  in  the  Beginning  of  the /f.r/2'  Century ^ 
 
 the  firft  Council  of  Orleans  appointed  that  they 
 
 fliould  be  yearly  obferved. 
 
 Q^  Wherein  confijis  the  Piety  of  this  Inftitution  ? 
 A.  In  that  it  teftifics  our  Dependance  upon  God, 
 in  thofe  Expedlations  we  entertain  of  Temporal 
 Happinefs.  And  in  that  we  acknowledge  all  fc- 
 cond  Caufes  are  entirely  at  his  Difpofal;  and  that 
 the  folcmn  Repentance  and  earneft:  Prayers  of  a 
 Nation  are  the  moft  effectual  Me.ms  to  appeafe 
 God's  Wrath  and  avert  public  Evils.     For  thus 
 
 wc 
 
Rogation  Days,  453 
 
 wc  find  in  the  Old  Tcflamcnr,  among  the  People 
 of  God,  that  his  Providences  wereruited  to  their 
 Manners,  and  they  were  conftantly  profperous  or 
 atflicted,  as  Piety  and  Virtue  Houriflicd  or  declined 
 among  them.  And  the  crying  Sins  of  a  Nation 
 cannot  hope  to  efcape  public  Judgments,  unlefs  they 
 be  prevented  by  a  general  Repentance  and  Humilia- 
 tion ;  it  being  only  in  this  Life  that  public  Bodies 
 and  Communities  of  Men,  as  fuch,  arc  liable  to 
 Punilhment. 
 
 Q^  If  bat  zvas  the  Service  enjoined  upon  thefe 
 Days  ? 
 
 A.  At  the  R'formrJicu,  when  all  Profc/fioffs  were 
 aboliflud  by  Reafon  of  the  Abulcof  them,  yet  for 
 retaining  the  Perambulation  of  the  Circuits  ot 
 Parilhes,  it  was  enjoined,  that  the  People  fliall, 
 ence  a  Year,  at  the  Time  accuUomed,  with  the 
 Curate  and  fubftantial  Men  of  the  Parifli,  walk 
 about  the  Parifhes  as  they  were  accuftomcd,  and 
 at  their  Return  to  Church  make  their  CommonPray-. 
 frs.  Provided  that  the  Curate  in  their  faid  com- 
 mon Perambulations,  ufcd  heretofore  in  the  Days 
 of  Roi^atious,  at  certain  convenient  Places,  Ihall 
 admonilh  the  People  to  give  Thanks  to  God,  in  the 
 beholding  of  God's  Benefits,  for  the  Increafe  and. 
 Abundance  of  his  Fruits  upon  the  Face  of  the 
 Earth,  with  the  Saving  of  the  loj  Pfalin  ;  at  which 
 Time  alfo  the  fame  Minifter  ihall  inculc.ite  this 
 and  fuch  Sentences,  Ciirfcd  he  be  that  iraujlatrth  tbe 
 Boiindi  and  Doles  of  Ijis  Neighbour.  Injuncfl.  Q.  Eliz. 
 1%,  19. 
 
 Q^  But  fine e  all  Cbrijlians  own  tbe  great  andzvon^ 
 dtrful  Efficacy  of  Prayer  ;  let  me  knon;  zvberein  tbe 
 Nature  '^Z' Prayer  conhfts  ? 
 
 A.  Prayer  is  the  Addrefs  of  the  Soul  to  God,  and 
 the  ylfcent  of  the  Mind  tozvards  Heaven ,-  which 
 receives  diiJerent  Names  according  to  thole  va- 
 rious Subjeds    the  Mind  is    employed  upon  in 
 
454  Rogation  Days. 
 
 fuch  Addrefles.  When  we  bewail  our  particular 
 Sins  with  Sorrow  and  fijll  Purpofes  of  Amendment, 
 it  IS  called  Confijion  ;  when  we  implore  God's  Mer- 
 cy, and  defire  any  Favour  from  him,  Petition  ;  when 
 for  the  averting  any  Evil,  Supplication  ^  when  we 
 exprefs  a  grateful  Scnfe  of  Benefits  received,  'Thankf-^ 
 giving;  when  we  acknowledge  and  adore  the  Di- 
 •  vine  Pcrfed:ions,  Praife ;  w 'en  we  beg  any  Thing 
 for  others,  it  is  ftyled  Inter ceffion.  So  that  in  all  thefe 
 A6ts  we  have  the  great  Honour  to  be  admitted  into 
 God's  Prefence,  and  to  treat  with  him  about  thofe 
 Things  which  chiefly  concern  our  own  Happinefs, 
 or  that  of  our  Neighbours. 
 
 Q-_  But  fine  €  God  knows  all  'things^  and  being  i?ifi^ 
 7iite  in  Goodnefs  is  ready  tofupply  us,  how  doth  it  ap- 
 pear neceflary  to  make  fuch  Addrefles  to  him  ? 
 
 A.  Prayer  is  neceflTary,  as  it  is  one  ofthehighefl: 
 Ads  of  religious  Worfhip,  whereby  we  acknow- 
 ledge God's  infinite  Perfedions,  and  own  our  entire 
 Dependance  upon  him ;  that  he  is  the  Fountain  of 
 all  Goodnefs,  and  that  we  are  nothing  but  Weak- 
 nefs  and  Imperfedion.     Befldes,  God  hath  efla- 
 biiflied  it  as  a  Means,  whereby  we  are  to  obtain 
 whatever  we  want   in  Relation  to  our  Souls  and 
 Mat.  vn.   Bo(jies ;  we  are  to  ajk  before  it  fiiall  he  given,  we 
 iiom.  viii.  Viwi'iijeek  before  wcjhall  find,  we  mufl  knock  before 
 '^-  itwiWh^  opened  unto  us.    And  he  hath  promifed  the 
 
 Afllflance  of  his  Ploly  Spirit  to  help  us  in  the  Per- 
 formance of  our  Prayers ;  and  hath  appointed  his 
 Heb.  vii.   ^Q.j  jQ  intercede  by  Virtue  of  his  Merits  for  their 
 ^^'  Acceptance.     So  that  a  Man  mufl  be  very  Atheifii- 
 
 cal,  that  forbears  paying  the  great  Creator  this  Ho- 
 mage that  is  due  to  him  ;  or  very  careiefs  of  his  Sal- 
 vation, that  negleds  fuch  admirable  Means  for 
 the  efi^eding  it. 
 
 Qj^  V/hat  hath  been  the  Pradice  of  the  World 
 in  this  Particular? 
 
 A,  The 
 
Ungafion  Days,  455 
 
 A.  The  mofi:  barbarous  Nations,  as  they  have 
 owned  the  Being  of  a  God,  fo  have  they  always 
 cxprefled  their  Rcfpcdl  and  Reverence  of  a  Deity, 
 in  making  AddrciTes  to  him.  And  thus  much  was 
 imported  by  their  offering  Sacrifices,  that  God  was 
 the  great  Sovereign  of  the  Univerfe,  that  all  good 
 Things  came  from  above,  and  that  from  his  Bounty 
 alone  they  could  exped:  a  Supply  of  their  Wants. 
 In  all  Ages  good  Men  have  in  this  Manner  con-' 
 flantly  exercifed  their  Devotion,  and  have  expofed 
 themfelves  to  the  utmoH:  Dangers  and  Hazards,  ra- 
 ther than  ncgled  their  Duty  in  this  Kind  ;  nay,  the 
 hWiTddJcfus  thusteRified  his  Obedience  and  Sub- 
 inifTion,  his  Love  and  Humility  ;  he  often  went 
 into  the  Places  of  Public  Worfliip,  and  frequently 
 retired  all  alone,  and  fpent  whole  Nights  in  the 
 Exercife  of  Prayer. 
 
 Q^  //  bill  ought  zve  to  pray  y^/r  f 
 
 A.  In  the  firif  Place,  we  ought  to  fcek  the  King-^  Mat.  vi; 
 dom  of  God  and  bis  Right eoitfnefs^  all  thofe  Things  33- 
 that  are  liecelTIuy  to  our  Salvation  :  That  God 
 would  be  pleafedto  illuminate  our  Underltandings 
 with  the  Knowledge  of  Divine  Truths :  That  he 
 would  pardon  our  Sins,  flrcngthen  our  Refolutions 
 of  better  Obedience,  and  allift  us  to  overcome 
 Temptations,  and  by  the  Help  of  his  Spirit,  en- 
 able us  to  walk  in  his  Ways  all  the  Days  of  our 
 Lives  :  That  as  to  this  World,  he  would  be  pleaf- 
 ed  to  fupply  us  with  fuch  a  Share  of  the  good 
 Things  of  it,  as  may  be  mod  agreeable  to  his 
 Wdl,  and  anfwer  the  Ends  of  his  univerdil  Pro- 
 vidence, and  may  molt  conduce  to  our  eternal 
 Welfare. 
 
 Q^  IVhat  Encouragement   have   zve  to  leg  the 
 Supply  qf  our  fpi ritual  and  temporal   Wants  ? 
 
 A,  The  infinite  Goodnefs  of  the  divine  Nature 
 
 always  ready  to  exert  and  communicate  itfelf  to 
 
 capable  Subjects,   and  that  univcrfal  Providence 
 
 G  g  4  whereby 
 
45^  Rogation  Days, 
 
 whereby  God  governs  the  World,  are  fufficient  Mo~ 
 tives  to  prevail  upon  us  to  approach  the  Throne 
 of  his  Majefty.  But  left  his  Greatnefs,  and  the 
 Senfe  of  our  own  Unvvorthinefs,  fliould  make  \iz 
 afraid,  and  keep  us  at  a  Diftance,  God  hath  been 
 gracioufly  pieaied  to  excite  us  to  the  Performance 
 ofthisI>uty,  by  Promifes  of  Succefs ;  that  he  zvill 
 
 ixxxvi.  V.    ready  to  forgive^  and  plenteous  in  Mercy  to  all  that  call 
 
 Mat.xxi.  ^^p^^^  ^^-^^j,  ,  q-^^^^  zvbatever  zvc /hall ajk  in  Prayer,  be- 
 lieving zvejhall  receive. 
 
 Q^  Upon  what  Conditions  hath  God  promi/ed  to 
 hear  our  Prayers  ? 
 
 I  John  V         ji^  The  great  Confidence  of  our  hcing  heard  muii 
 
 iii.'  22.  be  laid  in  q//;ing  according  to  his  IVtll^  and  in  fo^ 
 liciting  his  Favour  upon  fuch  Terms  as  he  hath 
 promifed  to  grant  it.  Which  implies,  that  when 
 we  beg  Pardon   for  our  Sins,  we  muft  refolve  to 
 
 xxvii'i.  9.  forfake  them ;  for  the  Prayers  of  the  ivicked  is  an 
 Abominalion  to  the  Lord  ^  That  we  be  ready  to 
 forgive  thofe  that  trefpafs  againft  us,  becaufe  it 
 
 Mat.  V.  7.  |g  j.j^g  merciful  Man  pall  obtain  Mercy :  That  when 
 we  afk  for  any  Virtue,  we  muft  be  furc  diligent- 
 ly to  feek  and  endeavour  after  it :  That  when  we 
 crave  the  Help  of  divine  Grace,  we  murt  be  ready 
 to  co-operate  and  concur  with  it;  for  to  him  that 
 
 2^^'"'  '^*  hath  Jhall  be  given,  and  from  him  that  hath  not,  Jhall 
 be  taken  azray  even  that  which  he  hath :  That  when 
 w^e  pray  for  any  temporal  Bleflings,  we  take  all 
 prudent  and  lawful  Means  to  acquire  them,  and 
 refign  ourlelvcs  entirely  to  the  Wifdom  of  his  Pro- 
 vidence, to  give  fuch  Succefs  to  our  Endeavours, 
 as  he  ffiall  think  moll:  conducing  to  our  Salva- 
 tion and  the  Good  of  others :  And  that  all 
 thefe  Petitions  for  fpiritual  and  temporal  Wants 
 be  offered  to  God  through  the  Merits  and  Me- 
 diation of  Jefus  Chrifl  only. 
 
 Q^  In  what  Manner  ought  we  to  pray  ? 
 
 A,  With 
 
Rogation  Djyi,  457 
 
 A.  With  fiich  Lozi'linr/s  of  Mind,  fiich  reverent 
 and  fcrioiis  Drpoytninit,  as  may  plainly  tcftify  the 
 Rcfped:  and  Veneration  we  have  for  God's  infinite 
 Majcfty.  With  that  Inlenjenefs  and  Application  of 
 thought,  as  to  engage  our  Hearts  as  well  as  our 
 Lips  in  his  Service.  With  Jiich  FcTvency  of  Affec- 
 tion, and  fuch  a  Mcafurc  of  Importunity,  as  may 
 fhew  how  defirous  we  are  of  the  Mercy  we  requeft, 
 and  how  highly  we  value  and  ellecm  what  we  afk 
 for.  With  fuch  a  Faith  as  confifts  in  firmly  be- 
 lieving we  fhall  receive  the  good  Things  we  de- 
 fire,  when  we  have  performed  thofc  Conditions 
 upon  which  God  hath  promifcd  to  bcftow  them. 
 To  all  which  we  mufi:  add  Conjhincy  and  Per- 
 feverance :  taking  all  Opportunities  for  it,  and 
 fpending  much  Time  in  this  Duty,  than  which 
 none  of  all  the  Duties  enjoined  by  the  Chrirti- 
 an  Relifi;ion  will  turn  to  a  better  and  more  com- 
 fortahlc  Account,  if  our  Hearts  and  Lives  be 
 but  anfwcrablc  to  our  Prayers. 
 
 Q^  Is  it  pojftble  to  avoid  all  wandering  Thoughts 
 ///  Pra\rr? 
 
 A.  Confidering  the  Frame  and  Conflitution  of 
 our  Natures,  and  the  clofe  Connexion  there  is 
 between  the  Body  and  Soul,  it  is  impofTiblc  but 
 that  when  we  are  at  our  Prayers,  our  Thoughts 
 may  be  diverted,  and  our  Intentions  interrupted 
 by  the  former  Imprefllons  of  Study  or  Bulincfs. 
 All  we  can  do  is  to  llrive  againfl  thcfc  Diftradions, 
 to  bewail  this  Weakncfs,  and  to  compofe  our 
 Thoughts  to  all  that  Scrioufncfs  our  Temper  and 
 Circumflances  will  pcrniit ;  to  recall  our  Minds  as 
 foon  as  we  perceive  they  run  out  upon  otherObjeols, 
 and  immediately  to  throw  away  all  fuch  Thoughts 
 as  arc  foreign  to  our  prefent  Employment.  What 
 makes  thefe  Diflracrions criminal,  is  when  w^e  wil- 
 lingly entertain  them,  and  mdulge  ourfclvcs  in 
 thinking  upon  other  Objects  without  Rellraint; 
 
 v.hca 
 
45 S  Rogation  Days, 
 
 wBen  we  keep  our  iinrcafonable  Paflions  under  n» 
 Government,  and  when  we  take  no  Care  to  com- 
 pofe  ourfelves  to  a  ferious  Temper  by  confidering 
 in  whofe  awful  Preience  we  appear. 
 
 Qj_  What  Prayers  are  mojl  acceptable  toGod^and 
 fnofi  neceflhry  for  us  ? 
 
 A.  Thofe  that  are  offered  in  Public  AjJemhlieSy 
 which  have  thefe  Advantages  above  private  Devo- 
 tions, that  God  is  mofl  honoured  and  glorified  by 
 fuch  Addreffes,  and  a  Senfe  of  his  Majefty  is 
 maintained  in  the  World  fomewhat  fuitable  to  his 
 moft  excellent  Greatnefs  and  Goodnefs,  when,  by 
 outward  Signs  and  Tokens  we  publifli  and  declare 
 the  inward  Regard  and  Efteem  we  have  for  his 
 divine  Perfedlions :  We  do  hereby  declare  ourfelves 
 Members  oftheBody  oiChrifl,  which  is  hisChurch ; 
 which  we  cannot  be  to  any  Purpofe,  without  ha- 
 ving Fellowftiip  with  God  and  one  another  in  all 
 Duties,  of  which  Prayer  and  Praife  are  the  chief. 
 To  fuch  AiTemblies  our  Saviour  Promifes  his  fpe- 
 cial  Prefence,  and  hath  appointed  a  particular  Or- 
 der of  Men  to  offer  up  our  Prayers  in  fuch  Places. 
 We  may  expedt  greater  Sue cefs  when  our  Petitions 
 are  made  with  the  joint  t^nd  unanimous  Confent  of 
 our  Fellow  Chriftians,  and  when  our  Devotions  re- 
 ceive Warmth  and  He?t  from  their  exemplary  ZeaL 
 Which  Conliderations  fhould  make  all  good  Chrif- 
 tians frequently  attend  the  Puplic  Worfhip. 
 
 Q^  L  this  Oh\\g2i\.\onJi{lfjcientIy  dJf charged  by  going 
 to  Church  071  Sundays  and  Holy-Days  ? 
 
 A.  It  is  to  be  wiflied,  that  all  Chriftians  were 
 conftant  in  attending  the  public  Worftiip  on  Sun^ 
 days  and  Holy-Days^  becaufe  it  is  likely  it  would 
 difpofe  them  to  repeat  fuch  Exercifes  of  Devotion 
 with  greater  Fervency.  But  confidering  that  among 
 the  Jews  there  was  a  Morning  and  Evening  Sacrifice 
 daily  offered  to  God  at  the  Temple  ;  and  that  the 
 3  Precepts 
 
Rogation  Days.  459 
 
 Precepts  of  the  Gofpcl  oblige  us  to  pray  always, 
 and  to  pray  zvithout  ceajing^  and  that  the  ancient  i^-^e^^"* 
 Prophets  exprefsly  declare,  that  there  fliould  be  as  Jrheff.*. 
 frequent  Devotion  in  the  Days  o{  Chrift^  as  there  ^i- 
 had  been  in  former  Times  ;  that  Prayers  JJjall  be  ,^^ '  "**** 
 made  unto  him  continual h\  and  daily  jhall  he  bepraifed: 
 Confidering  thefe  Things,  I  fay,  as  Prayer,   the 
 Chriflian  Sacrifice  fliould  be  offered  Morning  and 
 Evening  in  public  Affemblies ;  fo  they  that  have 
 fuch  Opportunities,  and  are  not  lawfully  hindered 
 fhould  endeavour  fo  to  regulate  their  Time,  as  to 
 be  able  Conftantly  to  attend  fuch  a  great  Advan- 
 tage to  the  Chriflian  Life.    And  as  thofe  who  have 
 Leifure  cannot  better  employ  it,  fo  they  mull  have 
 but  little  Concern  for  the  Honour  and  Glory  of 
 God,  who  negledls  fuch  Opportunities  of  declar- 
 ing and  publilliing  his  Praife. 
 
 Q^  Is  Family  Prayer  a  Duty  incumhent  upon  him 
 who  is  the  Mafter  of  it  ? 
 
 A,  A  Mafler  of  a  Family  being  anfwerable  to 
 God  for  the  Welfare  of  thofe  Souls  that  are  under 
 his  Care,  I  cannot  well  underftand  how  a  Senfe  of 
 Religion  can  be  maintained  in  fuch  a  Family, 
 without  the  Exercife  of  daily  Devotion  in  it,  as 
 fuch  a  Society.  This  is  the  beft  Method  to  con- 
 firm and  efVabliih  his  Children  and  Servants  in  the 
 Pradice  of  their  Chriflian  Obligations,  and  an  ad- 
 mirable Means  to  draw  down  the  Bleflings  of  God, 
 when  in  a  Body  they  daily  acknowledge  his  divine 
 Perfediions,  and  fupplicate  his  fivour  for  the 
 Mercies  they  ftand  in  need  of  Nor  may  this  De- 
 votion be  negleded  at  our  Meals,  for  we  ought  to 
 beg  the  BlefTing  of  God  upon  thofe  good  Crea- 
 tures provided  for  our  Ufe,  finceit  is  by  the  IVord 
 of  God  and  Prayer  that  they  are  fandified  to  us.  1  Tiuu  jy. 
 The  Principles  ot  Natural  Religion  teach  us  thank-  ^ 
 fully  to  acknowledge  the  Benefits  we  receive  ;  and 
 this  particular  Inftance  of  it  had  fufficient  Ground 
 
 from 
 
Som.  xiv. 
 6. 
 
 460  Rogation  Days. 
 
 Mat.  xiv.  £j.Qj^  ^]-)g  Example  of  Chrift  and  his  holy  Apoftles, 
 Mark  41.  all  the  Evangelijis  declaring  that  our  Saviour  bleJJ'ed 
 Luke  IX.  ^jj^j  ^•^?'z;<f  Ihanks  before  Meat ;  the  fame  St.  Luke 
 loiinvi.  relates  of  St.  Paul ;  and  even  St.  Paul  hirofelf 
 Vn  •■  fpeaks  of  it,  as  the  known  Pradlice  of  the  Church 
 35.  among  Chriftians. 
 
 Q^  Wherein  confifts  the  Spirit  of  Prayer,  or  when 
 may  we  be f aid  to  pray  by  the  Spirit  ? 
 
 A.  When  we  approach  the  Majefty  of  Heaven, 
 with  all  fuch  devout  Affedtions  and  holy  Difpofi- 
 tions  of  Mind,  as  are  wrought  in  us  by  the  power- 
 ful Adifiance  of  the  blefled  Spirit.  When  we  con- 
 fefs  our  Sins  with  hearty  Sorrow  and  Shame,  and 
 with  firm  Refolutions  of  better  Obedience.  When 
 we  beg  God's  Mercies  with  a  lively  Senfe  of  our 
 own  Wants,  and  vvith  an  entire  Confidence  in  his 
 infinite  Goodnefs.  When  we  refign  our  Wills  to 
 him,  and  depend  upon  the  Wifdom  of  his  Provi- 
 dence in  all  thofe  temporal  Blefiings  and  Deliver- 
 ances we  expcd;  from  him.  When  we  fliew  forth 
 his  Praife  not  only  with  our  Lips,  but  in  our  Lives, 
 by  giving  up  ourfclves  to  his  Service.  As  for  the 
 Infpiration  of  the  Matter,  and  the  Expreffions  of 
 our  Prayer;  that  was  an  extraordinary  Gift,  only 
 temporary,  and  long  fince  ceafcd,  and  intended 
 only,  as  other  miraculous  Gifts  were,  for  the  firft 
 Propagation  of  the  Gofpel. 
 
 Q^  What  are  //:?f^;r^/ Advantages  o/'z/j^  frequent 
 and  devout  Exercife  of  this  Duty? 
 
 A.  The  conftant  Exercife  of  Prayer  is  the  beft 
 Method  to  get  the  Maftery  of  our  evil  Inclinations, 
 and  to  overcome  our  vicious  Habits.  It  preferves 
 a  lively  Senfe  of  our  Duty  upon  our  Minds,  and 
 fortifies  us  againfi:  thofe  Temptations  that  conti- 
 nually afiault  us.  It  raifcs  our  Souls  above  this 
 World,  by  making  fpiritual  Objcdls  familiar  to 
 them  ;  and  fupports  us  under  the  Calamities  and 
 Crofles  of  this  I  ife,by  fanclifyingfuch  Afflidlions. 
 
Rogation  Days,  4^1 
 
 It  leads  us  gradually  to  the  Perfection  of  Chriflian 
 Piety,  and  preferves  that  Union  between  our  Souls 
 and  God,  in  which  our  fpiritual  Life  confifts. 
 Without  it  we  in  vain  pretend  to  difchargc  thofc 
 Duties  that  arc  incumbent  upon  us  as  Chriftians, 
 or  to  profper  in  our  temporaJ  A  flairs,  which  muft 
 have  God's  Bleffing  to  crown  them  with  Succcfs. 
 
 The     PRAYERS. 
 
 I. 
 
 ALMIGHTY  God,    who   hath  promifed  to  For  Gods 
 hear  the  Petitions  of  them  that  af[^  in  thy  Accep-^ 
 Son's  Name;  I  bcfeech  thee  mercifully  to  incline  oTr^p^y- 
 thine  Ears  to  me,  when  I  make   my  Prayers  and  '^"* 
 Supplications  unto  thee ;  and  grant  that  I  may  fo 
 faithfully  afk  according  to  thy  Will,  that  I   may 
 effedtually  obtain  the  Relief  of  my  Neceflities,  to 
 the  fetting  forth  of  thy  Glory,  through  Jcfus  Chrijl 
 my  Lord.     Amen, 
 
 IL 
 
 OGOD,    heavenly  Father,  who  by  thy  Son  For  tsm- 
 Jefiis  Chrijl  hath  promifed  to  all  them  that  p°'^J^^^'^' 
 feek  thy  Kingdom,  and  the  Righreoufnefs  thereof,    °  * 
 all  Things  necelTary  to  their  bodily  Suftenancc; 
 fend  us,  I  befeech  thee,  fuch  feafonable  Weather 
 as  may  preferve  to  our  Ufe  the  kindly  Fruits  of 
 the  Earth,  and  that  in  due  Time  v\'e  may  enjoy 
 them.     I  acknowledge,  O  Lord,  that  it  is  from 
 thy  Gift  that  the  Rain  doth  fall,  the  Earth  is  fruit- 
 ful, Beafts  increafe,  and  Fiflies  do  multiply;  and 
 though  for  our  Sins  we  have  worthily  defervcd 
 Scarcity  and  Dearth,  and  have  juftly  expofed  our- 
 felves  to  be  puniflied  with  great  Sicknefs  and  Mor- 
 tality, and  to  be  delivered  into  the  Hand  of  our 
 Enemies ;  yet    for  the  Sc7ke  of  thy  blell'cd  Son, 
 and  upon  our  own  true  Repentance,  fend  us  Cheap- 
 
 nefs 
 
4^^  Rogation  Days, 
 
 nefs  and  Plenty,  healthful  Scafons,  Unity,  Ve^ce, 
 and  Concord  :  Deliver  us  from  Lightning  and 
 T^mpeft,  from  Plague,  Peftilcnce,  and  Famine, 
 from  Battle  and  Murder,  and  from  fudden  Death. 
 Increafe  the  Fruits  of  the  Earth  by  thy  heavenly 
 Benedidlion,  and  grant  that  we  receiving  thy  boun- 
 tiful Liberality,  may  ufe  the  fame  to  thy  Glory,  the 
 Relict  of  thofe  that  are  needy,  and  to  our  own 
 Comfort,  through  JeJusChrift  our  Lord.    Amen. 
 
 III. 
 jor  avert,  f^  ALMIGHTY  God,    who   in   thy  Wrath 
 l^ems."^^"  ^^  ^^^^  ^^"^  ^  Plague  upon  thine  own  People 
 in  the  Wildernefs,  for   their  obflinatt  Rebellion 
 againft  Mofes  and  Aaron  ^  and  alfo  in  the  Time  of 
 King  David  didft  flay  with  the  Plague  of  Pefti- 
 lence  threefcore  and  ten  thoufand ;    be  merciful 
 to  thy  linful  People,    who  have  fo  many  Ways 
 provoked  thy  Wrath,  that  we  are  afraid  of  thy 
 Judgments :  Remember  not,  Lord,  our  Sins,  nor 
 the  Sins  of  our  Forefathers,  but  according  to  the 
 Greatnefs  of  thy  Mercies,    think  thou    upon  us 
 for  thy  GooHnefs-fakc.     Turn  us,  O  Lord,  and  fo 
 let  thy  Anger  ceafe  from  us.     Be  favourable,  O 
 Lord,  be  favourable  to  thy  People,  who  turn  to 
 thee  in  Weeping,  Falling,  and  Praying.     Thou 
 fpareft  when  we  deferve  Punifliment,  and  in  thy 
 Wrath  thinkeft  upon  Mercy.     Spare  thy  People, 
 good  Lord,  fpare  them,  and  let  not  thy  Heritage 
 be  brought  to  Confulion.     Hear  us,  O  Lord,  for 
 thy  Mercy  is  great,  and  after  the  Multitude  of 
 thy  Mercies  look  upon  us,  through   the   Merits 
 and  Mediation  of  thy  blefTed  Son  Jefus  Chrijl  our 
 Lord.    Amen. 
 
 CHAP. 
 
(  463  ) 
 
 CHAP.    VIL 
 
 ember  Daps  tu  aLl&itfim-GEleefe, 
 
 Q^  Tj/'HAT  Fall  doih  the  Church  ohferve  at  this 
 Time  ? 
 A.  The  Second  Seafoii  of  the  Emher  Days ;  which 
 are  the  IVedneJdajy  Friday^  and  Saturday  after  the 
 Fead  o{  Pentecoji ;  Trinity  Sunday,  which  imme- 
 diately follows,  being  one  of  the  Stated  Times  for 
 Ordinations. 
 
 Q^  JVhat  do  you  mean  hy  Ordination  ? 
 
 A.  A  Privilege  peculiar  to  the  Character  of  a 
 B'lfjop,  who  is  a  Governor  in  the  Church  of  God  ; 
 whereby  he  con^'cys  Authority  to  fome  to  preach 
 the  Gofpel,  and  to  adminiller  the  Sacraments,  who 
 are  called  Prejhyters^  and  from  whence  is  derived 
 our  Word  Priejf ;  and  to  others  to  be  Aflillants  to 
 himfelf  and  the  Prcpyters  in  their  fpiricual  Admi- 
 niftrations,  who  are  called  A'^^<?«5;  which  is  per- 
 formed by  Prayer  and  the  Impofition  of  Hands :  A 
 folemn  Ceremony  of  BlefTing  and  devoting  Pcrfbns 
 to  the  facred  Functions.     For  as  the  laying  the 
 Hands  upon  the  Head  was  a  Rite  of  Benediction 
 ufed  by  Jacob  inble(lingy(?/e^/)/j's  Children,  and  by  Gen.xiviii. 
 Mofes  in  blefling  JoJ^ma  ;  fo  by  the  Sinners  laying  J**^^ 
 their  Hands  on  the  Heads  of  the  Sacrifice,  it  ap-  xxxiv, 
 pears  that  it  was  a  Ceremony  ufcd  in  devoting  9* 
 Things  to  God  ;  upon  which  Account  this  was 
 appropriated  to  the  Ordination  of  the  Church-men^ 
 who  are  to  be  blelTcd  and  devoted  to  God,  and  was 
 made  ufe  of  to  exprefs  that  Right  and  Authority 
 which  Perfons  do  receive  together  with  it ;    for 
 the  Exercifo  and   Difcharge  of  their  Minijlerial 
 Fun^ion. 
 
 Q^  IVbaf 
 
4^4  Ember  Days. 
 
 Q.  What  Foundation  is  therefor  this  Subordination 
 of  Church  Officers  from  the  Inflitution  of  Tefus 
 Chrift?  -^    -^ 
 
 10. 
 
 Luke ' 
 
 Heb.  V.  A'  Our  Bkffcd  SavioiiTy  while  here  upon  Earth, 
 was  himfelf  the  great  Shepherd  and  Bijhop  of  Souls 
 and  Hjgh-Prieft,  called  of  God,  who  in  his  Life-time 
 eftabliflied  under  himfelf  two  diltin6l  Orders  of 
 Church  Officers,  the  one  fuperior  to  the  other,  viz. 
 the  'Twelve  Apoftles  and  the  Seventy  Difcipksi  who 
 ^'  1-  are  fo  diftinguiflied  from  one  another,  that  it  im- 
 plies a  Diftin61ion  in  their  Office,  they  are  menti- 
 oned apart  by  different  Names,  and  fent  forth  at 
 different  Times.  In  which  Eilabliffiment  our  ^^- 
 viour  kept  as  nigh  to  the  Form  in  ufe  among  the 
 JewSy  as  was  poffible;  who  had  their  High  Priefts, 
 the  Priefts y  and  the  Levitcs. 
 
 Q.  How  doth  It  appear  that  the  Office  of  the  Apoftles 
 was  fuperior  to  that  of  the  Seventy? 
 
 A.  This  is  evident,  not  only  from  our  Saviour's 
 particular  Care,  Solicitude,  and  Interceffion  for 
 thefe  Twelve,  and  his  diligent  inftrufting  and  teach- 
 mg  them  more  than  the  reft  of  his  Followers,  re- 
 vealing to  them  the  Myfteries  of  the  Kingdom  of 
 Heaven  ;  but  from»  hence  alfo,  that  the  Succelfors 
 of  the  Apoftles  were  chofcn  out  of  the  Seventy  ;  and 
 that  MatthiaSy  who  was  ordained  into  the  Place  of 
 JudaSy    is  by  the  Ancients  affirmed  to  be  of  that 
 Number;  which  argues  the  y^^ip/i/ifs  to  be  fuperior 
 to  the  Seventy,  otherwife  it  had  been  no  Advance- 
 ment to  the  Seventy  to  have  fucceeded  them.     Bc- 
 Luke  X,   '  ftdes,  the  Apoftles  cxercifed  Powers  which  were  not 
 "•  9-         common  with    the  Seventy,  as  clearfing  the  Lepers, 
 and  raifing  the  Dead ;  and  our  Saviour,  after  his 
 Refurredtion,  gave  them  a  fecond  folemn  Miffion, 
 whereby  thefe  peculiar  fpiritual  Powers  were  in- 
 creafed. 
 
 Q.  V]/liat  Powers  did  the  Apoftles  exercife  which 
 the  Seventy  were  not  endowed  with  ? 
 
 A.  The 
 
in  Whitfun-Week,  4^5 
 
 A.  The  Power  oUmpofition  of  Hands  in  Ordi-  Aftj  vi. 
 nations,  as  is  plain  in  the  InfHtution  of  Deacons  i 
 who.  though  chofen  by  the  reft  of  the  Dilcipies 
 yet  they  were  fet  before  the  Apoftles,  and  when 
 they  had  prayed,  thev  laid  their  Hands  on  them. 
 The  Power  of  confiniiing  baptifed  Chriftians;  forAftsvm. 
 when  St.  Philip  had  converted  and  baptifed  the 
 Men  o^  Samaria,  the  Apofles  lent  St.  Pdfr  and  St. 
 Johnlo  lay  their  Hands  on  them,  that  they  might 
 receive  the  Holy  Ghojl :  The  Power  of  Junjdiaion 
 and  AiUhoriiy  to  govern  the  Church,  as  is  evident 
 in  the  Cafe  of  Diotrephes  a  Prclbyter  ;  whom,  for 
 not  giving  Heed  to  St.  Johns  Letters,  and  for 
 his  Rejeaion  of  fome  faithful  People  from  the 
 Catholic  Cummunion,  without  Caufe,  and  with- 
 out Authority,  St.  John  the  Apoftie  threatened, 
 that  when  he  came,  he  would  remember  his  Deeds ;  3]<^^^^- 
 which  would  have  been  to  no  Purpofe,  if  he  had 
 not  bad  coercive  Jurifdidtion  to  have  puniHied  his 
 
 Delinquency.  j  o  u-   xi- 
 
 Q.  But  was  not  this  Superiority  and  Subjection 
 among  the  ecclefiaftical  Orders  temporary,  and  to  ceajc 
 with  the  Pcr/ons  of  the  Apoftles  P 
 
 A.  Thefe  Powers,  peculiar  to  the  fuperior  Order, 
 being  neceffary  for  the   Good  Government  of  the 
 Church,  it  is  plain  in  Fatlthey  did  not  expire  with 
 the    Apoftles.     But  as  our   Saviour  glorified  no^w^^.y.  5. 
 himfelf  to    be   an   Hgh-Prujl,  but  had    his  Com- 
 miflion  from  God  the  Father;  fo,  after  his  Refur- 
 retlion,  he  inverted  the  Apoftles   with  the    fame 
 Commiffion  his  Father  had  given   unto    him.     As  ^^^^^^ 
 my  Father  had  Jent  mc,  even  fof aid    I  you  j   and  /ze  2,,2..&.. 
 breathed  ontkcrn,  and  faid  unto  ihcrn.    Receive  ye  tne 
 Holy  Ghojl.     in  which  CommiiTion  is  plavjly  con- 
 tained the    Authority  of  ordaining  oihers,  and   a 
 Power  to  transfer   that    Commiffion    upon  others, 
 and  thofe  upon  others  to  the  End  of  the    World. 
 And  to  (hew  that  it  was  not  mcrdy  perfcn?!  -u  the 
 
 H  h  Apojtles, 
 
4^*6  Ember  Days 
 
 ApoJlkSy  our  ..S'^mc7/,rpromifes  to  be  with  them  and 
 their  SucceiTors  in  the  Execution  of  this  Commii- 
 Mat.xxvih.  fion  always,  even  unto  the  End  of  the  World.     And 
 ^^"  in  Purfuance  of  this  Commiffion,  the  Apoftles  or- 
 
 dained5//7io^5inallChurches,particnlarly  St.JfxmfS 
 at  Jenifaleniy  Epaphrodikts  at  Philippic  as  St.  Paul 
 did  Titus  at  Crete,  that  he  liiould  fet  Tilings  in  or- 
 der  that  were  wanting,  and  ordain  Elders  in  every' 
 Tit.  1.3.  Qiy^  ^jid  rebuke  with  all  Authority ,  (the  true  Cha- 
 rafters  of  epifcopal  Powers)  and  Timothy  at  Ephe- 
 fus,  even  after  the  Pre/hytery  was  formed  and  fet- 
 tled; St.  Paul  having  laboured  among  them  for 
 three  Years  together.  And  there  can  be  no  other 
 Reafon  given,  why  in  the  Primitive  Language  of 
 the  Church,  Bi/Iwps  are  ftyled  Apojlles,  but  becaufe 
 they  fucceeded  in  the  Apojlolical  Superiority.  And 
 there  cannot  be  a  greater  Evidence  that  fuch  a 
 Superiority  was  not  to  be  temporary ^  but  perpctualy 
 than  the  univerflil  Practice  in  the  pureli  Times 
 when  they  had  no  worldly  Encouragements,  but 
 the  Chief  among  them  cxpc8,ed  to  be  the  firit 
 Martyrs. 
 
 Q.  What  icas  the  PraHice  of  the  Primitive  Church 
 in  refpeB  to  the  Government  of  it  ? 
 
 A.  The  Chriftian  Church,  in  the  Ages  next  fuc- 
 
 ceeding  the  Apoftles,  gives  full  Teftimomy  in  Be- 
 
 P,  half  of  £/;2/?c)/?(7/ Government.     Some  writers  that 
 
 pifi.  ad  '  atteft  this,  lived  in  the  very  Days  of  the  Apoftles 
 
 ^°r'"cdi    ^"^  were  their  immediate   Difciples ;  and  others 
 
 jiin."        there  are  that  fucceded  thofe  that  were  Difciples 
 
 Hy«/^;.j. &Q^   the  Apoftles;  which  makes  them   competent 
 
 ibid.  p.  2.  Witneffesof  the  Matter  of  Fact  that  is  in  Quettion. 
 
 St.  Clement y  who  converfed  with  the  Apofles,  men- 
 
 Xionsthree  Orders  o^  Church-Officers  in  his  Time; 
 
 and  particularly  diftinguifhes  the  Bi/Iiop  i'vom  the 
 
 Pre/Ijyter.     St.  IgnaiiuSy  who  m    the  Life-time  of 
 
 fomeof  the  Apoftles,  was  Bi/Jiop  o(  Antiochy  is  full 
 
 and  exprefs  for  the    Derivation   of  the  fuperior 
 
 Order 
 
i?i  Wkif/im-WeeL  '  4^7 
 
 'Ord,tr  from  tbeApoftles.  And  it  is  not  to  be  ima- 
 gined that  tlie  Chriftian  Church  would  ever  have 
 admitted  Bifhops  fo  univerfally,  as  it  is  apparent 
 they  did  it  in  St.  Ignatms's  Time,  when  lome  of 
 the  Apodles  were  living,  had  not  fome  ot'  them 
 derived  their  Authority  from  the  Apoftles  imme^ 
 diately  ;  of  which  we  have  Afflirance  from  Eccle- 
 liallical  Ilittory.  The  Writers  of  the  next  Age, 
 Jujlin  Martyr,  Hegefip-pus,  Clemens  Alexandrinus,  and 
 Jrenceusy  confirm"  the  lame  Thing.  All  thefe  are 
 fupported  by  the  Teftimonies  of  Tcrtullian,  Ongcn, 
 and  St.  Cyprian,  who  Hourifhedin  the  Age  follow- 
 ing. And  to  ftrengthen  all  this,  we  have  con- 
 veyed to  us,  by  Eufebius,  the  Succeifion  oi  Bijliop^ 
 from  the  Apoftles  In  fome  great  Churches,  fuch 
 QiSjerufakm,  Rome,  Antioch,  Siud  Alexandria ;  and 
 it  is  rcafonable  to  judge  of  the  Government  of 
 thofe  Churches  that  were  not  known,  from  thofe 
 that  were. 
 
 Q.  l^Phat  appears  pWmfro?n  thefe  Primitive  Re- 
 cords and  Pradlice  of  the  Churcb  ? 
 
 A.  That  their  Church-government  was  formed 
 according  to  the  Model  given  by  our  Lord  him- 
 felf,  and  by  his  Apoftles  after  him^  He  was  him- 
 felf  the  Great  Shepherd  and  BifJiop  of  his  Church 
 Avhile  upon  Earth,  and  his  immediate  Province 
 was  Jud^^a.  The  twelve  Apoflks,  whom  he  chofe, 
 were  his  Prefjyters,  whom  he  fent  by  two  and 
 two  through  his  Province,  to  teach  and  to  preach 
 under  him  the  Things  pertaining  to  the  Kingdom 
 of  God.  The  Vet'g;?^;'  he  called  out  to  be  Mini- 
 fters  to  both,  and  he  had  the  fuprcme  Care  and 
 Charge  of  all.  After  his  Rcfurre6lion,  he  gave 
 an  ample  Commjffion  to  his  Apofties,  to  go  and 
 make  a//  Nations  his  Difciples,  and  as  his  Father  had 
 fent  him,  fo  fent  he  them,  and  they  were  to  be  in  his 
 Stead  as  AmbaJJadorsfor  him,  to  bcjtech  Men  tQ  be  re- 
 conciled to  God,  and  to  continue  this  Office  to  the 
 .     H  h  2  End 
 
468  Ember  Days 
 
 End  of  the  World.  And  becaufe  the  Harveft  was 
 great,  and  the  Labourers  few,  when  they  had  con- 
 verted any  Number  of  People  to  the  Chriftian 
 Faith,  they  took  Care  to  ordain  Prefbyters  and 
 Deacons,  to  labour  among  them,  referving  to 
 themfelves  the  Chief  Care  of  the  Churches  they 
 had  planted,  till  they  fhould  find  fit  Perfons  to 
 •whom  they  might  commit  it:  And  for  this  End 
 took  along  with  them  Companions  in  their  La- 
 bours, to  whom,  after  they  had  trained  them  up 
 in  the  holy  Office,  they  committed  the  fame  Ple- 
 nitude of  Power  with  themfelves,  and  either  placed 
 them  overparticular  Churches  already  planted,  as 
 Paul  did  'Timothy  and  TituSy  or  fent  them  to  preach 
 the  Gofpel,  and  plant  Churches  where  there  are 
 none.  So  that  the  Imparity  obferved  by  the  Pri- 
 mitive Churches^  was  of  Divine  and  Apojiolical  Ori- 
 ginal, and  conveyed  down  to  them  from  the  Foun- 
 tain itfelf. 
 
 Q.  But  do  not  the  H'^ords  Bifliop  and  Prefbyter,  in 
 Scripturcy  Jometimes  denote  the  fame  Office  ? 
 
 A.  It  is  granted  that  thefe  Words  were  at  firfl: 
 often  ufed  promifcuoufly  to  denote  either  Order; 
 and  generally  that  which  we  now  call  the  Order 
 of  Priejls,  But  then,  as  in  that  Time,  the  fuperior 
 Order  were  called  ApoJHes ;  fo  the  Office  of  thefe 
 PreJbyterSy  who  are  here  fuppofed  fometimes  in 
 Scripture  to  have  the  Name  of  BiflwpSy  was  not 
 to  ordain  Elders,  or  to  exercife  Jurifdiftion,  as 
 thofe  do  who  now  have  the  Name  of  Bi/bops  ap- 
 propriated to  them.  This  clearly  appears  by  the 
 Charge  given  to  Timothy  the  firft  Bifhop  of  Ephe- 
 Jus,  how  he  was  to  proceed  againft  his  Prejhyters 
 when  they  trangreffed  ;  to  fit  in  Judgement  upon 
 them,  to  examine  Wilnefles  againft  them,  and 
 pafs  Cenfures  upon  them.  Againjl  an  Elder,  that 
 j.Tim.v.g.  is>  ^  Prefbyter,  yeceive  not  an  Acciijation,  but  before 
 two  or  three  WitneffeSy  and  ihem  that  fin  rebuke 
 before  ally  that  others  alfo  may  fear.  And  one  may 
 —  as 
 
in  Whitfun-Week,  4^9* 
 
 as  well  pretend  there  was  no  Difference  between 
 the  Office  of  an  Emperor  and  a  General  of  an  Army^ 
 becaufe  the  Word  Jmperator  is  applied  to  both  ; 
 as  to  prove  a  Parity  between  Church  Officers 
 from  the  promifcuous  Ufe  of  the  Word  Bijhop. 
 
 Q.  But  was  not  a  Bipiop  aiiciently  no  more  than  a 
 Pa/lor  of  a  particular  Congregration  ? 
 
 A.  It  is  plain,  I    think,   from  the  Condition  of 
 the   firft    Churches    that   were    eftablifhed,   that 
 the  BiJJiop  had  the  Over-fight  of  feveral  Congre- 
 gations, which,  as  to  the   Church    of  Jerufakmy  hEki'm. 
 is  neceflarily  inferred  from  the  particular  Number  JJ;  j^^ 
 of  Converts;  from    the   general    Expreffions   of 
 wonderful   Acceffions ;  from  the  Jealoufy  of  the  ch.  5.  14. 
 Scribes  and  PharifeeSy  who  apprehended   that  all 
 jfcrufakm  would  foon  become   Chriftians ;  ffom 
 the  farther  Accounts  of  its  Increafe,  and  of  the 
 great  Multitudes  that  were  added  to  it.     And  we  *^''"*  **' 
 may  judge  the  Church  of  Antioch  too  great  for 
 one  Congregation,  from  the  Multitudes  faid  to  be  '^- ''"'•*• 
 converted,  from  the  Number  of  Apoftles  and  ex- 
 traordinary Labourers  refiding  in   that  City,  and  *^^'''*  ^^* 
 from  the  Conjundion  of  y^zys  and  Gentiles  under 
 the  common  Title  2iW(\  Profeflion  of  Chriftianity, 
 Thefe  firft  Churches,    thus  governed  by  Bifhops, 
 were  not  fingular  in  their  Conftitution  ;   but  all 
 other  Churches  of  the    Apojlles  planting,  were  of 
 the  fame  Kind,  defigned  for  the  like  and  yet  far- 
 ther Increafe.     And  thefe   feveral  Congregations 
 of  Believers  made   but  one  Church  ;    St.  James, 
 our  Lord's  Brother,  being  ordained  BiJJiop  of  the 
 Church  oijerujalem  by  the  Apoftles,  immediately 
 upon    our  Saviours   Afcenfion.     And    after  St. 
 Pcter^  the  Government  of  the  Church    of  Antioch 
 was  committed  to     ErodiuSy    who  was  fucceeded 
 by  Ignatius, 
 
 Q.  What  Light  is  there  from.  Scripture  Jar  this    ■ 
 Method  oj governing  the  Church  ? 
 
 H  h  3  A,  In 
 
)^yo  Efiiber  Days 
 
 ■^^^.  A.  In   the   Iliftory  of  St.  Paul  we  find,  U'hcn 
 
 xix.'g.  ^°  in  3ny  Place  he  had  converted  a  competent  Num- 
 ber, he  took  Care  to  improve  them  in  the  Know- 
 ledgeof  the  Truth;  and  as  thefe  Converts  were 
 made  Partakers  of  the  fame  common  Doftrine 
 and  Faith,  fo  they  were  to  be  perpetually  united 
 by  a  Communion  in  Worfliip,  in  Prayer,  and  the 
 Sacraments  ;  being  obliged  to  aficmble  thcmfelves 
 together  for  that  End  under  the  Apoftle,  the 
 Church  OIHcer  that  converted  them.  But  when 
 he  was  called  topreach  the  Cofpel  in  other  Places, 
 it  was  ncceflarv  to  ordain  fuch  Church  Oificers  as 
 might  take  Care  af  the  Church  in  the  Doclrineand 
 Dilcipline  of  it;  and  others  to  take  Care  of  the 
 Poor,  left  theformcrfhould  be  hindered  in  tlieirfpi- 
 ritual  Adminiflrations.  Now  this  Conflitution  did 
 not  take  away  the  Relation  the  Apoftle  had  to  fuch  a 
 Church,  theOfliccrs  he  had  conftituted  a61ing  in 
 Subordination  to  him,  whether  prefcnt  or  abfent  : 
 As  is  plain  in  his  Proceedings  upon  the  Cafe  of 
 Scandal  given  in  the  Church  of  Corinth,  and  v.'hen 
 fome  Teachers  in  the  fame  Church  began  to  fet 
 thcmfelves  up  in  Oppofuion  to  the  Apoftle,  he  af- 
 ferts  his  Authority  and  his  Relation  to  them.  But 
 when  his  Province  was  lb  far  extended,  that  he 
 could  not  vifit  every  Parthimfelf;  and  his  Com- 
 munication by  Letters  would  not  anfuer  all  the 
 Occafions  of  thofe  Churches  he  had  planted,  he 
 did  not  refign  all  Authority  into  the  Hands  of 
 every  particular  PreJJjyiery,  but  fent  Perfons  not 
 only  endowed  with  extraordinary  Gifts,  but  with 
 Apoftolical  Power,  to  ordain  Elders,  topreach  the 
 Gofpel,  to  end  Difputes,  to  cenfure  the  Irregu- 
 lar, whether  of  the  Clergy  or  People;  and  by 
 all  Means  to  provide  for  the  Welfare  of  thole 
 Churches  committed  to  them.  Of  this  Kindwere 
 Barnabas^  Timothy,  Titus,  Crtfcens,  Epophrcditus^ 
 and  Sojihenes :  Thefe  governed  thofe  Churches, 
 over  which  they  were  appointed,  by  full  Apoftoli- 
 
in  JVhitftifuWeek*  47^ 
 
 calPower,  which   was  tranfmitted   to   their  Suc- 
 ceirors. 
 
 Q.  But  doth  not  St.  Jerome  .g-/7'c  another  Account  of  w^^Yon. 
 the  Original  o/Epifcopacy,  andajjirin  that  the  Church  ?^.^^^^^' 
 Tvas  at  fir  J},  governed  by  a  Cmmnon  Council  or  Cellfgeof  cay.i.  7: 
 Prefbyters,   till,  Divi/ions   reigning    by   Reafon    of 
 Parity,  it  zoas  decreed  over  all   the  World,  that    one 
 from  among  the  Vreibyttrs  fiould  bechofen  out  of  the 
 Rcfty  and  be  called  more  peculiarly  their  Bifhop  ;   to 
 lohom  the  Care  of  the  zohoie  Church  Jhould  appertamy 
 that  all  Seeds  and  Occafions  of  Schifm  might  be  taken 
 away  ?  Which  univerfal  Decree  isluppofed  to  be 
 made  about  the  Year  140. 
 
 A.  The  Reafons  that  St.  Jerome  gives,  are  cer- 
 tainly very  much  for  the  Advantage  of  Epifcopal 
 Government.  But  allowing  this  Teftimony  to 
 bear  the  Senfe  the  Advefaries  of  Epiicopacy  put 
 upon  it ;  we  muft  confider  that  SfUjerome  fiouriflied 
 in  the  latter  End  of  the  Fourth  Century  ;  apd  con- 
 fequently  is  not  fo  competent  an  Evidence  of  this 
 Matter  of  Fa8,  as  thofc  are  who  lived  in  the 
 Apoftles'  Days,  and  in  the  Timeof  their  Succeffors; 
 yet  however  he  expreffed  himfelf,  when  he  refented 
 the  Treatment  of  the  Bifiop  o{  Jei-njakm,  who  ex- 
 ercifed  his  JurifdiiHon  over  him  farther  than  he 
 thought  it  might  be  jullly  extended  ;  or  wheu 
 he  endeavoured  to  curb  the  Infolence  of  the  Dm- 
 cons,  who  began  to  advance  themfelves  above  the 
 Prejhyters ;  in  other  Places  hetalks  after  a  different 
 Rate,  and  makes  Bifliops  to  be  the  Succeffors  to  the 
 ApofleSy  as  well  as  the  Reft  of  the  moft  eminent 
 i'athers  had  done  before  him,  and  even  when  he  ^^IX^']^ 
 rpeaks  moft  for  a  Parity,  m-akts  Ordination  pecu-^-'i^^i^g, 
 liar  to  the  Bifiop :  Quid  enim  facit :  exceptd  ordina- 
 tione,  EpifcopuSy  quod  Prefjyter  non facial  P  Epif.  ad 
 Evag,  Befides,  if  any  fuch  Decree  had  been  made 
 in  the  Apoftle's  Time,  it  would  have  been  an 
 Apoflolic  Inftitution,  and  we  might  have  expeCied 
 H  h  4  ta 
 
47  2  Ember  Days. 
 
 to  have  found  fome  Mention  of  it  in  the  Scrip- 
 tures;  if  afterwards,  as  is  fuppofed  about  140, 
 primitive  Antiquity  would  have  given  us  fome 
 Account  of  fuch  an  important  Alteration ;  the  con- 
 trary of  which  we  find  in  all  the  Writers  of  that 
 Age.  Neither  fo  can  St.  Jerome  be  reconciled 
 to  himfelf,  who  reckons  feveral  BifJwp,  long  be- 
 fore that  Time,  in  his  Catalogue  of  Ecckfiajlical 
 Writers. 
 
 Q.   What  farther  JJieivs   the  Improbability  <7/" Me 
 fudden  Change  and  Innovation  that  is  fuggejled  ? 
 
 A,  That  univerlal  Agreement  that  appeared 
 among  all  the  Chriftian  Churches  in  this  Matter, 
 there  being  not  one  fingle  Church  produced  in 
 which  Epifcofal  Government  did  not  prevail ;  and 
 this  at  a  Time  when  no  General  Council  could  meet 
 to  enjoin  it,  nor  any  Civil  Governor  wsis  concerned 
 to  promote  it ;  and  when,  by  Reafon  of  the  Heat 
 of  Perfecution,  and  the  Diftance  of  Churches  one 
 from  another,  the  Commerce  and  Intercourle  be- 
 tween them  was  fo  little  or  nothing,  that  it  was 
 next  to  impoflible  to  from  a  joint  Confpiracy  to 
 crtablifli  it.  Befides,  all  People  were  obliged  to  "" 
 know  thofewhohad  the  Rule  ever  theviyhecauk  the 
 Scriptures  engage  them  to  pay  to  fuch  the  Duty 
 of  Submifiion  and  Obedience;  fbthat  they  could 
 not  have  acquiefced  in  this  Innovation,  without 
 great  Hazard  to  their  Souls ;  neither  is  it  likely 
 that  the  Prc/hyters  would  fo  quietly  have  fubmitted 
 to  his  ufurped  authority,  if  to  the  natural  Love 
 of  Freedom  they  could  have  joined  the  Argument 
 ofpofitive  Apojlolical  Inftitution.  Nay,  even  the 
 Perfon,  thus  advanced,  could  have  no  Motive  or 
 Temptation  to  be  ambitious  of  it;  for  as  this  great 
 Charge  increafed  their  Labour  and  their  Care,  fo 
 the firft Chriftian  i?;/7zo^5  were  expofed  tothefharp- 
 eft  Fury  of  their  Perfecutors,  and  when  any  Storm 
 was  raifedagainft  the  Church,  they  bore  the  Vio- 
 lence 
 
in  Whitfuft-Week,  47 ^ 
 
 lence  of  it.  And  Men  are  not  generally  fo  fond 
 of  Trouble,  or  fo  apt  to  court  Danger,  as  to  aft 
 againft  their  Duty,  in  order  to  bear  the  one,  or 
 expoie  thenifelves   to  the  other. 
 
 Q.  How  doth  it  appear  that  Ordination  is  the  pe- 
 culiar Privilege  of  a  Bifliop  ? 
 
 yi.  Becaufe,  in  the  holy  Scriptures  of  the  New 
 Teftament,  we  find   no  CommifTions  granted,  no 
 Orders  conferred,  no  Chuich-Officers  deputed  to 
 the  Exercifeof  fpiritual  Powers,  but  by  thofe  who 
 bad  Epifcopal  Authority,  who  were  fuperior  to  ordi- 
 nary Prtjbyters.     Our  Saviour,  after  his  Refur- 
 reftion,  gave  his  Jpojiles  their  Commiffion  to  be  johaxi. 
 the  fupreme  Governors  of  his  vifible  Church;  and  '^^' 
 they,   being  inverted  with   this  Power,  ordained 
 Deacons  with  Prayer  and  Impofition   of  Hands.  Aasvi.fi. 
 The  fir  ft  Ordination  of  Prefhyters\^&  read  of,  was 
 performed  by  two  Apoftles,  Paul  and  Barnabas,  xiv.  23. 
 both  cloathed  with  Epifcopal  Authority  in  an  emi- 
 nent Degree.     Timothy,  as  has  been  obferved,  was 
 fettled  by  St.  Paul,  Bifliop  of  Ephe/u.s,  to  this  very  t  Tim. v. 
 Purpofe.     The  fame  Thing  is  evident  concerning  ^-•. ^  -^ 
 Titus,  who  was  left  in  Crete,  to  ordain  Prc/byters,  in  1. 
 every  CUy.    And  doubtlefs  iht  Jeven  Angels, where-  chapter 
 by  is  meant  the  Bi/hops  of  the  feven  Churches, »,  ii,  iiu 
 mentioned  in  the  Revelation,  had  the  fame  Power, 
 becaufe  chargeable  with  the   Malc-adminiftration 
 in  their  re(pe6live  Churches;  which  fuppofesthat 
 Ordination  could  not  be  performed  without  them. 
 ForhowcouldBilhops  beanlwerable  for  the  Prac- 
 tices of  thofe  who  had  not  their  CommifTion  from 
 them, and  were  not  fulDject  to  them?  The  genuine 
 Writings  of  the  mod  ancient  /^'(j^/irrj  of  the  Catholic 
 Church,  who  fucceeded  the  Apoftles,  appropriate 
 this  Privilege  to  Bifhops;  and  the  Advocates  of 
 the  contrary  Opinion  own  freely  thenifelves,  that 
 as  foonas  the  two  Orders  o{  Bijhops  and  Pre/byters  Siimifms 
 werediftinguifhcd,the Po\^GroWrdinationbe[onged  q^-",^'''» 
 
 to 
 
474  E?nber  Days 
 
 to  the  Bi/Ijop.  A  ConcefTion  that  mud  give  us  the 
 Caufc,  fince  fufficicnt  Evidence  appears,  that  Epif" 
 CGpacy  is  of  Apaftcdical  Inftitution. 
 
 Q.  But  doth  not  ike  laying  on   the  Hands  of  the 
 Prefbytery,  m.ply  that  Prejhyters  have  the  Power  of 
 Ordination  ? 
 nfijtvr'ifm      j^  Suppofing  the  Greek  Word,  which  we  tranf- 
 late  Prejhytcry^  didunqueflionably  fignify  a  Society 
 s  Tim.  1.  of  PreJbyterSy  how  will  it  appear  it  was  a  Society  of 
 ordinary  Prefbyters, which  is  denied  by  St  Chryfo- 
 Jlovi,  and  other  eminent  Fathers,  for  this  Realbn^ 
 that  Timothy  being  a  Bifliop,  it  was  never  heard  or 
 read,  that   Prefbyters  could  ordain  a  BiJJiop?  But 
 fuppofingthey  were  Ordinary  Prefbyters,  it  will  not 
 follow  it  was  purely  a  Prefbyterian  Ordination :  be- 
 \  ""'  ''  caufe-  it  was  manifcll,  that  St.  Pmd  was  prefent  and 
 laid  on  his  Hands  when  '7zw,r?Mj)'was  ordained,  which 
 makes  it  afair  Pattern  of  Ordination  by  a  Bifiiop, 
 with  the  AfTiftance  of  his  Prefliytcrs  :  it  being  un- 
 queftionable,  that  St.  Paid  was   fiipcrior  both   in 
 Order  and  Power  to  ordinary   Preibyters,      And 
 what  makes  it  farther  clear,  is   the  Force   of  the 
 different  Greek  Prepofilions  ufed  by  St.  Paid'm  this 
 Matter  ;  for  a  fmall  Ikill  in  that  Language  will  in- 
 form UvS,  that  in  producing  Eflefts,  or,  which  is  the 
 6.  A,«       fame  Thing,  the  Communication   of    Powers,  the 
 iiiiiK  IV.  ^j,^  ^     denotes  the  Principal,  and  the  other  iv-iih^ 
 iniiit.  lib.  only  the  aflidant  Caules :    But   if  the   Wor-.i  we 
 Sec.'il.     tranflate  Prffyter,  as  Calvin  and  divers  of  the  An- 
 Eiif.  lib.    cients  underflood  it,  fignifies  not  a  (.'ollcgroF PreJIy- 
 Pp-p^,  .^  "^^  iff  r5,  but  the  OJ/ice  of  a  Prefhyter  ;  what  fliould  l\in- 
 Hxr.  xJiv.  der  but  that  the  Text  may  be  thus  read:  Neglednot 
 EiVron.     ^/'^  Gift  of  the  Prefhyter  ate,  or  the  Office  of  a  Prefby- 
 ;cdPamina  fg^^  zvhich  lu  thcCy  and  which  was  given  thee  by  Pro- 
 loan.       '  phecw  with  the  laying  on  of  Hands. 
 ^'"-  .  Q.   PVhat  Privilege,  hefides  Ordination,  is  pecu- 
 
 liar io  the  Charafter  o/a  Bifhop  ? 
 
 A  ThQ 
 
/;/  Whitfwi'Week,  475 
 
 A,  The  folemn  Rite  of  Confirmation,  appropri- 
 ated to  the  Governors  of  the  Church  by  all  the 
 primitive  Records  of  Chriftianity ;  wherein  the 
 Bijhopy  by  laying  on  of  //^?z^s,and  hy  fervent  and 
 mUhoritatrJe  Prayer,  conveys  to  fuch  Perfons,  who 
 in  the  Prefence  of  the  Congregation  fincercly  re- 
 r.ew  their  baptifmal  Vow,  a  proportionable  Degree 
 of  God's  Grace  and  Holy  Spirit.  In  the  primitive 
 Times  thefe  Eifecls  were  extraordinary  Gifts,  as 
 befl  fitted  to  the  Infant  State  of  the  Church;  but 
 upon  the  Settlement  of  it,  the  Holy  Spirit  guides 
 it  by  fecret  and  invifible  Communications;  and 
 thefe  common  Graces  are  obtained  by  fuch  as  are 
 qualified  to  receive  them  and  feek  them  in  a  re- 
 gular and  minifterial  Way.  The  Church  of  £??^- 
 land  hath  thus  declared  her  Senfe  of  this  Matter.  can.LX. 
 Ji,  hath  been  a  folemn,  ancient,  and  laudable  Citfiom, 
 continued  from  the  Apofles'  Time,  that  all  Bfhops 
 jhould  lay  their  Hands  upon  Children  baptized  and  m- 
 Jlriided  In  the  Catechifm  of  Chnjtian  Religion,  pray- 
 ing over  them  and  ble/ling  them. 
 
 O.  Hoiu  doth  it  appear  that  this  Rite,  according  to 
 ihe'^enfeofthc  Church  r^^  England  was  an  ApoRo- 
 lical  Ufage? 
 
 j1.  We  have  the  Scripture  itfelf  for  the  Evi- 
 dence of  the  Faa;  for  when  Philip  the  Deacon, 
 had  converted  and  bapiifed  the  Men  of  iSaw^zn^;  Afts  viii. 
 §nd  the  Apo/lles  at  Jenifalem  had  heard  that  6V7//?Z'^- 
 ria  had  received  thelVord  of  God,  the  Power  of  P/^z-  - 
 lip  being  limited,  they  fent  unto  them   Peter  and 
 John  to  confirm  thofe  new  Converts,  to  lay  their 
 Hands  upon  them,   that  they  might  receive   the 
 Holy  Ghoft.     This   is  ftrengthened  by  a  parallel 
 OccurrencetotheDifciples  at -fi/'/ie/ziS,  upon  whom, 
 after  they  had  been  baptifed  in  the  Nameof  J(/?^5,  A^isxix. 
 the  Apoftle  St.  Paul  laid  his  Hands,  and  then  the  5'  ^• 
 Holy   Spirit  came    upon    them ;    and    the   fame 
 ApoUle  met]^ions    as  a  Fundamental,  not  only 
 ^  ■;  the 
 
47^  ^^ther  Days 
 
 Hcb.  vi.    the  DoHrine  of  Baptifm^  but  alfo  the  laying  on  of 
 
 *•  Handsy  by  which  ancient  and  modern  Interpreters 
 
 loLoc.     of  avery  good  Charader,  underftandCo?t^rwj^?ow; 
 
 ■which  appeared  fo  plain  to  Calvin  himfelf,  that  it 
 
 was  his  Opinion,  that  this  one  Place  evidently  Jhews 
 
 that  Confirmation  was  iri/lituted  by  the  Apo/lles. 
 
 Q.  JVas  not  this  Rite  of  Confirmation  confined  t^ 
 the  Apoftoiical  Age  ? 
 
 A.  This  folemn  Rite  being  highly  tifeful  and 
 advantageous  for  the  fpiritual  Necefiities  of  Chrif- 
 tians,  was  accordingly  praftifed  by  them  in  all  the 
 fucceeding  Ages  of  the  Church ;  the  Aminiftra- 
 tion  whereof  was  devolved  by  the  Apofiles  upon 
 their  Succefibrs  the  Bifiops  of  the  Catholic  Church, 
 as  appears  by  the  Teflimonies  oi  Fathers  and  Coun- 
 cilsy  who  in  this  Matter  fpeak  not  only  their  own 
 Senfe,  but  are  WitnefTes  of  a  Catholic  Praftice. 
 Teriidlian,  who  is  very  careful  in  recounting  the 
 Praftices  of  the  primitive  Church,  tells  us,  that 
 DcBapt.  after  Baptijm  fucceeds  laying  on  of  Hands  by  Prayer , 
 Eprft.  73.  calling  J  or  and  inviting  the  Holy  Spirit.  And  St. 
 Cyprian  hath  this  Remark  upon  the  HiRory 
 of  the  Samaritan  Converts:  The  fame  T'hing 
 (fays  he)  is  praBifed  among  uSy  that  they  who 
 Are  baptifed  in  the  Churchy  are  prefented  to  the  Go- 
 vernors of  ity  that  by  our  Prayers  and  Impofition  of 
 Hands  they  may  obtain  the  Holy  Ghojly  and  be  perfeEl- 
 id  with  the  Seal  of  Chrift  ;  that  is  (as  one  truly  in- 
 i>r.  Talk-  terprets  it)  may  by  Confirmation  attain  to  the  highefi 
 ^"'  Order  of  Chrifiians.    St. /crowd's  Teftimony  is  very 
 
 confiderable,  who  fpeaking  of  ConfirmatioUy  fays. 
 Dial  adv.  Jf  you  ofii  wherc  it  is  written  ?  It  is  written  in  the 
 A8:s  of  the  Apoftles ;  but  if  there  were  no  Authority 
 of  Scripture  for  ity  yet  the  Confent  of  all  the  World 
 upon  this  Particular  is  inficad  of  a  Command, 
 
 O.  What  Qualifications   are   neceffary  for  the 
 Candidates  0/^ /Azi  facred  Ordinance  ? 
 
 J.  Since 
 
in  Wbitfun-Week.  477 
 
 A»  Since  Confirmation  is  an  authentic  Renewal 
 of  the  Baptifmal  Vow,  and  capacitates  thofe  that 
 received  it  to  be  admitted  Gueftsto  the  Table  of  the 
 Lord,  and  is  an  A61  not  to  be  repeated,  the  Can- 
 didates ought  to  be  tho'roughly  inftrufted  in  the 
 Nature  of  thofe  holy  Promifes  they  then  renew, 
 and  of  that  Obligation  they  lie  under  to  perform 
 them.  They  ought  to  be  acquainted  with  the 
 Meaning  of  this  holy  Rite,  and  whofe  Office  alone 
 it  is  to  adminifter  it.  They  ought  to  have  a  com- 
 petent Degree  of  Knowledge  in  thofe  Chriftian 
 Duties  that  relate  to  God,  their  Neighbour,  and 
 themfelves.  And  theymuft  farther  prepare  them- 
 felves  for  this  Ordinance  by  Prayer  and  Falling, 
 and  a  ferious  Refolution  of  living  anfwerable  to 
 their  Obligations.  And,  in  order  to  thefe  Ends, 
 itis  advifeable  that  the  Candidate fhould  frequently 
 read  over  the  Offices  of  Bapti/m  diud  Confirmation^ 
 
 Q.  IVhat  are  the  great  Advantages  o/' Confirma- 
 tion ? 
 
 A.  It  tends  to  prefervethe  Unity  of  the  Church, 
 by  making  Men  fenfible,  that  their  Obedience  is 
 due  to  fuch  Ecclefialtical  Governors,  who  are  en- 
 dowed with  all  thofe  Powers,  which  were  left  by 
 the  Apoftles  to  their  Succelfors.  it  is  a  new  En- 
 gagement to  a  Chriftian  Life  and  is  a  lafting  Ad- 
 monition and  Check,  not  to  difhonour  or  defert 
 our  Chriftian  Profeffion.  It  is  a  Teftiraony  of 
 God's  favour  and  Goodnefs  to  thofe  that  receive 
 it,  when  his  lawful  Minifter  declares,  that  God 
 accepts  their  Proficiency,  and  advances  them  to  a 
 higher  Degree  in  the  Church,  by  placing  them 
 among  the  Faithful;  and  thereby  giving  them  a 
 Title  to  approach  the  holy  Table  of  the  Lord, 
 It  conveys  divine  Grace  to  encounter  our  fpiri- 
 tual  Enemies,  and  to  enable  us  to  perform  what 
 we  undertake. 
 
 Q.  IVbat  Oppofition  did  Epifcopacy  meet  with  in 
 the  Primitive  Church  9 
 
 AAvL 
 
'47^  ^>nher  Days 
 
 A.  In  all  Places  where  we  have  Records,  we  find 
 fmgle  Pcrfons  fucceeded  the  Apoftles,  advanced 
 above  Prefl^yters,  not  only  in  Dignity,  but  in 
 Office  and  Authority.  And  thus  it  continued 
 for  near  four  hundred  Years  without  Oppofition; 
 when  ArntSy  a  PreJhytcTy  difappointed  of  a  Bifliop-^ 
 riCy  began  to  deny  the  Lawfulnefs  of  it,  and  to 
 ^.^  endeavour  an  Alteration;  upon  which  Account 
 Hser.  7.5.  he  is  by  Epiphanms  and  St.  Ailftiriy  enrolled  in  the 
 Aug.  de  Number  of  Heretics :  and  was  by  every  one  look- 
 ed  Upon  at  lealt  as  an  Innovator,  for  maintaining 
 an  Equality  between  BiJJiops  and  Prefbyters.  No 
 other  Government  was  ever  eftablifhed  in  the 
 Chriftian  Church  befides  Epifcopacyy  till  the  fix-^ 
 tecnth  Century,  which  is  a  full  Proof  of  the  Senfe 
 of  the  Catholic  Church  concerning  it. 
 
 Q.  What  may  xvc  learn  from  the  Obfervationof  thi^ 
 Fall? 
 
 A.  That  great  Care  ought  to  be  taken  in  ad- 
 mitting Perfons  into  the  Exercife  of  the  holy 
 FunQ;ions,  iince  the  Welfare  of  the  Church,  and 
 the  Honour  of  Religion,  rely  fo  much  upon  the 
 Behaviour  of  thofe  who  are  admitted  into  Holy 
 Orders.  That  the  Salvation  of  Men's  SoulSy  in  a 
 very  great  Meafure,  depends  upon  the  IVatchfuU 
 '^lejs  and  Condu^  oi'  thofe  who  are  to  be  their  Guides 
 to  Heaven.  That  all  Perfons  ought  to  enter  upon 
 fo  weighty  and  tremendous  a  Charge  with  great 
 Serioulnefs  and  Confideration,  with  fuch  Prepa- 
 ration of  Mind  as  may  qualify  them  to  receive 
 that  Grace  and  Affifiance  which  is  neceilary  to 
 the  Difcharge  of  it.  That  it  is  the  Duty  of 
 all  Chriftians,  at  this  Time,  by  Prayer  and  Fajl- 
 ingy  to  beg  God's  Bleffing  upon  his  own  InjH^ 
 iutiony  that  we  may  not  feem  carelefs  or  negli- 
 gent in  a  Matter  of  fuch  vaft  Importance.  That 
 we  ought  to  blefs  God,  that  in  the  Rejorviation  of 
 our  Church  from   the  Corruptions  of  Poperyy  his 
 
 good 
 
i?i  WhitJun-V/eeh.  479 
 
 eood  Providence  hath  prefcrved  to  us  the  ancient 
 Apoliolical  Government,  thole  prmiiive  Orders,  in 
 a  due  Subordination,  whereby  we  are  fecured  ot  a 
 Right  and  truly  canonical  Mmijlry.  That  we  ought 
 to  pity  and  compaffionate  thofe  that  wanted  the  Ad- 
 vantages we  enjoy  :   and  exhort  them   for  their 
 own  Sakes,and  by  the  Love  of  Jtfus  C/znV?,  that  they 
 would  endeavour  to  get  the   ancient   primitive 
 Apoftolical  Church  Government,  and  by  it  an  un- 
 doubted Miffion  re-ettablifhed  among  them  ;  to 
 pray  for  them,  and  hope  that  God  will  make  Alow- 
 ances  for  their  Defe6b,  till  his  good  Providerjce 
 enables  them  to  find  a  Remedy.     That  no  Man 
 ought  to  take  upon  him  to  be  God's  Reprefenta- 
 tive,  or  conftitutc  any  to  be  fuch,  without  his  ex- 
 prels  Coramiflion  for  this  Purpofe. 
 
 The     PRAYERS. 
 
 I. 
 
 A 
 
 LMIGHTY   God,   the    Giver   of  all   good  For^hc 
 
 Gifts,  who,  of  thy  Divine   Providence  haft  ^'"^V,,^ 
 
 Tppointed  divers  Orders  in  thy  Church  ;  give  thy  o^dina- 
 Grace,  1  humbly  bcleech  thee,  to  all  thofe  who  are  ' 
 to  be  called  to  anv  Office  and  Adminiltration  in  the 
 fame:  and  fo  replenifh  them  with  the  Truth  of 
 thy  Dottrine,  and  endue  them  with  Innocency  of 
 Life,  that  they  may  faithfully  ferve  before  thee,  to 
 the  glory  of  thy  great  Name,  and  to  the  Benefit  of 
 thy  holy  Church,  through  jcjas  Chrijl  my  Lord. 
 Amen. 
 
 n. 
 
 ALMIGHTY  God,  who  has  conftituted  fevc- f,,,- Dca- 
 ral  Degieesof  Minifters  in  thy  Church,  and  ^«"*- 
 didll  infpire  thy  holy  Apoftlcs  to  chufe   into  the 
 Old::!  of  Deacons  the  firit  Martyr  St.  ^tejjhen,  with 
 ^  others 
 
4^0  Ember  Days 
 
 others  full  of  the  Holy  Ghoft  and  Wifdom  % 
 mercifully  behold  thy  Servants  at  this  Time  to  be 
 called  to  the  like  Office  and  Adminiftration.  Re- 
 plenifli  them  fo  with  the  Truth  of  thy  Doftrine, 
 and  adorn  them  with  Tiinocency  of  Life,  that  both 
 by  Word  and  good  Example,  they  may  faithfully 
 ferve  thee  in  this  Office,  to  the  Glory  of  thy 
 Name,  and  the  Edification  of  thy  Church,  through 
 the  Merits  o^  Jefus  Chriji^  who  liveth  and  reigneth 
 with  thee  and  the  Holy  Gholt,  now  and  for  ever. 
 Amen. 
 
 III. 
 
 Trmnkfui-  A  LMIGHTY  God  and  heavenly  Father,  who 
 ricfs  for  jl\.  of  thy  infinite  Love  and  Goodnefs  towards 
 fit!  of  "he  "^'  ^^^  gw^n  to  us  thy  only  and  moll  dearly 
 Fiiefi-  beloved  Son,  Jtfus  Chri/l,  to  be  our  Redeemer 
 ^°°^'  and  Author  of  eternal  Life,  who,  after  he  had 
 made  perfe8:  our  Redemption  by  his  Death,  and 
 was  afcended  into  Heaven,  fent  abroad  into  the 
 World  his  Apoftles,  Prophets,  Evangel ifts.  Doc- 
 tors, and  Pallors  ;  by  whofe  Labour  and  Minillry 
 he  gathered  together  a  great  Flock  in  all  the  Parts 
 of  the  World,  to  fet  forth  the  Praife  of  thy  holy 
 Name  :  for  thefe  fo  great  Benefits  of  thy  eternal 
 Goodnefs,  and  that  thou  ftill  vouchfafeft  to  call 
 others  to  the  fame  Office  and  Minillry  of  the  Sal- 
 vation of  Mankind,  I  render  unto  thee  mod 
 hearty  Thanks,  I  worffiip  and  praife  thee.  And 
 I  humbly  befeech  thee,  by  the  fame  thy  Son,  to 
 grant  unto  me,  and  all  that  call  upon  thy  Name, 
 that  we  may  fhew  ourfelves  thankful  to  thee  for 
 thefe  and  all  other  thy  Benefits ;  and  that  we  may 
 daily  increafe  and  go  forwards  in  the  Knowledge 
 an<l  Faith  of  thee  and  thv  Son,  by  thy  Holy 
 Spirit  ;  fo  that  as  well  by  thy  Minifters,  as  by 
 them  to  whom  they  Ihall  be  appointed  Minifters, 
 thy  holy  Name  may  be  always  glorified,  and  thy 
 I  bleffed 
 
in  Whitfun-Wce'k.  43^ 
 
 h\QS^iA  KinjTflom  enlarged,  tbroucrli  the  fame  thy 
 Son  Jcfiis  Chrill,  wholivcth  and  reignedi  ^vith  thee 
 in  the  Unity  of  the  fame  Holy  Spirit,  World  with- 
 out End.     Amm. 
 
 IV. 
 
 MOST  merciful  Father,  I  befcech  thee  to  For^^^ 
 lend  upon  thy  Servants  now  to  be  ordained  ''"  '* 
 Priep  in  thy  Church,  thy  heavenly  Bleffing,  that 
 they  may  be  clothed  with  Righteoufncfs,  and  that 
 tby  Word  fpoken  by  their  Mouths  may  have  fuch 
 Succefs,  that  it  may  never  be  fpoken  in  vain  : 
 Grant  alfo  that  thy  People  may  have  Grace  to 
 bear  and  receive  rhe  {time  as  thy  moft  holy  Word, 
 and  the  Means  of  their  Salvation,  that  in  all  our 
 Words  and  Deeds  we  may  feek  thy  Glory,  and 
 the  Increafc  of  thy  Kingdom,  though  Jcjus  Chrifi 
 our  Lord.      Amen. 
 
 c  H  A  P.  vin. 
 
 CmbCr  ^aps  in  September. 
 
 O.  IJ/HATFaii  doth  the  Church   cbferve  at  thi$ 
 Time  ? 
 
 A.  The  third  Seafon  of  the  Emher  Days,  which 
 ore  the  IVtdmJday^  Friday,  and  Saiurday  after  the 
 Fourteenth  of  September:  the  Sunday  following  being 
 one  of  the  ftatcd  Times  for  conferring  the  great 
 Honour  and  Dignity  oi holy  Orders. 
 
 Q.  Wherein  confi/fs  the  Dignity  of  the  Priefthood  ? 
 
 ^.    In  the  Peculiar  Relation  it   hath  to  God, 
 whether  we  confidcrhim  as  the  Author  of  it,  from 
 whom  it  received  its  Inititution,  or  the  Nature 
 of  thofe  affairs  it  treats  about,  it  being  nrde'jfiedHeh.y.u 
 for  Men  in  TJiinfrs pertaining  unto  Cod.    An  Employ- 
 
 1  i  ment. 
 
Heb. 
 J4. 
 
 48  z  "Ember  Days 
 
 menf,  as  in  its  own  Nature  the  moll  honour- 
 able and  the  moft  happy,  fo  in  its  EfFefts  the  moft 
 beneficial  to  Mankind. 
 
 Q.  How  doih  it  appear  to  be  the  mojl  honourable 
 Employment? 
 
 A.  Becaufe  no  Man  can  be  employed  in  any 
 Work  more  honourable  than  what  immediately 
 relates  to  the  King  of  Kings  and  Lord  of  Lords, 
 and  to  the  Salvation  of  Souls,  immortal  in  their 
 Nature,  and  redeemed  by  the  Blood  of  God'  The 
 Powers  committed  to  their  Truft,  cannot  be  exer- 
 cifed  by  the  greateft  Princes,  as  fuch ;  and  it  is 
 the  fame  Work  in  Kind,  and  is  the  main  End  and 
 Defign  of  it,  with  that  of  the  blefled  Angels,  who 
 are  minijlring  Spirits  for  thofe  xvhojliall  he  Heirs  of  Sal- 
 vaiion.  It  is  the  Same  the  Son  of  God  difcharged, 
 when  he  condefcended  to  dwell  among  Men.  It 
 is  the  increafing  and  maintaining  that  Building 
 whereof  he  laid  the  Foundation  when  upon  Earth. 
 It  is  the  promoting  his  glorious  Defign  and  Under- 
 taking for  the  Salvation  of  Souls. 
 
 Q.  Wherein  conffls  the  Happinefs  of  the  Employ- 
 ment ? 
 
 A,  In  that  it  fixes  the  Mind  upon  the  beft  and 
 nobleft  objects;  upon  God,  a  Being  infinite  in 
 all  Perfections,  and  upon  that  Happinefs  which  is 
 placed  in  the  eternal  Enjoyment  of  him,  and  upon 
 thofe  Methods  that  are  eftabliflied  for  the  attain- 
 ing of  it.  In  that  it  engages  Men  in  the  greateft 
 Afts  of  doing  Good,  in  turning  Sinners  from  the 
 Error  of  their  Ways,  and  by  all  wife  and  prudent 
 Means  in  gaining  Souls  unto  God.  In  that  it 
 fets  Men  above  the  low  and  mean  Concerns  of  this 
 Life  ;  and  inftead  of  bodily  Labour,  confines  them 
 to  the  more  delightful  Exercifes  of  the  Mind. 
 Add  to  all  this,  that  the  faithful  and  diligent  Dif- 
 c!harge  of  the  holy  Fun6lion  gives  a  Title  to  a 
 higher  Degree  of  Glory  in  the  next  World ;  for 
 
 they 
 
in  September.  4"3 
 
 they  that  he  wife  fhall  piine  as  the  Brightnefs  of  the  Fir^  Dan.  xii. 
 mament,  and  they  that  ticrn  many  to  RighteoufnefSy  as  '• 
 the  Stars  for  ever  and  ever. 
 
 O.   H^hat  are  the  Benefits  of  the  Priefhhood  ? 
 
 A.  It  is  by  the  Execution  of  the  Pnejl's  Office, 
 that  Men  are  made  Members  of  the  Church  of  „ 
 Chrif  by  Baptifm  ;  and  zoithout  being  horn  of  Water 
 and  of  'the  Spirit,  we  cannot  enter  into  the  King- 
 dom  of  Heaven:  That  our  fpiritual  Life  is  main- 
 tained by  the  holy  Eucharilt  ;  for  it  is  the  Cup  o/j  Cor.x, 
 Bleffing  which  they  bkfi^  that  is  the  Communion  of  the 
 Blood  of  Chnjl  \  it  is  tht  Bread  which  they  breaks 
 that  is  the  Communion  of  the  Body  of  Chrifl.  That 
 the  Pardon  of  our  Sins  is  figned  and  fealed  to  us  ; 
 for  by  the  Adminiftration  of  the  Sacraments  are 
 the  Benefits  of  Chrifi's  Sacrifice  really  conveyed 
 to  all  worthy  Receivers ;  and  that  our  Minds  and 
 Confciences  are  quieted  by  the  Comfort  and  Be- 
 nefit of  Alfolution.  It  is,  moreover,  by  the  faithful 
 Difcharge  of  this  high  Office,  Men  are  turned  from 
 Darkneisto  Light,  convmced  of  the  Folly  of  their 
 Sins,  and  of  the  Neceffity  of  being  holy,  if  ever 
 they  will  be  happy.  Befides  that  the  Good  of  the 
 State  is  hereby  more  fecured,  in  ihofe  Inftruc- 
 tions  Men  receive  from  the  Miniflers  of  God,  in 
 the  neceffary  Duties  of  Obedience,  Juftice,  and 
 Fidelity. 
 
 Q.  What  hath  been  the  general  Serfe  of  Mankind 
 in  Reference  to  the  Prieflhood  ? 
 
 A.  All  Nations,  whether  learned  or  ignorant, 
 whether  civil  or  barbarous,  have  agreed  in  this, 
 as  a  common  Didate  of  natural  Reafon  to  exprefs 
 their  Reverence  for  the  Deity,  and  their  Affe6Hons 
 to  Religion,  by  conferring  extraordinary  Privi- 
 leges of  Honour  upon  fuch  as  adminifter  in  holy 
 Things,  and  by  providing  liberally  for  their  Main- 
 tenance. 
 
 I  i  2  And 
 
4^4  'Ember  Days, 
 
 And  that  the  Honotir  due  to  the  Holy  Function  flow$ 
 from  the  Law  of  Nature^  appears  from  hence;  that 
 in  the  oldeft  Times  the  Civil  and  the  Sacred  Au- 
 thority were  united  in  the  fame  Perfon.  For  a?? 
 the  Original  of  Civil  Government  was  from  private 
 Families,  fo  before  thofe  Families  came  toaffociate 
 for  more  public  Worfhip,  the  Majier  of  the  Fajnily 
 was  the  PrieJloVit. 
 
 Q.  Hoio  were  Priefts  reJpeBed  ajnong  the  Hea- 
 thens ? 
 friT"&^         v4.   In  all  Countries  they  enjoyedgreatMarksof 
 ofir.Tom.  Pre-cminencc  and  Power,  and  managed  the  moft 
 st'rabof^'  weighty  Affairs  of  Peace  and  War.     Among  the 
 Gccg.  1, 1,  Egyptians  their  Kings  were   always  declared  either 
 rorphvr'.  ^^'^  of  their  FrieJI  hood  or  Soldiery;  but  he  that  was 
 de  AbiK   chofcu  out  the   Soldiery ^  was   obliged   immediately  to 
 s';c.77.      ^^''^"^  Prieft.     The  Magi  in  Perfia  were  Privy-Coun- 
 Cs-r.  de.    fellors  to  the  great  Emperors  of  thofe  Dominions, 
 lib. vi.      The  Brachmansm  India  were  exempted  from  legal 
 Penalties  and  Common  Tribute,  and  in  all  Diffi- 
 culties were  applied  to  by  Prince  and  People  for 
 their  Advice  and  Prayers.  The  Druids,  the  Priefts 
 formerly  of  this  our  Ijlands,  as  well  as  of  Prance. 
 and  Germany,  were  in  fiich  great  Efteem,  that  they 
 judged  all  public  and  private  Caufes,  and  diftri- 
 buted  the  main  Springs  of  Obedience,  Rewards, 
 and  Panilhmentsj  they  never  attended  the  Wars, 
 nor  were  required  to  contribute  towards  the  Charge 
 of  them,  but  enjoyed  an  univerfal  Immunity.    The 
 Romans,  a  wife  and  valiant  People,    let  fo  great  a 
 Value  upon  the  Prielily  Order,  that  iftheir  princi- 
 Liv.  Lib.   pal  Magi  Urates,  by  Chance,   met  any   of   Vefla's 
 Priefts,  they  gave  them    Place.     Numa  Pompilius^ 
 ■who  civilized   that  warlike   Nation,    is    reported 
 fbtThetimes  to  have    performed  the  Prieft's  Office 
 .  himfeif.     Their  Conjuls  fought  the  high  Dignity  of 
 Pontifex  Maximus,  and  leveral    Emperors,   after 
 Angtfftus'^  Time,  were   folemnly   admitted  to  be 
 High  Priefts.  Q.  Hoxo 
 
in  September.  485 
 
 O.  How  were  Priefts  reJpeHcd  before  the  giving  of 
 the  Law  ? 
 
 A.  The  CharaBer  of  the  Perfons  who  officiated 
 as  Priefls  before  the  Laih\  very  much  tended  to  fup- 
 ,  port  the  Honour  and  Dignity  of  the  Priejlhood. —  i'^<f^';"Hcb! 
 For  though  in  the  firft  Ages  of  the  World,  in  what  i-ib.  c.  6. 
 related  to  a  Man's  Self,  it  is  very  probable,  from  c"..';^^,!.];. 
 the  Inftanccs  of  CaiR  and  AbeL  that  every  Man  >»  ^n. 
 ■was  his  own  PnV/?,  yet  it  is  plain  that  the  Family  ]^^^^  .^^ ^ 
 Sacrifices  were  performed  by  the  Majlcr  of  it,  who,  Jo)j-  *•  5. 
 as  he  exceeded  the  reft  in  Power  and  Authority,  fo 
 he  was  thought  fitteft  for  that  honourable  Fundlion. 
 When  Families  increafed  and  aifociatcd  together, 
 for  the  more  public  Worfliip  of  God,  the  lacred 
 and  the  civil  Power  were  united  in  the  fame  Per-  oen.  xiv. 
 fon.     Thus  Melchifcdeck  was  King  and  Prieft  in  >«• 
 
 ./  _  o  _  Plutarch 
 
 Salem ;  and  among  the  E^yplians,  as  was  obferved  o„a.-ciL 
 before,  the  Priefthood  was* joined  with  the  Crown.  J^"'^';''"'* 
 The  Greeks  accounted  the  Priejlhood  of  equal  Dignity  \\h.  in.  c. 
 xvith  KingfJup-y  which  is  taken  Notice  of  by  Ar'if-  *°'  ^.V- 
 totle  in  feveral  Places  of  his  Politics.     And  among  ' 
 the  Latins^  we  have  a  Tellimony  from  Virgil^  that 
 at  the  fame  Time  Anius  was  both  Prieft  and  King. 
 Nay,  jlio/es  himfelf,   who  was  Pr/Weof  T/rczf/,  be^  ^''.°'^-. 
 fore  Aaron  was  confecrated,  officiated  as  Prieft  in  ^^^.7' 
 that  folemn  Sacrifice,  by  which  the  Covenant  with 
 Jfrael  was  confirmed. 
 
 Q.   How  zoere  Priefts  rcfpeiJcd  under  the  Law? 
 
 A.  Though  the  whole  Nation  of  the  Jews  were 
 in  refpctt  of  other  Nations,  God's  peculiar  People; 
 yet  Levi  was  his  peculiar  Tribe^  his  Let,  and  his 
 Inheritance^  fct  apart  that  they   mighi  execute  the  Dent. 
 Service  of  the  Lord;   and  upon    the  Account   ofg^'^^J."' 
 their  being  devoted  to  miniftcr  in  holy  Things, 
 called  his  holy  Ones.     That   God  intended  great  j^^^^ 
 Honour  and  Authority  fliould  be  conferred  upon  xv.,.*8,  9. 
 the  Priefts,  may  appear  plainly  from  the  Power  "^^^ 
 he  gave  them  to  interpret  .the  Law,  and  to  de- 
 
 1  i  3  cide 
 
Exod, 
 Xxviii 
 
 486  IBrmber  Days 
 
 cide  doubtful  Cafes ;  and  from  thofe  fevere  Pu-, 
 nifliments  he  threatens  to  bring  on  fuch  as  did 
 not  comply  with  their  Determinations,  And  as 
 for  the  High  Priejl^  his  Garments,  his  Palace,  his 
 Place  in  the  Sa7ihedrimy  and  upon  other  Occafions, 
 fufficiendy  fliew  the  Dignity  of  his  Office  and  the 
 Authority  he  was  invefted  with.  The  Laws  that 
 Ley.xxi.  ^'^^  ^^^  pleafcd  yet  farther  to  give  in  relation  to 
 n.  the  Priefthood,  tended  to  preferve  the  Characler 
 
 from  being  contemptible  ;  for  any  corporeal  Ble- 
 mifl'i  made  a  Man  unfit  for  it;  and  the  parti- 
 cular Direftions  concerning  their  Marriages,  and 
 their  not  mourning  for  their  neareft  Kindred, 
 made  their  Perfons  ftill  more  eminent.  But 
 what  chiefly  contributed  to  their  HonouTy  was  the 
 Law  about  Firjl-Fruits  and  TenthSy  which  were  fo- 
 lemnly  dedicated  to  God,  and  yet  were  to  be 
 brought  to  the  Temple  for  the  Maintenance  of  the 
 Friejis. 
 
 O.  Why  was  the  Priefthood  conjined  to  one  Tribe? 
 
 J.  It  is  thought  that  the  chief  Reafon  why 
 God  confined  the  Prieilhood  under  the  Law  to  one 
 Tribe,  was  the  better  to  train  up  the  Jews  in  the 
 Knowledge  and  Worlhip  of  the  true  God,  and  to 
 preferve  them  from  the  idolatrous  Rights  of  their 
 Neighbours,  to  which  they  were  but  too  much  ad- 
 difted.  For  this  was  a  certain  Sign,  that  Sacrifices 
 pfFered  to  him  by  any  other  Hands,  were  neither 
 agreeable  nor  acceptable  to  himj  becaufe  this  tef- 
 tified  that  the  Church  of  God  was  reftrained  to  one 
 People.  So  long,  therefore  as  none  could  admi- 
 nillerin  holy  Things  but  thofe  of  the  Tribe  o^  jlevi, 
 fo  long  there  could  be  no  Church  but  of  that  Peo- 
 ple whereof  Levi  was  a  Tribe  ? 
 
 Q.  Why  was  Levi  preferred  to  this  great  Honour 
 before  any  of  the  o/Atr  Tribes  ? 
 
 A.  Not  only  becaufe  this  Tribe  was  diftinguifti- 
 ed  by  its  Relation  to  MofeSy  who  was  Prince  of 
 
 3  ^tie 
 
xxxil.  26. 
 
 29. 
 
 in  September.  48-7 
 
 the  Congregation,  and  whom  God  thought  fit  far- 
 ther to  honour,  b\*  advancing  his  Father's  Houfeto 
 the  higheft  Pitch  of  Dignity  mortal  Vlan  could  attain 
 to ;  but  alfo  becaufe  this  Tribe  had  given  the  moft 
 famous  Inftances  of  their  Zeal  againfl  Idolatry. 
 When  the //r«f/^7fi  worfhipped  the  Golden  Calf, 
 the  greateft  Part  of  the  Zti/Z^eiprefervedthemfelves 
 free  from  that  Infe6lion.  When  Mofes  took  Vcn-  Exod. 
 geance  on  thofe  that  were  guilty  of  that  Idolatry, 
 the  Levites  being  kindled  with  Zeal,  were  obedient  Spcn.de'. 
 to  his  Voice,  and  aififtcd  in  expiating  the  Guilt  Jj'S-^j;^^ 
 of  fo  great  a  Sin  with  the  Blood  of  their  own  p.  138. 
 Kindred.  And  if  we  may  believe  the  Jaoifh 
 RabbinSf  when  the  other  Tribes  were  tainted  with 
 the  Superflitions  of  Egypt^  the  Tribe  of  Levi 
 kept  conftant  to  the  Worfliip  of  God;  whereupon 
 God  was  pleafed  thus  to  reward  that  Fidelity  and 
 Zeal  for  which  they  were  fo  renowned, 
 
 Q.   What  Injiances  are  there  in  the  Te  (lament  cf 
 honourable  FerCons  exet'cijing  the  Priefthood? 
 
 yl.  JWf/cAz/^i/^c^,  who  exercifed  that  holy  Fundion,  Ccn.  xiv. 
 was  King  as  well  as  Priefty  and  the  Patriarch  Abra- 
 ham acknowledged  his  Superiority  by  receiving  his 
 Benedi6lion,  and  by  paying  him  Tribute,  even  the  ocn.  xii. 
 Tenth  of  all  his  Spoi/s.     Potipherah,  Fried    of  On^  45-      ... 
 was  fo  confiderable  as  to  marry  his   Daughter  to  i.' 
 Jolcphy  the  great  Favourite  of  the  King  oi  Egypt. 
 JethrOy  Prielt  of  Madian,   was    Father-in-law    to 
 MofeSy  eminent   for  his   Wiidom  and  Authority, 
 And  the  High-Prieft  Aaron  was  Brother  to  the  fame 
 MofeSy  who  was  fo  mighty  in  words  and  Deeds. 
 
 Q    How  was  th^  Priefthood  ejteemed  among  the 
 Primitive  Chriftians  ? 
 
 A.  The  Primitive  Chriftians  always  exprefted  a  Aas  vii, 
 mighty  Value  and  Efteem  for  their  Cleroy^  be-  ^''• 
 caufe  they  were  fenfible  there  could  be  no  Church 
 without  Priefts,  and  that  it  was  by  their  iMcans 
 that  God  conveyed  to  them  all  thofe  mighty  Blef- 
 iings  which  were  purchafed  by  Chnjl's  Death. 
 I  i  <^  Ecclefiaftical 
 
 Hcb.  vii. 
 4- 
 
4S8  Ember  T>ays 
 
 Ecclefiaftical  Hiftory  is  full  of   Inflances  of  the 
 Refpetl  they  then  paid  to  ihQw:  BifJjcps.  TindPre/h- 
 Uers,  by  kiffing  their  Hands,  bowing  to  beg  their 
 Bleffing,  and  all  this  even  in  the  Tunes  of  Perfe- 
 cution.     They  gave  all  imaginable  Proof  of  a  fin- 
 cere  and  hearty  Love  to  their  Perfons,  by  main- 
 taining   them    liberally  out  of  their  fhipwreckcd 
 Fortunes,  and  cheerfully  fubmitting  to  the  Ibvere 
 Dilcipline  enjoined  by  them;  and  all  this  from 
 a  Senleofthat  Authority  they  had  received  from 
 Chrijl,  the  great  Bifliop  of  Souls,  and  in  Purfuance 
 lukex.     of  thofe  Precepts  of  our  Saviour  and  Sx,Pmily  have 
 j6.  left  us  in  this  Matter.      When  Chriftianity  became 
 
 j'j,  g"^  •  the  Religion  of  the  Government,  great  Honours 
 and  Revenues  v/ere  beftowedupon  the  Clergy,  not 
 only  for  the  h^tipport  of  Religion,  but  as  a  Reward 
 for  thofe  great  Suifcrings  they  had  undergone  in 
 Defence  of  the  Truth;  all  Laws  that  were  any 
 Ways  prejudicial  to  them  were  revoked,  and  new 
 Ones  made  to  fecure  to  them  Relpe6l  and  Main- 
 tenance ;  which  Advantages,  in  Progrefs  of  Time, 
 were  increafcd  by  the  Favour  ol  pious  Princes, 
 not  only  in  the  RoviaiiEvLpire,  but  in  all  other  Na- 
 tions where  Chriitianity  prevailed. 
 
 O.  IVhat  Titles  of  \-iouo\M'  and  Refpe6l  are  given 
 to  thofe  who  are  invejlcd  zoich  the  Priefthood  under  /he 
 Gofpel  ? 
 
 ^.  The  Dignity  of  their  Office  is  amply  difplayed 
 
 in  the  Scriptures,  when  thofe  that  are  invefted  with 
 
 X  f  ^"h    ^^^^^  Charatter  are  called  the  MmiJIers  of  Chrift, 
 
 viii.^23. '   Stewards  of  the  Myf  cries  of  Gody  to  whom  he  hath 
 
 J^^^'-^=.°- committed  the  IVord  of  Reconciliation,  i\\Q  Glory  of 
 
 ,:h!V,u'"*Chrift.     Ambafjadors  for  Chrift  in  Chx\{V s  Stead. 
 
 i.ukc.x.16.  Co^xDorkers  zoHh  him.  Angels  of  the  Churches.     And 
 
 when  it  is  moreover  declared,  that  he  that  defpifetk 
 
 them,  defpifcth  not  Man,  hut  God.  All  which  Titles 
 
 fhew,  upon  how  many  Accounts  they  ftand  related, 
 
 appropriated,  and  devoted  to  God  hjmfclf. 
 
 '      '     -  O.  What 
 
 2  Co 
 1  Tit.'i. 
 
in  September.  489 
 
 O.  What  is  implied  in  their  bein^  Minifters  of 
 
 Chnft  ? 
 
 A.  That  they  ad  by  Commiffion  from  him,  that 
 tliey  are  his  Officers  and  immediate  Attendants, 
 his  Domeltics,  and  in  a  peculiar  Manner  his  ber- 
 vants.  That  they  are  employed  in  his  particular 
 Bufincfs,  impowered  and  authorized  to  negotiate 
 and  tranliicl  for  God,  and  that  not  only  in  fome 
 particular  Things,  but  at  large  in  all  the  outward 
 Adminirtrations  of  the  Covenan  of  Grace,  or  of  ■ 
 Reconciliation  between  God  and  Man. 
 
 Q.  What  is  implied  in  their  being  Stewards  of  the 
 Myfiericsof  God? 
 
 A.  That  as  a  Steward  is  the  higheft  domeftic 
 Officer,  and  Governor  of  the  whole  Family,  who 
 is  to  give  them  their  Portion  of  Meat  in  due  Senjon  i 
 fo  the  Priefls  under  the  Gofpel  are  inftituted  to 
 difpcnfe  fpiritual  Food  for  the  Nourifhment  of 
 Chrillians,  to  feed  them  with  God's  holy  Word, 
 and  Sacraments,  to  (p^-ak  the  hidden  Wijdom which 
 God  ordained  before  the  ^f"  or  Id  ;  vhich  is  committed 
 to  their  Care  to  preferve  entire  from  being  maimed 
 or  perverted,  as  the  Sacraments  are  to  be  lightly 
 and  duly  adminiltered. 
 
 O.  What  IS  implied  in  there  being  public  Agents 
 G7id  Ambafladors  ? 
 
 A.  That  they  are  God's  J'ice-regcnis  a.ndvifib!e 
 Reprcfciitativcs  here  upon  Earth  ;  that  they  are 
 rlclegatcd  by  him  to  folicit  and  maintain  a  good 
 Correlpondence  between  God  and  Man  ;  that  they 
 are  impowered  to  adminiltcr  the  Word  of  Recon- 
 ciliation, to  fign  and  feal  Covenants  in  his  Name, 
 upon  which  Account  their  Perfons  are  facred, 
 and  all  Conteqipt  ffiewn  to  them  is  an  Affront  to 
 their  M^vfter,  whofe  Charafter  they  bear. 
 
 Q.  JVhat  is  implied  in  their  being  the  Glory  of 
 CWiii^and  Co-workers  with  him? 
 
 A.  That 
 
'^^o  ~  ^mber  Days 
 
 A,  That  they  are  inftrumental  in  advancing  his 
 Gofpel,  whereby  Chrijl's  Name  is  glorified;  that 
 they  manage  and  carry  on  that  glorious  Defign 
 for  which  he  came  into  the  World,  and  took  upon 
 him  our  Nature  ;  that  they  are  the  Minifters  of  his 
 fpiritual  Kingdom,  to  whofe  Diligence  and  Fidelity 
 is  committed  its  Prefervation  and  Enlargement. 
 
 O.  Why  are  the  Miniflers  o/"  God  called  the 
 Clergy  ? 
 
 A.   Becaufe  thofe  who  have  been   peculiarly 
 appropriated  to  the  Service  of  God  and  devoted 
 to  wait  at  the  Altar,  have  always  been   efteemed 
 God's  Lot  and  Inheritance^  which  the  Word  figni- 
 Nutn.vui.  £es    in   the   Greek.     Thus    God  fays,  the   Levit^ 
 }thnx\\\./h(^llb^  mine ;  and  our  Saviour  calls  his  Apojlles  the 
 ^  Gift  his  Father  gave  him  out  of  the  World.     Now 
 
 though  the  World  at  firft  comprehended  the  whole 
 JBody  of  the  Jewijh  Nation,  and  may  in  the  fame 
 Senfe  be  attributed  to  the  Community  of  Chrifti- 
 ans,  whom  God  has  purchafed  to  himfelf  as  a  pe- 
 culiar People  ;  yet  this  1  "itlc  was  afterwards  con- 
 fined to  narrower  Bounds,  and  diftinguifhed  that 
 Trihe  which  God  made  Choice  of  to  itand  before 
 him  in  the  Adminiftration  of  holy  Things;  and, 
 after  the  Expiration  of  that  CEconomy,  was  ac- 
 cordingly ufed  to  denote  the  Miniftry  of  the  Gofpel, 
 and  thofe  that  were  invefted  with  the  Priefthood 
 in  the  Chriftian  Church, 
 
 Q.  How  do  //ze  Minifters  ojihe  Chriftian  Church 
 derive  their  Commiflion  ? 
 
 A.  From  our  Saviour    "^efus,   Chrijlj  the  great 
 
 Hcb.  V.5.  Shepherd  and  Bifhop  of  our  Souls,  wAoj^/orz^^f/ ?zo^ 
 
 himfelf  to  be  an  High-Priefi ;  buc  had  his  Commiffion 
 
 from  God  the  Father,  and,  after  his  Relurreftion, 
 
 invefted  his  Apoftles  with  the    lame   Commifti'-m 
 
 his    Father  had  given  him.     As  my  Fathtr  hath 
 
 John XX.  ftntmeycvcnfofcndlyou:  And  he   breathed  on  thejn^ 
 
 **•'*•     and faid  unto  them^  receive  ye  the    Holy  Ghofly  &c. 
 
 Which 
 
in  September.  491 
 
 Which  Cominiirion  evidently  contains  an  Autho- 
 rity of  ordaining  others,  and  a  Power  of  transfer- 
 ring thatCommiflion  upon  others,  and  thofe  upon 
 others  to  the  End  of  the  World.  And  that  this 
 did  not  merely  belong  to  the  Perfonsof  the  Apof- 
 tles,  appears  from  the  Nature  of  that  Promifemade, 
 to  be  zoith  them  always,  even  unto  the  End  of  the  i:iit. 
 World:  Which  muft  include  their  Succeifor  in  the  *>'*^'*''»». 
 Execution  of  the  fame  Commiffion, 
 
 Q.  Crfn/;A(? Supreme  Civil  Magiltratecnww2?/;iffj:f 
 theje  Spiritual  Powers  to  Church  Officers? 
 
 A.  The  Nature  of  thefe  Powers  being  purely 
 fpiritual.  and  having  a  Relation  to  the  Souls  of 
 Men,  can  only  be  conveyed  '\\\  that  Way  and  Man- 
 ner Chrijl  has  appointed ;  who  delegated  thel'c 
 Powers  only  to  his  Apoflles  and  theit  Succellbrs; 
 and  without  his  exprefs  Commiffion  no  Man  ought 
 to  take  upon  himfelf,  or  communicate  to  others 
 a  Power  to  fign  and  feal  Covenants  in  his  Name. 
 This  Commiflion  the  Apoftles  and  their  Succeffors 
 exercifed  in  all  Places,  and  even  in  Oppolition  to 
 the  Rulers  that  then  were;  fo  that  the  Church 
 fubfifted  as  a  diftinft  Society  from  the  State  for 
 above  three  hundred  Years,  when  the  civil  Go- 
 vernment was  only  concerned  to  fiipprefs  and 
 deftroy  it.  Indeed,  when  the  Church  received  the 
 Benefit  of  Incorporation  and  Protefction  from  the 
 State,  (he  was  content  to  fuffer  fome  Limitation 
 as  to  the  Exercife  of  thefe  Powers,  and  thought 
 herfelf  futficiently  recompenfed  by  the  Advan- 
 tages that  accrued  to  her  by  the  Incorporation. 
 
 O.  Wherein  then  conjijls  the  Supremacy  of  So- 
 vereign Magiftrates  ? 
 
 A.  in  ruling  all  Eflates  and  Degrees   committed   /oArt.37. 
 their  Charge  by  Gody   whether   they   be  Ecclefiaftical 
 or  Temporal.     In  exerciling  their  Civil  Power  in 
 Ecclefiaftical  Caufes,  as  well  as  over  Ecclefiaflical 
 f  e;:fons,   and  in  rejlraining  with  the  civil  Sword  the 
 
 fh'Morn 
 
49*  Ember  Days, 
 
 fiuhborn  and  evil  Doers.     Sothat  all  Perfons  in  their 
 Dominions,  Spiritual  d^s  well  as  Temporal^  are  fub- 
 je8;  to  their  Authority;  becaufe  when  Men  became 
 Minifters  in  the  Church,  they  did  not  ceafe  to  be 
 Rom.      Subjeds  of  the  State.     Every  Soul  muft  be  JuhjeB 
 ^^^"- ^^'  to  the  higher  Powers,  which    includes   an    Jpoltle, 
 an  Evangdifty  a  Prophet^    or  whojoever  elfe,  as  St. 
 Chryfoftoin  obferves  upon  the  Place.     But  by  Vir- 
 tue of  thisSupremacy,  the  miniftring  either  of  God^s 
 Art  37.   Word,  or  oUhe  Sacraments ,  is  not  given  to  Princes 
 becaufe  they  are   not  invefted  with,  nor  have  a 
 fovereign  Difpofal  of,  the  Power  of  Orders. 
 
 Q.  What  may  we  learn  from   the   Dignity  of  the 
 Priefthood  ? 
 
 A.  That  it  is  no  Diminution  to  Greatnefs  of 
 ■■  Birthy  or  diuy  perfonal  Excellencyy  to  be  devoted  to 
 the  Service  of  the  Altar.  That  great  Purity  of 
 Life  is  required  of  thofe  that  are  invefted  withfuch 
 an  honourable  CharaBery  whereby  they  may  in 
 fome  Meafure  be  qualified  to  adminifter  in  holy 
 Things,  and  by  their  Example  guide  thofe  they 
 inftrud  by  their  Doctrine.  That  it  is  an  argument 
 of  a  very  prophane  Temper,  to  contemn  thofe 
 that  are  owned  of  God  as  his  Domejlics  and  im- 
 mediate ylttendants;  as  his  Agents  and  Amhafjadors, 
 becaufe  he  that  defpifeth  them  defpifeth  him  that 
 fent  them  J  and  the  Affront  put  upon  them  will 
 be  interpreted  as  done  to  him  from  whom  they 
 derive  their  Commiffion.  That  it  is  a  Diftate  o-f 
 natural  Reafon  to  teflify  our  Reverence  to  the 
 Deity,  and  our  Affeftion  to  Religion,  by  ho- 
 nouring thofe  who  are  the  chief  Miniilers  of  it. 
 That  it  is  the  greateft  Piece  of  Prefumption  ima- 
 ginable, to  pretend  to  fign  and  feal  Covenants  in 
 God's  Name,  without  receiving  any  Power  and 
 Authority  from  him  in  order  to  that  Purpofe. 
 That  the  Attendance  at  the  Altar  exempts  no  Man 
 from  the  Cogmz'a^ice  of  the  Civil  Powtrs,  but  that 
 
 fpiritnai 
 
2?i  September.  493 
 
 fpiritnnl  Perfom  are  equally  obliged  to  pay  all  jyuty  ' 
 and  AUegianceio  their  righifid Sovereigns^  as  well  as 
 the  meaneft  of  the  Laity.  That  the  Power  of  the 
 -M^^z/?r^/e,  when  mod  full  and  abfolute,  does  not 
 extend  either  toufe  themfelves,  or  communicate  to 
 others,  thofefpi ritual  Powers  which  Chrijl  left  only 
 to  his  Apoftles  and  their  SuccefTors.  That  we 
 then  beft  fhew  our  Efteem  of  God's  Ordinance,  and 
 teltify  our  Value  for  the  Benefits  of  the  Priejlhood, 
 then  we  not  only  reverence  their  Perfons,  but  de- 
 voutly attend  their  fpiritual  Admini/lrations, 
 
 The  PRAYERS, 
 
 I. 
 
 ALMIGHTY    God   our    heavenly     Father, p,^  ^^^ 
 who  haft  purchafed  to    thyfelf  an  univerfaloidaiMeri 
 Ghurch,  by  the  precious  Blood  of  thy  dear   Son;  ^V^'  • 
 merciiully  look  upon  the  lame,  and  at   this   Time 
 fo  guide  and  govern   the  Minds  of  thy  Servants^ 
 the  Bifhops  and  Paftors  of  thy   Flock,   that  they 
 may  lay  Hands  fuddenly  on  no  Man ;  but   faith- 
 fully and   wifely  make  Choice  of  fit  Perfons,  to 
 ferve  thee  in  the  facred  Miniftry  of  thy  Church- 
 And  to  thofe  who  fiiall  be    ordained  to  any  holy 
 Fundion,  give  thy  Grace   and   heavenly  Bene- 
 didion  that  both  by  their  Life  and  Dodtrine  they 
 may  fet  forth  thy  Glory,  and  fet  forward  the  Sal- 
 vation of  all  Men,  through  Jefus  Clirifl-  our  Lord, 
 Amen, 
 
 IL 
 
 GRANT,  O   Lord,  that  all   thofe    who  admi-portiiff' 
 nifter    in   holy   Things,  may  have   a  great  ci"gy. 
 Senfe  of  the  Dignity   and   Importance  of  their maV*"^^ 
 Office;  that  fin ce  they  are  thy  Eviba/fadors,  they \'s}^^^y 
 
 their  Actions  have  a  due  Regard  to  thetheir  hoiy 
 Excellency  of  their  Character,  and  faithfully,  di-^""'-"^'"''' 
 
 ligcntly, 
 
494'  Ember  Days^  &c, 
 
 ligently,  and  prudently  tranfafl  thofe  great  Affairs 
 thou  haft  intrufted  to  their   Management:  That 
 fince  they  are  thy  Minijiers,  they  may  have  always 
 imprinted  in    their  Remembrance,   how  great    a 
 Treafure  is  committed  to  their  Charge,  the,  Sheep 
 of  CAr^,  which  he   bought  with   his   Death,  and 
 for  whom  he  fhed  his  Blood  ;  that   the   Church 
 and  Congregation  whom  they  ferve  is  the  Spoufe 
 and  Body  of  Guijl :  That  fince  they  are  the  Stvw-^ 
 ards  of  the  MyJierieSy  they  may  feed  and  provide 
 for  thy  Family,  fcek  thy  Sheep  that  aredifperfed 
 abroad,  and  thy  Children  which  are  in   the  Midft 
 of  this  naughty  World,  that   they  may  be  faved 
 through  Chnjl:  That  fince  they  are  Labourers  in 
 thy  Vineyard,  they  may  never  ceafe,  by  their  Care 
 and  Diligence,  to  bring  all  fuch  as  are  committed 
 to  their  Charge  unto  that  Agreement  in  Faith  and 
 Knowledge  of  God,  and  to  that  Ripenefs  and  Per- 
 fe6lnefs  of  Age  in  Chrift,   that  there  may    be  no 
 Place  left  for  Error  in  Religion,  or  for  Vicioufnefs 
 of  Life.     That  fince  their  Employment  is  labo- 
 rious and  difficult  they  may   conftantly  pray  for 
 the  heavenly  AfTiftance  of  the   Holy  Ghoft  from 
 thee,  O  Father,  by  the  Mediation  of  our  bleffed 
 Redeemer  and  Saviour  yefus  Chri/l;  that  by  daily 
 reading  and  weighing  of  the  Scriptures  they  may 
 wax  riper  and  ftronger  in  their  Miniflry,  and  fo 
 fafhion  their  Lives,  and  thofe  of  their  Families, 
 after  the  Rules  and  Doctrine  of  Chrijl,  that  they 
 may  be  wholefbme  and  godly    Examples  for  the 
 refl  of  the  Congregation   to  follow,  and   be  able 
 to  give  a  good  Account   of  their  Stewardfhip  at 
 the  Tribunal  of  Chrijl;  to  whom  with  thee  and 
 the  Holy  Ghoif,  be  all  Honour  and  Glory,  World, 
 without  End.     Amen, 
 
 III.  O 
 
^he  Vigils.  49S 
 
 IIL 
 
 O  THOU  great  Shepherd,  and  Biihop  of  our?iJ°P 
 Souls,  moft  glorious  ,7^>  ^\^h  all  holy  and  ForB:- 
 religious   Prelates,  efpecially  the  Bilhops  of  our  ^®P** 
 Church.     O  God,  let  Abundance  of  thy   Grace 
 and  Bencdi6lion  defcend  upon  their  Heads,  that 
 by  a  holy  Life,  by  a  true  and  catholic  Belief,  by 
 arefolute  Confeflion  of  thy  Name,  and   by  a  fa- 
 therly Care,  and  great  Sedulity  and  Watchfulnefs 
 over  their  Flock,  they  may  glorify  thee  our  God, 
 the  great  Lover  of  Souls,  and  fet  forward  the  Sal- 
 vation of  their  People,  and  of  others  by  their  Ex- 
 ample, and  at  laft,    after  a  plentiful   Converfion 
 of  Souls,  they  may  fhine  like  the  Stars  in  Glory, 
 through  Jcju%  Chrijl  our  Lord.     Amen, 
 
 CHAP.     IX. 
 
 Q.  TJ/'HAT  do  you  mean  by  Vigils  ? 
 
 A.  Thofe  Fajls  which  the  Church  hath 
 thought  fit  to  eftablifh  before  certain  Fejlivals^  in 
 order  to  prepare  our  Minds  for  a  due  Obfervation 
 o^  i\\t  tn^\i'\i\g  Solemnity :  That  fo  our  Joy  may 
 not  degenerate  into  Senfuality,  nor  be  exprefled 
 by  Intemperance,  nor  evaporate  into  Lightnefs 
 and  Vanity ;  but  that  we  may  ufc  God's  good 
 Creatures  with  Moderation  and Thankfalnefs,  with 
 Bowels  of  Mercy  to  thofe  that  are  in  Want,  and 
 raifeour  Souls  to  fuch  a  Relifli  of  fpiritual  Enjoy- 
 ments, that  it  may  be  our  Meat  and  Drink  to  do 
 the  Will  of  our  heavenly  Father. 
 Q.  JVhy  art  ihefe  Fafts  called  Vigils  ? 
 
 A,  From 
 
Mark...xiii 
 35 
 
 496  ne  Vigils. 
 
 A.  t=*rom  the  La^  in  Word  VigilU,  fi.Gjnifying 
 IP'atchings:  It  being  the  Cuftom  in  the  Primitive 
 Times  pafs  great  Part  of  the  Night  that  preceded 
 certain  Holy  Days  in  Devotion  and  religious  Exer-«. 
 cifo;  and  this  even  in  thofe  Places  which  they  Tet 
 apart  for  the  public  worfliip  of  God.  But  when 
 thefe  Night  Meetings  came  to  befo  far  abufed,  that 
 no  Care  could  prevent  feveral  Diforders  and  Irre- 
 gularities, the  Church  thought  fit  to  abolifli  them, 
 and  thefe  Night  Watches  were  converted  into  FafiSy 
 ftill  keeping  the  former  name  o^  Vigils. 
 
 Q.  IVhat  ivas  probably  the.  Original  of  thefe  Vigils 
 vr  Night  Watches  among  Chrifians? 
 
 A.  Some  are  inclined  to  found  this  Pra6lice  upon 
 
 feveral  Texts  of   Scripture  underftood   literally. 
 
 Mat.  xxtv.  ■vvViere  IVatchingis  enjoined  as  well  as  Pr^r^r, par- 
 
 13!  ticularly  upon  that  Conclufion  our  Saviour  draws 
 
 from  the  P(7r(2(^/(?of  the  ten  Virgins :  Watchytherefore^ 
 
 for  ye  knozv  neither  the  Day  nor  the  Hour  -wherein  the 
 
 Son  of  Man  com.eth.     And  further  they    urj^e   our 
 
 Luke  vi.    Saviour's  own  Example,  zvho  continued  all  Night  in 
 
 Aftsxvi.    Prayer  alone -^  and  that  of  St.    Paul  and  Silas^  who 
 
 »5-  at    Midnight  prayed    and  fang  Praifes  unto    God. 
 
 And  what  Wonder  if  in  this  fenfe  it  was  praclifed 
 
 and  recommended  by  the  Chriftians  of  the  firft 
 
 Age,  who  generally  apprehended,  that  the  End  of 
 
 the  IVorld  was  near  at  Hand,  and  that  their  bleffed 
 
 Mafter  would  quickly    fummon  them  to   appear 
 
 before  his  dreadful  Tribunal,  andthat  at  Midnight 
 
 Mat.  XXV.  the  Cry  would  he  made^  Behold  the  Bridegroom  comcth  ! 
 
 ^-  The  Fervour  and  pious  Zeal  of  thofe  Times  might 
 
 eafily  difpofethem  under  fuch  Thoughts,  toabridge 
 
 thcmfelves  of  Sleep,  and  to  employ  Part  of  the 
 
 Night  in  profecuting  the  Affairs  of   their  eternal 
 
 Salvation,  that  if  poilible,  the  Coming  of  the  Son  of 
 
 Manvcughi  find  them  actually  engaged  in  the   E.x- 
 
 pedation  of  it.     And  were  the  Children  of  Light 
 
 as  wife  in  their  Generation  as  the  Children  of  this 
 
 frorld 
 
The  Vigils,  497 
 
 World,  they  would  fometimes  borrow  from  the 
 Night  for  the  Exercife  of  their  Devotion  ;  whcli 
 xX-iQ  others,  to  gratify  their  Pafhons,  can  dedicate 
 whole  Nights  to  their  Bufinefs  or  Pleafure. 
 
 O.  What  further  account  is  there  of  the  Original 
 o/Vigils? 
 
 A.  Others,  with  greater  Probability,  have  re- 
 ferred the  Rife  of  thefe  Night  Watches  to  the  Ne-^ 
 ceffity  ChriRians  were  under  of  meeting  \\\  the 
 Night  and  before  Day  for  the  Exercife  of  their 
 Devotions  in  common,  by  rcafon  of  the  Malice 
 and  Pcrlccution   of  their  Enemies,  who  endea- 
 voured their  DeftruQion  when  they  dilcovered   ^^^^^ 
 them  to  be  ChriRians.    Thus  the  Difciples  of  our  Ig.""'^* 
 Lord  zuere  ojjtmbled  together  in   the   Evening,   the 
 Doors  being  fhut  for  fear  of  the  Jews,   when  our 
 Saviour  appeared  to  them,  and  fliewed  them  his 
 Hands  and  his  Side.     When  St.  Peter  was  deli- 
 vered out  of  Prifon  by  an  Angel  in  the  Night,  he  Adsxii, 
 found  the  Church  of  Jerufakm  affernbled  in   the  '^* 
 Houfe   of  Mary  the   Mother  of  John  furnamed 
 Mark,  performing  the  public  Offices  of  Religion. 
 St.  Paid  at  Troas  continued  his  Speech  untii  Mid-  Ads  xx. 
 night,  and  then  adminiftered  the  Sacrament  to  the  "'^■"*^^- 
 Difciples,   who  came  together  to  break  Bread.     In 
 the  After-ages,  Tcrt.ullian  confirms  the  Cuftom  of ^"^^^°'^''"- 
 frequenting  the  AiTemblies  for  religious  Worfliip, 
 and  of  receiving  the  Eucharijl  before  Day  :  And 
 in  the  Account  Pliny  gives  to  the  Emperor  con-  Kpiii'^'g^. 
 cerninii  the  ChriRians,   their  meeting  before  Day  to  '^ertui.  ad 
 
 „  />        •  ro  1  n  /•  Ui:.  lib.  u. 
 
 fing  Hymns  to  our  Saviour,  t?c.  makes  a  1  art  or  Euicb.de 
 it.    Now  when  Perfecution  ceafed,  and  Chi  iRians  \^l-^^''^" 
 had  the  Liberty  of  performing  their  Devotions  nb. , 'v. 
 in   a  more  public  manner,   they    Rill  continued  ^J^^^"^ 
 thefe  Night  Watches  before  grcdii  FejlivalSy  particii-s  ;\nf 
 larly  that  of  Ea/ler,  as  is  owned  by  feveral  of  the  •'^'"''' 
 Ancients.     This  Praftice  was  in  great  Vigour  in 
 the  Time  of  St.  Jcrorae  who  defended  thefe  Vigils 
 K  k  againll 
 
 if. 
 
 3ruf. 
 
49 S  Tie  Vigils, 
 
 h[c'^ou°"  againft  the  Objeftions  of  Vigilantius^  who  endea-* 
 .ap  Ripar.  vouied  to  havc  them  aboliflied.  But  St.  Jerom^ 
 giian"^  ''  declares  it  unreafonable  to  impute  to  the  whole 
 Body  the  unhappy  Milcarriages  of  fome  unworthy 
 Members  among  them;  becaufe  the  Irregularities 
 of  a  few  could  not  prejudice  Religion  in  general, 
 fince  they  were  guilty  of  the  fame  Crimes  in  their 
 own  Iloufes  and  in  their  Neighbourhood,  the  Vigils 
 being  neither  the  Caufe  nor  the  Occafion  of  thefe 
 Diforders.  The  Council  of  Eliberis,  held  Anno 
 305,  had  forbid  the  Admiflion  of  Women,  to 
 prevent  the  III  Confequences  of  thefe  promifcuous 
 AiTemblies;  but  they  were  not  abolifhed  till  after 
 St.  Jerome's  Time,  nor,  as  fome  think,  till  the 
 Beginning  of  the  fixth  Century. 
 €■33.35.  Q.  Before  what  FeftivaKs  hath  //z<?  Church  ap- 
 pointed theje  F'dilslhat  are  called  Vigils? 
 
 A.  Before  the  Nativity  of  our  Lordy  the  Purifi^ 
 cation  and  Annunciation  of  the  bleffed  Virgin  Mary^ 
 Eajicr-day,  Afcenfion-day,  Penticofl,  St.  Matthias, 
 St.  John  Baptijly^i.  Peter,  St.  James,  St.  Bartho- 
 lomewy  St.  Matthew,  St.  Simon  and  St.  Jude,  St. 
 Thomas,  St.  Andrew,  and  All  Saints.  And  if  any 
 of  thefe  Fea/Is  fall  upon  a  Monday,  then  the  Vigil 
 or  Fajl-day  fliall  be  kept  upon  the  Saturday,  and 
 not  upon  the  Sunday  ncxi  before  it. 
 
 Q.  Why  have  not  the  rejl  of  the  Fejlivah  Vigils 
 annexed  to  them  ? 
 
 A.  Becaufe  they  chiefly  fall  between  Chriflmas 
 and  Epiphany,  or  between  Eafler  and  Whitfunday^ 
 which  were  always  elleemed  fuch  Seafons  for  Re- 
 joicing, that  the  Church  did  not  think  fit,  but 
 very  rarely  to  intermingle  with  them  any  Days 
 of  FaJling  and  Humiliation.  And  in  the  Fcaft  of 
 St.  Michael  and  All  Angels,  one  Reafon  for  the 
 Inflitution  for  Figih  ceafes ;  which  was  to  conform 
 us  to  the  Ilxample  of  the  Saints,  who  through 
 Sufferings  and  Mortifications  entered  into  the  joy 
 of  their  Mafter;  but  thefe  miniftering  Spirits  were 
 created  in  the  full  Ppileffiou  of  Biifs. 
 
7he  Vigils.  499 
 
 Q.  JVhat  are  thofe  Ads  o/public  Worfliip  Wn'cA 
 theje  Vigils  were  dcfigned  to  prepare  ws/or  .^ 
 
 yf.  Joining  in  thofe  Prayers  and  Praifes  which 
 are  offered  up  to  God  by  his  Minrflers  upon  luch 
 Occafions.  Hearing  God's  holy  IVord,  and  thofe 
 Explanations  of  it,  aud  InftruBions  from  it,  which 
 are  commonly  called  Sermons,  made  by  an  Order  oi 
 Men  eftablifficd,  among  other  Ends,  to  inlirud  us 
 in  our  Duty.  Receiving  the  blcjfed  Sacrament, 
 which  is  called  the  EuchariQ,  becaufe  a  thankful 
 Acknowledgment  of  Bleffings  received  :  a  very  fit 
 Employment  for  all  Fejlivah,  as  well  as  the  proper 
 Chriftian  Worfliip  for  the  Lord's  Day. 
 
 Q.  Where  arc  thofe  A6is  of  public  Worfhip  per^ 
 
 formed  ? 
 
 A.  in  the  Church,  the  Houfe  of  God,  fo  called  upon 
 the  Account  orns  peculiar  Relation  to  him,  being 
 folemnly  dedicated  and  fet  apart   for   his  public 
 Worfliip  and  Service,   and  upon  the  Account  of 
 God's  peculiar  Prefence,  not  oi^\y  by  the  Adminillra- 
 tion  of  his  M^ord  and  Sacraments,  but  by  reafon  of 
 the  Attendance  of  his  holy  Angels  to  obferve  our  Be- 
 haviour and  Deportment;  it  being  by  the  Retinue 
 of  thefe  adminillering  Spirits,  that  the  Speciality 
 of  God's  Pre  fence  is  defcribed  in  the  Old  and  Nczjj  ccn. 
 Teflament.     The  dedication  of  it  to  facred  ^/cs  J^^^-'i-.^^- 
 makes  it  his  propriety,    and  the  praying  to  him,  35. 
 praifmg  him,  and  celebrating  the  Holy  Myfteries,  ^^^-  "^• 
 with  the  Attendance  of  the  Holy  Angels,  are  De-  licb.  u.%. 
 monllrations  of  his  peculiar  Prefencc.  Dan.  vu. 
 
 Q.  Did  the  Apoftles  and  Primitive  Chriftians/f^  1  Cor.  Ki, 
 cpart  particular  Places/or  public  Worfliip  ?  '°- 
 
 yl.  It  is  plain,  that  even  in  the  Times  of  the 
 Apofks  there  were  Places  let  apart  for  the  Perform- 
 ance o^  Divine  Worfliip,  and  that  the  Chrillians  did 
 not  even  then  meet  promifcuoudy  in  any  Place  ; 
 and  th.ough  they  were  concealed  from  the  Jcua 
 and    Heathens,    being  either    Part   of  their   own 
 
 K  k  2  Houfcs, 
 
500  The  Vigils, 
 
 Houfes,  or  within  the  Compafa  of  them  ;  yet  the)-' 
 
 were  fufficiently  known  to  the  Faithful.    St.  Paul 
 
 1  Cor.       gives  Direftions  for  our  Behaviour  in  fuch  Places  ; 
 
 XIV.  34.      ^g^  ^/^g  Women  keep  Silence  in  the  Church  ;  and   it  is 
 
 evident  that  he  underftands  this  not  only  of  the 
 
 Company  met  together,  but  of  the  Place  where 
 
 they  met,  by  the  Diftinflion  he  puts  between  this 
 
 ver.35.     and  other  Places  ;  If  they  will  leaiii  any  Thing,  let 
 
 them  ajk  their  Hujbands  at  Home  ;  for  it  is  a  Shame 
 
 for  li^omen  to  [peak  in  the  Church.     It  appears  from 
 
 the  fame  Apoltle,  that  the  Chriftians  at  Corinth 
 
 had  a  Place  let  apart  only  for  holy  Purpofes ;  for 
 
 .    that  Apoftle  reprehends  the  Corinthians  for  taking 
 
 \it°^'^^'  their  own  Supper  in  an  holy  Place;   Have  ye  not 
 
 HoufeSy  faith  he,  to  eat  and  to  drink  in,  or  defpife  ye 
 
 the  Houfe  of  God  ?  From  whence  it  follows,  that 
 
 the  Place  where  they  affembled  was  not  for  common 
 
 eating  and  drinking,  and  therefore  not  for  ordi- 
 
 s- Aug.     jiary  and  private  Ufes;  nay,  the  employing  it  to 
 
 in^LevftV   fuch  Purpofes  was  profaning  it,  as  is  plainly  im- 
 
 BafiL        plied  in  the  Word  dcfpifing.    And  therefore  every 
 
 Reg.' 30.    private  Houfe  was  different  from  the  Church,  their 
 
 Th^odo!    Houfes  being  oppofed  to  facred  Places  fet  apart  for 
 
 in  locum,  religious  Ufes.    And  in  this  Senfe  is  this  Text  un- 
 
 derftood  by  many  of  the  Fathers.  And  this  is  farther 
 
 proved,  from  that  fingular  Character  given  to  fome 
 
 above  others  in  the  Apoftles'  Salutations  as  their 
 
 Rom.  xvi.  peculiar.     Salute  fuch  an  one,  and  the  Church  in  his 
 
 1  Cor  xvi  ^^^f^'     Which  muft  be  necellarily  underftood  of 
 
 19.  fome  certain  Place  fet  apart  where  Chriftians  were 
 
 phiirm.^^  wont  to  aflemble  for  the  Performance  of  divine 
 
 vcr,  1,  2. 
 
 Worfliip.  And  thofe  faluted  muft  be  fuch  as  in 
 theirfeveralCitieshaddedicated  fome  Place  within 
 their  Dwellings,  moft  probably  their  upper  Room, 
 Rom.  xvi.  for  Chriitian  V/orihip.  And  that  this  Salutation 
 ^jlLA.  ^^  "^^  "'^^^  becaufe  their  Families  were  Chriftians, 
 appears  from  other  Salutations,  where  AriJIohulus 
 and  Karciffiis  ar ;  faJutcd  with  their  Houfliold. 
 
 Q.  Hoio 
 
The  Vigils,  5<^^ 
 
 O   How  ou^ht  we  to  reverence  holy  Places  ? 
 A.  By  hmlding  and  ereHing  luch   Places  where 
 they  are  wanting,  and  furnifliing  them  with  all 
 imaginable  Decency  for  the  Worfhip  of  God:  By 
 repairing  and  adorning  them,  when    Time,  or  the 
 Itfiquity  of  an  Age  hath  made  them  ruinous :  By 
 keeping\hcm  from  all  profane  ^nd  common  Ufage, 
 and  applying  them  wholly  to  the  Bufinefs  of  Re- 
 ligion:  By  offeung  up  our  Prayers  in  them  with 
 Fervour  znd  frequency ;  by  heaving  God  s  Wo  d 
 with  Attention  and  Refolutions  of  obeying    it; 
 and  by  celebrating  the  holy  Myfteries  with  Humi- 
 litv  and  Devotion  :  by  ufing  all  fuch  ouLwardTej- 
 tiLnes  of  Rejpea  as  the  Church  enjoins,  and  are 
 eftabliflied  by\he  Cullom  of  the  Age  we   ive  in 
 as  Marks  of  Honour  and  Reverence.     This  bo- 
 dily Worfhip  is  recommended  by  Solomon, _  when 
 he  charges  us  to  look  to  our  Feet  when  we  go  into  the  ^^^,^  ^  ^^ 
 Houfe  of  God,  being  an  Allufion  in  particular  tOExod.Uu 
 that  Rite  of  pulling  off  the  Shoes,  ufed  by  the  Jews,  5- ^  ^^^_ 
 and  other  Nations  of  the  Eajl,  when  they  came  into 
 facred  Places,  and  is  as  binding  upon  us  ^o  look  to 
 our  Heads  bv  uncovering   them,  and   giving   all 
 other  external  Teftimonies  which  expreis  Reve- 
 rence and  Devotion :  and  above  all,  by  gcverning 
 our  whole  Behaviour  in  fuch  Places  with  a  due  Re- 
 gard to  thofe  Ends  and  Purpofes  for  which  they 
 were  dedicated  and  fet  apart :  this  will  correa  any 
 Whifpering  or  Talking  about  worldly  AHairs.  any 
 negligent   or  light  Carriage  :   this  will   lupprels 
 any  Provocations  to  Laughter,  or  any  critical  and 
 nice  Obfervation  of  others. 
 
 Q    mth  what  Difpofition  of  Mind  ought  zve  to 
 ijcrform  thefe  Ads  o/public  Worfliip  ^ 
 
 A    With  fincere  Intentions  of  glorifying  Ood, 
 
 and  making  his  Honour  and  Praifc  known  among 
 
 Men  ;  acknowledging  hereby  our  entire  Depend- 
 
 ance  upon  his  Bounty,  both  for  what  we  er.joy, 
 
 ^  K  k  3  and 
 
^QZ  Tihe  Vigils, 
 
 and  what  we  farther  expe6l.  And  with  hearty 
 Endeavours  of  performing  his  bleffed  Will,  and 
 of  being  that  in  our  Lives  and  A6lions,  which  we 
 beg  to  be  made  in  our  Prayers,  which  we  are  en- 
 joined in  his  holy  IVord,  and  which  we  folemnly 
 promife  in  the  holy  Sacrament. 
 
 Q.   PFith  what  Reverence  of  our  Bodies  oifghi 
 we  to  perform  theft  Afts  oj  public  Worfliip  ? 
 
 A,  Though  in  our  private  Devotions  we  are 
 left,  I  think,  at  Liberty  to  chufe  fuch  Poftures  as 
 may  molt  tend  to  the  fixing  of  our  Minds  ;  yet  in 
 -public  we  are  obliged  to  govern  our  outward  Be- 
 haviour by  fuch  Meafures  as  the  Church  pre^ 
 fcribes,  vi'z.  to  kneel^  Jland,  bow,  or  fit,  as  the 
 'Rubric  hath  enjoined.  Neither  do  I  think  it  is 
 fit  to  deviate  from  forae  devout  Cuftoms,  though 
 not  commanded,  that  are  eflabliflied  by  ancient 
 and  general  Praftice,  which  in  Time  comes  to  have 
 the  Force  of  a  Law.  It  is  by  thefe  Rules  that  a 
 beautiful  Uniformity  is  created  in  our  Deport- 
 ment, as  well  as  in  our  petitions.  All  thefe  diffe- 
 rent Pojlures  ought  to  be  ufed  with  fuch  Gravity 
 and  Serioufnefs,  as  may  demonftrate  how  intent 
 we  are  when  engaged  in  the  Worfliip  of  God,  and 
 yet  without  fuch  Aflbdations  and  Particularities 
 as  are  apt  to  diflurb  thofe  that  are  near  us,  and  to 
 give  Occafion  to  others  to  fufpecl:  us,  as  ading  a 
 formal  hypocritical  Part.  If  we  come  to  Church 
 before  the  Service  begins,  which  we  fhould  always 
 endeavour  to  do,  after  we  have  performed  our 
 private  Devotions,  we  fiiould  in  SiJence  recollect 
 ourfelves,  and  difpofe  our  Minds  by  ferious 
 Thoughts  to  a  due  L3ifcharge  of  the  enfuing  Du- 
 ties; for  the  Difcourfes  of  News  and  Bufinefs  are 
 very  improper  on  fuch  Occafions.  God's  Houfe 
 being  not  defigned  for  the  Scene  of  Converfation. 
 And  it  is  Itill  much  more  unbecoming y-whWo:  we  are. 
 at  our  Prayers,  nicely  to  obferve  all  thofe  Rules  of 
 
 Ceremony^ 
 
ne  Vigils,  503 
 
 Ceremony,  which  in  other  Places  arc  fit  and  ne-: 
 celTary  to  be  praaifed  towards  one  another  ;  be- 
 caufe;  when  we  are  offering  our  Requelts  to  the 
 great  God  of  Heaven  and  Earth,  our    Attention 
 Ihould  be  fixed,  that  we  Ihould  have  no  Lcilure, 
 to  regard   any  Thing  elle.     To  this  End,  whcri 
 ve  put  our  Bodies  into  a  praying  Po/lure,  with 
 vvhich   I   think   leaning  and  lolling  ieems  very 
 inconfiftent,  we  fliould  do  well  to  fix  our  Eyes 
 downwards    that  we  may  not  be  diverted  by  any 
 Obieas  near  us;  at  the  fame  time  refolving  not 
 to  fuffer  them  to  gaze  ahout,  whereby  they  do  but 
 fetch  in  Matter  for  wandering  Thoughts.^    A  far- 
 ther   Help   to   this    Attention    is  great  Silet^ce  ; 
 therefore  we  fhould   never  join  aloud  wiih   the 
 Minificr  but  where  it  is  enjoined,  endeavouring  to 
 make  it  our  own  by  an  hearty  Amen.     Great  Care 
 muft  be  taken  not  to  repeat  after  the  MiniRer  what 
 peculiarly  relates  to  his  Office;  which  I  mention 
 the  rather,  becaufe  I  have  frequently  obferved 
 fome  devout  People  following  him  that  officiates 
 in  the  Exhortation  and  JbfolutiGn,   as   well  as  the 
 Confejjion;  which,  if  thoroughly  coniidercd,  mufl 
 be  adjudged  a  very  abfurd  and  improper  Expref- 
 ilon  of  the  Peopies'  Devotion,  becaule  a  di(-lin- 
 •guifhing  Part  of  the  Pricjl'^  Office. 
 
 O.  What  Preparation  of  Mhid  is  necej/ary  for  our 
 joimngin  the  public  Prayers  ? 
 
 J.  To  abftraa  our  1'houghts  as  much  as  we 
 can  from  our  worldly  Bufineis  and  Concerns,  that 
 we  may  call  upon  God  with  attention  and  Appli- 
 cation of  Souls  :  to  keep  our  FaiTions  in  Order  and 
 Subjeaion,  that  none  of  them  may  interrupt  us 
 when  we  approach  the  Throne  of  Grace :  To  poU 
 fcfs  our  Minds  with  fuch  an  awful  Scnfe  of  God's 
 Prefence,  that  we  may  behave  ourfelves  with  Gra- 
 vity and  Reverence  ;  to  work  in  ourfelves  luch  a 
 Scnfe  of  our  own  Weaknefs  and  lufuthciency,  as 
 K  k  4  ni'^y 
 
504  The  Vigils. 
 
 may  make  us  ejrneft  for  the  Supplies  of  fiiper- 
 naturai  Grace  ;  fuch  a  Sorrow  for  our  Sins,  fuch 
 Kumiliation  for  them,  and  fuch  a  Readinefs  to 
 forgive  others,  as  may  prevail  upon  God  for  the 
 Sake  of  ChriJCs  Sufferings  to  forgive  us:  to  re- 
 colleft  thole  many  Bleffings  which  we  have  re- 
 ceived, that  we  may  fliew  forth  his  Fraife,  not 
 only  with  our  Lips,  but  in  our  Lives,  by  giving 
 up  ourfelves  to  his  Service. 
 
 A  more  particular  Account  of  Prayer,  and  the 
 neceflary  Qualifications  to  make  it  an  acceptable 
 Sacrifice,  may  be  found  in  the  Chapter  on  Rotation 
 Days. 
 
 Q.  Horu  ought  we  to  hear  the  Word  of  God  read 
 and  preached  to  us  ? 
 
 /A  With  a  Refchition  of  Mind  to  perform  what 
 we  (ball  be  convinced  is  our  Duly ;  and  with  fuch 
 a  Suhmijpcn  of  our  Underjlandtngy  as  is  due  to  the 
 Oracles  of  God:  With  a  particular  Application  of 
 general  lnftru6lions  totheStateof  our  own  Minds, 
 that  we  may  grow  in  Gracty  and  in  the  Knowledge 
 of  our  Lord  and  Saviour  Jefiis  Chrijl.  In  order 
 to  this,  we  fhould  give  our  Attention  with  great 
 Luke  viii.  Revercncc,  and  take  heed  how  we  hear,  left  our 
 '^'  Negligence  be  interpreted  as  a  Contempt  of  tha^ 
 
 Authority  which  fpeaks  to  us. 
 
 O.  How  comes  ?t  to  pafs,  that  among  thofc  who  hear 
 God's  holy  Word  read  and  preached  to  them  Jo  few 
 are  influenced  thereby  to  reform  their  Lives  ? 
 
 Ai  It  chiefly  proceeds  from  the  Strength  of  vi- 
 cious Habits,  which  blind  their  Underftandings, 
 and  difpofe  them  not  to  apprehend  the  Force  of 
 fuch  Arguments  as  are  urged  to  expofe  the  Folly 
 of  Sin,  and  the  Mifchievous  Confequence  of  a 
 wicked  Life.  Where  Men's  Affcttions  are  en- 
 gaged, their  Judgments  are  lirangely  perverted; 
 this  makes  them  ftifle  the  Checks  of  their  Con- 
 fciences,  and  quench  thofe  Sparks  of  Piety  which 
 
 were 
 
T^he  Vigils.  505 
 
 were  kindled  in  their  Education.  When  therefore 
 Curiofity  or  Decency  engages  them  to  hear  a 
 Sermoiiy  they  fix  their  Attention  upon  the  Orna- 
 ments of  then-  Difcourfe,  and  llnd  Fault  with  the 
 Manner  of  the  Compofition,  when  their  Thoughts 
 never  dwell  upon  the  main  Subject  recommended. 
 But  when  Men  have  long  refilled  the  Solicitations 
 of  God's  MiniJlerSyht  m2iy \\xi\\y  gw'G:  them  up  to 
 a  reprobate  Scnfe,  and  withdraw  that  Grace  which 
 they  have  abufed;  and  then  it  is  no  Wonder  they 
 turn  the  molt  ferious  Things  into  Ridicule,  and 
 hear  the  Terrors  0/  the  Lord  without  the  leaft 
 Emotion. 
 
 Q.  But  why  do  not  the  good  Defires,  which  are 
 raifed  in  fome  People's  Minds  by  hearing  God's 
 Wordy  produce  the  Fruit  0/"  Virtue  in  their  Converfa- 
 tions  ? 
 
 yl.  Becaufe  many  imagine  when  they  have  been 
 affeQed  with  a  Sermon,  that  the  great  End  of 
 hearing  is  fulfilled  ;  when,  alas  !  the  main  Mat- 
 ter, which  is  the  putting  ufeful  Inftru6tions  into 
 Praftice,  is  flill  behind.  God  indeed  hath  done 
 his  Part  when  he  enlightens  our  Minds;  but  then 
 it  is  our  Bufinefs  to  walk  as  Children  of  the  Light. 
 Others  fuffer  the  Cares  and  Pleafures  of  this  Life 
 to  deflroy  the  good  Seed  that  is  fown  in  their 
 Plearts;  they  apply  their  Minds  lb  immediately 
 to  other  Objects,  that  even  the  Memory  of  thofe 
 good  Imprelfions  is  erafed.  Some  find  their  evil 
 Habits  fo  ftrong,  that  they  defpair  of  conquering 
 them,  and  therefore  are  difcouraged  in  pro lecu ting 
 the  Convidions  of  their  own  Confciences;  but  a 
 mighty  Refolution,  with  the  Alfillancc  of  God's 
 Grace,  will  overcome  great  Difficulties;  and  it 
 is  a  good  Sign  God  will  enable  us  to  perform  our 
 Duty,  when  he  fo  earnefily  folicits  us  to  undertake 
 it.  Others  fink  under  a  Senfe  of  iheir  own  Weak- 
 nefs,  and  fearing  they  fliould  not  pcrfevere  aban- 
 don 
 
2  Pet 
 
 566  7be  Vigils, 
 
 don  an  Enterprize  which  they  think  themfelvesnot 
 able  to  go  through  with.  But  Perfeverance  is  a  Gift 
 of  God,  which  he  ordinarily  bellows  on  thofe  that 
 are  not  wanting  to  themfelves,  and  who  depend 
 upon  him  in  the  Ufe  of  thofe  Means,  which  he 
 hath  eftablifhedfor  the  making  their  Calling  and  Eke- 
 tion  fure. 
 
 Q.  How  ought  we  to  prepare  ourfelves  to  receive  the 
 /zo/j' Sacrament  ? 
 
 A.  They  who  have  never  received  the  lifily  Sa^ 
 cramenty  ought  to  inform  themfelves  carefully  in 
 the  Nature  :ind  End  of  this  facred  Injlitvtion,  what 
 is  meant  by  this  Holy  A^ion,  to  what  Purpofe  it 
 was  ordained,  what  ]3enelits  and  Advantages  may 
 be  expe6led  from  it.  This  necefTary  Knowledge 
 once  attained,  and  which  may  be  compafTed  with- 
 out great  Difficulty,  is  a  ftanding  Qalihcation  in 
 all  our  future  Communions.  And  as  for  all  other 
 pious  Difpofitions  of  Mind  which  make  us  fit 
 Guefts  at  the  Lord's  Tahky  they  are  the  fame  we 
 are  obliged  to  by  our  Baptifmal  Vow^  and  are  ne- 
 ceffary  in  the  Courfe  of  a  Chriftian  Life,  and  in 
 the  Ufe  of  all  other  Means  of  Grace :  For,  ex- 
 cept we  confefs  our  Sins  with  an  humble,  peni- 
 tent, and  obedient  Heart,  and  are  ready  to  for- 
 give thofe  that  have  ojBPended  us,  and  afk  with 
 Faith,  even  our  Prayers  and  Praifes,  will  find  no 
 Acceptance  at  the  Throne  of  Grace.  The  bell 
 Preparation  for  the  Sacrament  is  a  conllant  En- 
 deavour to  live  as  becomes  Chrillians ;  for  they 
 who  really  believe  the  Chriflian  Religion^  and  fin- 
 cerely  govern  their  Lives  by  the  do6lrines  and 
 Precepts  of  the  Gofpel,  have  all  that  fubllantial 
 Preparation  that  qualifies  Men  to  partake  of  this 
 holy  Ordinance;  and  ought  to  receive  at  any 
 Time  when  there  is  an  Opportunity,  though  they 
 were  not  before-hand  acquainted  with  it.  Indeed 
 vhen  they  have  a  Forefight  of  their  communicat- 
 
J'he  Vigils,  ^07 
 
 ing,  it  is  very  advifcable  they  fliould  trim  their 
 Lamps,  examine  the  State  of' their  Minds,  renew 
 their  Repentance,  exercife  their  Charity  enlarge 
 their  Devotions,  fpiritualize  their  Affections ;  and, 
 in  order  to  this  Purpofe,  fliould  retire  from  Bufi- 
 nefs  and  Pleafiirc  ;  that  by  I'rayer  and  Falling, 
 and  Alms-deeds,  their  Minds  mav  beraifed  to  re- 
 lifli  fpiritual  enjoyments;  but  flill  great  Care 
 muft  be  taken,  when  a  man  is  habitually  pre- 
 pared, that  he  doth  not  impofe  upon  himfelf  To 
 much  actual  Preparation  as  fhall  make  him  lofe 
 an  Opportunity  of  receiving  the  Sacrament,  then 
 he  hath  not  had  Time  to  go  through  ^vith  that 
 Method  he  hath  prefcribed  to  himfelf. 
 
 Q.  What  makes  a  Man  abfolutely  unfit  to  receive 
 iheho\y  Sacrament? 
 
 A,  The  living  in  the  conftant  habitual  Pradice 
 of  any  known  Sin,  without  Repentance  ;  fuch  a 
 Man's  Approach  to  the  Ac/)' T^/'/f  would  be  a  mock- 
 ing of  God,  and  a  great  Contempt  of  his  Autho- 
 rity ;  and  though  the  ancient  Difcipline  of  the 
 Church  is  at  a  low  Ebb  among  us,  yet  there  is 
 ftill  power  to  debar  fuch  fcandalous  and  open  Sin-  q^^ 
 ners  the  holy  Communion,  and  a  particular  Order 
 to  Parochial  MiniJUrs  not  to  admit  fuch.  And 
 this  Impenitence  makes  our  Prayers  alfo  an  Abo- 
 mination to  the  Lord  ;  for  to  profefs  ourfelves 
 ibrry  for  our  Sins,  and  refolved  to  forfake  them, 
 when  we  have  no  fenfe  of  the  one,  nor  are  deter- 
 mined to  do  the  other,  is  the  greateft  Affront  ima< 
 ginable  to  our  Maker,  by  fuppofing  either  that 
 he  doth  not  know  our  Hearts,  or  that  he  will  be 
 pleafed,  when  we  draw  near  to  him  with  our  Lips, 
 though  our  Hearts  are  far  from  him. 
 
 Q.  What  IS   that    unworthy    receiving,  and  the* 
 Punifhment  cfity  taken  Notice  oj  by  St,  Paul  in  his  1  Cor.xi. 
 ^pflleto  the  Corinthians  ?  ^9- 
 
 J,  The 
 
5o8  The  Vigils, 
 
 i  Cor.  xi.       A.  The  Crime  charged  upon  them  by  St.  Pauf 
 
 *  '^°''^'' was  their  diforderly  and  irreverent  Participation 
 of  the  bleflbd  Sacrament ;  for  it  being  the  Cuftom 
 of  the  PrimitiveChriftians  to  receive  the  holy  Eu- 
 charijl  after  their  Feajis  of  CharUy^  wherein  the 
 Rich  and  the  Poor  ate  together  with  great  So- 
 briety and  Temperance  ;  in  the  Church  of  Corinth, 
 this  Method  was  not  obferved,  the  Poor  were  not 
 admitted  to  this  common  Feaft,  for  m  eating  every 
 
 ^'"•^^-  one  taketh  before  other  is  ovm  Supper;  fo  that  when 
 fome  wanted,  others  were  guilty  of  fcandaloics  Ex^ 
 
 "^^^•^s-  cefs  and  grojs  lnte7nperance ;  and  the  EfFeft  of  it 
 was,  that  they  did  not  difcern  the  Lord's  Body ; 
 they  made  no  Difference  between  the  Sacrament 
 and  a  common  Meal,  between  what  was  to  fuftain 
 their  Bodies,  and  what  was  to  refredi  their  Souls. 
 And  the  Punifhmcnt  infli Bed  upon  them  for  this 
 irreverent  and    contemptuous   Ufage  of  the  Body 
 
 "'^^'  and  Blood  of  ChviHy  was  temporal  Judgments,  that 
 being  chajlen  of  the  Lordy  they  might  not  be  con- 
 demned with  the   World;  for  this  Caiife  many  were 
 
 ver.  30.  -weak  andjick  ariiong  them^  and  many  Jlept.  They 
 had  provoked  God  to  plague  them  with  divers 
 Difeafes,  and  fundry  Kinds  of  Death;  by  which 
 it  appears,  that  temporal  Judgments  muft  be  un- 
 derftood  by  that  Word  our  Tranflators  render 
 Damnation,  Though  if  thefe  temporal  Judgments 
 had  not  produced  Amendment  and  Reformation, 
 fuch  a  Contempt  of  holy  Things  might  have  made 
 them  obnoxious  to  the  eternal  Judgment  of  God. 
 O.  But  doth  not  the  Danger  of  unworthy  Re.^ 
 ceiving  make  it  fafefi  to  ahflainfrom  receiving  at  all,_ 
 or  at  leaf  to  receive  but  feldom  ? 
 
 yf.  By  no  Means;  becaufeihe  Danger  of  neg- 
 leBing  and  condemning  a  plain  Command  of  our 
 Saviour,  is  more  hazardous  to  our  Salvation,  than 
 performing  it  without  fome  due  Qualification, 
 TheDuty  thereforebeingneceffary  tobeperformed 
 
 the; 
 
The  Vigils,  5^9 
 
 Vne  true  Confequcnce  wc  flioiild  draw  from  the 
 Danger  ot  Performing  it  unworthily,  fhould  be 
 to  excite  ourl'elves  to  great  Care  and  Diligence  in 
 preparing  ourCelves  for  the  due  Difcharge  of  it ; 
 but  never  to  delude  ourfclves  by  falfc  Reafons, 
 to  fuch  a  Negle6l  as  will  certainly  increafe  our  Con- 
 demnation. 
 
 O.  WJiat  Obligation  lies  upon  all  Chriflians  to  re^ 
 ccive  the  holy  Communion  ? 
 
 A.  The  plain  and  pnfitivc  Command  of  our  blefifed  i-"f^exxii. 
 Saviour,  to  do  this  in  Remembrance  of  him ^  makes  it  I  c«r.xi. 
 a  neceflary  and  perpetual  Duty  incumbent  upon  all  24. 
 Chriftians ;  and  to   live  in   the  Negle6t  of  a  plain 
 Law  of  the  Author  of  our   Religion,  is  no  Way 
 confiftent  with  the  Charafter  M'e  profefs  of  being 
 his  Difciples.     The  Circumftances  of  this  Inptutioii 
 ftill  bind  us  to  have   a  great   Regard  to  it ;  for  it 
 was  the  laft  Command  of  our  beft  Friend  and  great 
 BenefaQor,  when  he  was  about  to  lay  down  his  Life 
 for  our  Sakes.      It  is  a  Piece  of  Worfhip  peculiar 
 to  the  Chriftian  Religion ;    and  by  which  in  a  par- 
 ticular Manner  we  proclaim  ourfelves  Followers  of 
 the  bleffed  Jefus;  upon  which  Account  the  Primi- 
 tive Chriilians  (at  leaft  in  fome  Places)  on  no  Day 
 held  their  public  Affemblies  without  it;   and  the 
 Faithful,  that  joined  in  all  the  other  Parts  of  public 
 Worfhip,  never  failed  in  partaking  of  the  bleflcd 
 Sacrament.    If  we  add  to  this  the  Benefits  that  arc 
 conveyedto  all  worthy  Receivers  in  this  holy  Ordi- 
 nance, VIZ.   the  Pardon  of  our  Sins,   Grace   and 
 Strength  to  perform   our  Duty,  and   the  glorious 
 Reward  of  eternal  Life;  a  Man  muft  be  very  in- 
 fenfible  of  his  own  Intereft,  that   negleds  one    of 
 the  beft  Inftruments  to  advance  it.  Neither  can  we 
 have  any  deep  Senfe  of  thofe  great  Bkfjings  which 
 were  purchafed  for  us  by  the  Death  ofChrlfl,  when 
 he  refufesto  give  fuch  an  eafy  Inftance  of  a  thank- 
 ful Heart. 
 xr;--v  O.  What 
 
^lo  The  Vigils. 
 
 Q.  ^-^lai  was  the  End  and  Defign  of  injlitutij^g 
 the  Sacrament  of  the  Lord's  Supper  ? 
 chrlftLn       ■^-  T^  ^^  ^^^  Chnftian  Sacrfice,  wherein  Bread 
 Sacrifice,   and  Wine  are  offered  to  God,  to  acknowledge  him 
 commun.  L^^.^  ^f  jj^^  Creaturcs ;  and  accordingly,  in  the 
 Mendoz.    ancicnt  Church,  they  were  laid  on  the  Table  by  the 
 22.^cSnc.  ^^^^J^.  ^^  ^^^y  ^^^  fti^^  ordered  to  be  done    by  the 
 liltb.        Rubric'm  the  Church  o^ England y  and  tendered  to 
 God  by  this  Ihort  Prayer,  Lord  -we  offer  thy  own  out 
 of  what  thou  hajl  bountifully  given  us;  which  by  Con- 
 fecration  being  made  Sy7nbols  oiihe  Body  and  Blood 
 cfChrif,  we  thereby  reprefent  to  God  the  Father 
 the  PalTion  of  his  Son,  to  the  End  he    may  for  his 
 Sake,  according  to  the  Tenour  of  his  Covenant  in 
 him,  be  favourable  and  propitious  to  us  miferable 
 Sinners.    That  as  CA?7yZm^e?Wf5  continually  for  us 
 in  Heaven,  hy  prefenting  his  Death  and  Satisfaftion 
 to  his   Father;  fo  the  Church  on  Earth,  in  like 
 Manner,  may  approach  the  Throne  of  Grace,  by 
 reprefenimg  Chrift   unto  his  Father   in  thefe  holy 
 Myftcries  of  his  Death  and  Faffion.     To  be  a  (lan- 
 ding Monument  of  the  infinite  Love  of  our  bleffed 
 Saviour  in  dying  for  us;  and  by  outward  Signs,  as 
 eating  Bread   and  drinking    Wine,  according  to 
 ChriJVs  own  Appointment,  to  fix  in  our  Souls  the 
 Memory  of  thofe  invaluable  Bleffings  he  hath  pur- 
 chafed  for  us.  And  to  communicate  to  all  worthy 
 Receivers  the  Benefits  of  his  Sacrifice,  upon  which 
 Account   it  is  called  the  Co7nmunion  of  his  Body 
 and  Blood.     And  it   was  farther   defigned   as  a 
 Bond  of  Union,  to  knit  Chriftians  together  in  the 
 fame    Fellowfliip   and    Communion.     Thus   the 
 infinite   Love    of  Chriji  appeared   not   only   in 
 giving  himfelf  to  die  for  us,  but  in  fo  far  comply- 
 ing with   the   Weaknefs   of  our   Nature,  as    to 
 inftitute  and  ordain  holy  Myfteries,  as  Pledges  of 
 his    Love,    and   for  a  continual   Remembrance 
 of  his  Death,  to  our  great  and  endlefs  Comfort. 
 
 O.  After 
 

 
 The  Vigils,  ^H 
 
 Q.  A/ler  what  Mainner  was  the  Confccratlon  q/" 
 the  Elements  o/"  Bread  and  Wine  performed  in  the 
 Primitive  Ciiurch? 
 
 A.  The  Priejl  that  Officiated  not  only  rehearfed 
 the  Evangelical  Hiftory  of  the  Inftitution  of  this 
 holy  Sacrament,  and  pronounced  thefe   Words  of 
 our  Saviour,    This  is   my  Body,  this   is  my  Blood;  '^^<^^-^-i- 
 but  he  offered  up  a  Prayer  of  Confecration  to  God,  f.'  |.*c. «. 
 befeeching  him,  that  he  would  Jend  down  his  holy  ^*'''-  <ie 
 Spirit  upon  the  Bread  and  IVme  prefenied  to  him   on  Tom.  a!"" 
 the  Altar^  and   that  he  would  Jo  fanclify  them,  that  ^'  =7- 
 they  might  become  the  Body  and  Blood  oj his  Son  Jejas  cIt^,'Myal 
 Chrijl;  not  according  to  the   grofs    Compages   or  5-3  5- 
 Subftance,  but  as  to  the  Spiritual  Energy  and  Vir-  cdUib^J* 
 tue  of  his  holy  Flefh  and  Blood,    communicated  ^hurch 
 to  the  blefifed  Elements  by  the  Power  and  Opera- 
 tion of  the  Holy   Ghoft  defcending  upon  them ; 
 whereby   the  Body  and  Blood  of  ChrWl  isverily  and^'^^^- 
 indeed  taken  by  the  Faithful  in  the  Lord's  -Supper,  crab'^in 
 This  Prayer  is  found  in  all  the  ancient  Liturgies  ;  JortApoi. 
 and  feme  learned  Men  have  thought  that  St.  /^fiz^/ Rom.  x?.* 
 alluded  to   fomething  of  this   Nature,  when  he  »6- 
 fpcaks  of  the  O^m?!^  of  the  Gentiles  being  made 
 acceptable  by  the  Sandification  of  the    Holy  Ghojl, 
 there  being  no  lefs  than  five^'ii/r^zcfl/  Words  in  that 
 Text,  as  hath  been  obferved  by  learned  Men. 
 
 O.  If'hat  is  meant  by  dri^^gthis  in  Remembrance 
 of  cur  Saviour  Jcfus  Chrift  ^ 
 
 A.  By  doing  this  in  Remembrance  or  Comme- 
 moration o^  Clirif^  is  meant  the  reprefcnting  and 
 inculcating  his  blelfed  Paffion  to  his  Father, 
 putting  God  in  Mind  thereof,  by  fctting  the  Mo- 
 numents thereof  before  him,  teflifying  our  own 
 Mindfulncfs  thereof  unto  his  facred  Majelly,  that 
 fo  he  would  for  his  Sake  be  favourable  and  pro- 
 piiicjus  unto  us  mifcrable  Sinners.  It  implies 
 moreover  a  molt  thankful  Acknowledgement  of  thoie 
 great  Blcflings  which  he  purchafcd  for  us  by  his 
 4  Sufferings ; 
 
Aas 
 26. 
 
 512  The  Vigils, 
 
 SufFerings;  and  a  public  proclaiming  to  all  the 
 World,  the  great  Senfe  we  have  of  fuch  invaluable 
 Kindnef's.  And  therefore  ought  to  be  accompa- 
 nied with  hearty  Repentance  ^or  all  theSins  we  have 
 been  guilty  of  in  Thought,  Word,  and  Deed;  for 
 this  was  the  End  of  his  Death,  to  reconcile  us  to 
 God,  by  turning  us  from  our  Iniquities y  with  firm 
 Refolutwns  of  better  Obedience  ;  for  he  gave  him- 
 felf  for  us,  to  purify   hiinfef  to   a  peculiar   People, 
 
 Tit.n.  14.  zealous  of  good  ff'h-ks ;  with  an  entire  Refignation 
 of  our  Souls  and  Bodies  to  be  a  reafonable,  holy, 
 and  lively  Sacrifice  unto  him  ,  for  he  hath  the 
 jufteft  Claim  to  us,  becaufe  \\&  pur  chafed  us  at  the 
 
 iPet.i.  i9_  Price  of  his  own  Blood  ;  with  a  conftant  Endeavour 
 to  make  fome  conhderable  Proficiency  in  all  the 
 Virtues  of  a  Chriftian  Life,  becaufe  he  hath  ob- 
 tained for  us,  by  the  Merits  of  his  Sufferings,  the 
 Grace   and  Alhftance   of  God's  Holy   Spirit,  to 
 
 Phii.ii.12.  work  in  us  bcth  to  will  and  to  do  of  his  good  Plea- 
 fur  e -,  with   a   Readinefs  to  be  reconciled  to  all 
 
 Rom.v.io.  thofe  that  have  offended  us;  becaufe  when  we  were 
 Ener/iieSy  we  were  reconciled  to  God  by  the  Death  of 
 /lis  Son.  And  laftly,  the  Remembrance  of  his 
 Love  in  dying  for  us,  fhould  engage  us  to  contri- 
 bute all  we  can  to  the  Relief  of  his  poor  diftrelTed 
 Members  by  reafon  he  was  fo  liberal  of  his  in- 
 eftimable  Blood  for  us. 
 
 Q.  How    often    ought    we  to    receive    this    holy 
 Communion  ? 
 
 A.  The  truefl  Meafure  of  our  Duty  in  this 
 l*articular,  is  to  be  taken  from  thofe  Opportu- 
 nities which  the  good  Providence  of  God  affords 
 us  to  this  Purpole ;  there  being  no  better  Way 
 of  determining  the  Frequency  of  our  Obligation 
 to  receive,  than  this  of  God's  giving  us  the  Op- 
 portunity. According  to  this  Rule  the  Primitive 
 Chrifians  pra61ifed,  who  never  withdrew  them- 
 felves  from  the  Lord's  Supper,  when  it  made  a 
 I  Part 
 
7he  Vigils.  513 
 
 Part  of  the  public.  W'orlhip.  And  it  is  in  the  Com- 
 niuni<»n  of  the  Sacrament,  as  it  is  in  the  Communion 
 of  Prayers,  and  other  ^'arts  of  Pubh'c  Woi  fliin,we 
 are  ^--ound  to  join  in  them,  when  Opportunities 
 offer  for  the  performing  them,  and  we  are  not 
 otherwifc  lawfully  hindered.  Whoever,  therefore, 
 ftiall  nCiileCt  to  communicate,  and  retire  from  the 
 holy  Table  when  the  heavenly  Banquet  is  there 
 prepared,  either  doth  not  thoroughly  undcrflind 
 his  Duty  in  this  Particular,  or  is  very  dcfcdive  in 
 the  Performance  of  it.  For  as  the  Exhortation  be- 
 fore the  Comnuuiion  fiigfrefts  to  us.  Who  would 
 not  think  it  a  great  Injury  and  IVrong  dene  to  Am,  if 
 he  had  prepared  a  rich  Fiaji  and  decked  his  Table 
 •with  all  kind  of  ProvifioUy  Jo  that  there  lacked  no- 
 thing but  the  Guejh  to  fu  down^  and  yet  that  they 
 zuho  zuere  called,  luJthout  any  Cauje,  Jltould  mcji  un- 
 ihankfully  rejufe  to  come  F  And  how  can  it  be  ima- 
 gined that  a  Man  hath  a  true  Love  for  his  Savi- 
 our, or  a  grateful  Senfe  of  his  Sufferings,  tl:at 
 fhall  refufe  to  make  a  thankful  Remembrance  of 
 them,  when  our  Saviour  hath  commanded  it,  and 
 the  Providence  of  God  offeicth  him  the  Oppor- 
 tunity ? 
 
 Q.  But  may  not  Men  cf  great  Bufinefs  cither  in 
 public  or  private  Allairs,  be jujlly  excujed from  fre- 
 quent Communion  ? 
 
 yl.  Any  Buhnels,  though  lawful  in  its  own  Na- 
 ture, yet  if  rrofecutcd  to  iuch  a  Degree  as  to  take 
 Men  off  from  the  Care  of  their  Souls,  ought  to 
 be  laid  afide  ;  becaufe  the  Salvation  of  cur  Souls 
 js  of  much  greater  Conlequence  than  any  Affair 
 that  relates  to  this  world.  But  yet  a  great  deal  of 
 Bufinefsis  confident  with  the  Duties  of  Religion, 
 provided  we  govern  our  Affairs  by  Chriftian  Prin- 
 ciples;  for  though  fuch  Men  have  uk)\.  Leilurc 
 for  fo  much  atlual  Preparation,  yet  they  may  have 
 that  habitual   Preparation,  upon  wliich  the    great 
 
 L 1  Strefs 
 
514  ^^^  Vigils, 
 
 Strefs  ought  to  be  laid  in  this  Matter;  nay,  even 
 the  confcientious  Difcharge  of  their  Bufinefs  is  an 
 admirable  Qualification  for  the  Sacrament:  A 
 Man  is  ferving  God  when  he  follows  his  Calling 
 ■with  Diligence,  and  obferves  Juftice  and  Equity  in 
 all  his  Dealings;  when  he  manages  the  Affairs  of 
 the  Public  with  Fidelity  and  Honefty,  without 
 felling  Juftice,  without  OpprefTion,  and  without 
 facrificing  the  public  to  his  private  Intereft.  And 
 the  greater  Dangers  and  Temptations  he  is  expofed 
 to,  the  greater  Need  he  hath  of  God's  Grace  and 
 Affiftance,  which  is  abundantly  communicated  in 
 this  holy  Ordinance.  So  that  the  Man  of  Bufinefs, 
 who  hath  any  ferious  Thoughts  of  another  World, 
 ought  more  efpecially  to  lay  hold  on  fuch  Opportu- 
 nities, which  may  fecurethe  Salvation  of  his  Soul: 
 For  as  they  who  have  Leifure  ought  to  receive,  as 
 the  beft  Improvement  of  their  Time ;  fo  they  that 
 are  engaged  in  many  worldly  Affairs,  ought  to  come 
 to  the  Sacrament,  and  learn  how  to  fanftify  their 
 Employments. 
 
 Q.    HozD  ought  we  to  receive  the  holy   Sacra- 
 ment ? 
 
 A.  With  great  Reverence  and  Devotion,  with 
 particular  Attention  of  Mind,  accompanying  him 
 that  adminifters  throughout  the  whole  Office; 
 which  is  admirably  framed  and  compofed  to  ex- 
 prefs  all  ihofe  pious  Difpofitions  and  devout  Af- 
 feftions,  which  well-prepared  Minds  ought  to 
 exercife  upon  fuch  Occalions :  Our  Repentance  in 
 the  Co'nfeJ/io7i  2ind  Ahfolution :  Owr  Charity  in  re- 
 litving  o\ix  "^ooT  Brethren,  in  praying  for  all  Con- 
 ditions of  Men,  and  in  forgiving  thofe  that  have 
 offended  us  :  Our  Humility  in  acknowledging  our 
 Unworthinefs :  Our  Refohtions  of  better  Obedience, 
 mprefenting  ourfelves  a  reafonahle,  holy,  and  lively 
 Sacrifice  unto  God  :  Our  Praifesand  Tbankjgivings 
 in  the //v?w725,  and  Devotions  after  the  Communion, 
 
 Atid 
 
The  Vigils.  515 
 
 And  while  others  are  communicating,  we  may  en- 
 large ourfelves  upon  thefe  Subjefts,  always  taking 
 Care  that  ourprivate  Devotions  give  place  to  thofc 
 that  arepublic.  and  that  we  lay  afide  our  own  Prayers 
 when  the  Minifter  calls  on  us  to  join  with  him. 
 
 Q.  What  Care  hai  the  Church  of  England  taken 
 io  prevent  the  Profanation  of  the  Sacrament  of  the 
 Lord's  Supper  ? 
 
 A.  Such  is  the  wife  Difcipline  of  our  holy  Mother^ 
 that  both  by  her  Rubrics d^nd' Canons,  fhe  trains  us 
 up  by  gradual  Steps  to  a  worthy  Participation  of 
 this  heavenly  Banquet.      For  in  our  Baptifni  flie 
 requires  Sponfors,   who  (hall  ftipulate  for  us,  and 
 give  Security  for  our  Chnfiian  Education  in  the  ^^,^J7„'/^ 
 Communion   of  the   Church-,  they  being  engaged  of  public 
 not  only  to  inftrua  us  in  all  the  neceflary  Points  ^^p^""^- 
 of  Faith  and  Praftice,  but  are  charged  to  take 
 Care  that  when  we  are  fit,   we  be  brought  to  the 
 Bifhopfor  Confirmation,  And  not  the  Sureties  only, 
 but  the  Parirti  Pnefl  or  Curate  is  particularly  en-  Can.  59, 
 joined  to  catcchife,  io  inftruEl,and  examine  the  Youth  ^°'^'' 
 and  the  common  People  in  the  Principles  of  the  Chrif- 
 tian    Religion,  according  to  the   Church  Catechifm ;  Ij^^^^atc" 
 and  farther  requires,  that  none  be  prefentcd  to  the  chifm. 
 Bifhop  for  Confirmation,  till  they  can^givean  Account 
 and  Reafon  of  their  Paith:  of  which  the  Minider, 
 who  is  to  prefent  them,  is  to  be  the  Judge  ;   and  ^'^"^'^.'con. 
 not  even  then  to  be  confirmed,  unlels  the  EijQwp  ftrmation. 
 approves  of  them.     To  all  this  the  Church  pru- 
 dently  adds   this  important   Rule,   That  none  be 
 admitted  to  the  holy  Communion  until  fuch  Time  as 
 they  be  conjirmedy  or  be  ready  or  dejirous  to  be  con- 
 firmed, the  great  Reafon  whereof  is,  that  fhe  may 
 be  fatisfied  that  thole  who  promifed  by  their  Sure- 
 ties in  Baptifm,  do  renew  and  confirm  that  Con- 
 tract;  and   that  they   will  evermore   endeavour 
 themfelves  faithfully  to  obferve  fuch  Things  as  by 
 their  own  Confeffion  thev  have  aifented  unto.  And 
 
 1. 1  a  iliU, 
 
516  7he  Vigils, 
 
 flill,  to  prefervethe  Dignitv  of  the    holy    Sacra-t 
 Can.  26.  ment,  her  Minifters  are  obliged  to  admit  no  nolo-', 
 nous  OjfcnderSy  or  declared  Schifmatics^  to  the  Par- 
 ticipation of  it.     That  this  Method  may  be  more 
 Can.  28.    efFedual,    and   that   no  unqualified    Perfon  may 
 furreptitioufly  intrude.  Strangers  from  other  Pa- 
 rijlies  are  not  to  he  received  to  the  holy   Communion  ^ 
 Rub.  be-  and  as  many  as  intend  to   be  Partakers  of  liyjliall 
 w'^Voin  fi&'^^^Jy  ^^^^^'^  Names  to  the  CuratCy  at  leojl  fome  Time 
 the  Day  before \  that   notorious  ill  Livers  may  be 
 admonifhed  of  their  Faults,  and  give   Proofs  of 
 their  Repentance  before  they  pre  fume  to  come  to. 
 Exhort,     the  Lord's  Table.     When  Warning  is  given  for  the 
 before       Cekbratiou  of  the  holy  Communion,  the  whole  Con- 
 
 Com.  /  •      1        r      1      ■ 
 
 gregation  are  put  in  Mmd  of  their  Duty  by  a 
 pathetical  Exhortation,  and  even  in  the  Begin- 
 Exhort.  at  ning  of  the  Communion  Service,  the  Prieft  that 
 he  Com.  Qfj^^^j^jg^  lays  before  the  Communicants  the  Danger 
 of  unworthy  receiving,  and  invites  only  thofe  to 
 approach  that  have  requifite  Qualifications;  fo  that 
 if  pious  Education^  and  Chriflian  InflruBion;  if  the 
 folemn  ratifying  our  Baptijmal  Vow^  and  Conference 
 w iih  ouv  fpiritual  Guides;  if  a  particular  Prohi-t 
 hition  of  notorious  Offenders^  and  the  earneft  Exhor- 
 tations of  our  Paftcr,  can  fecure  thefe  holy  Myfteries 
 from  being  abufed,  it  muft  be  owned  our  Church 
 hath  taken  fufficient  Care  to  prevent  it. 
 
 Q.  But  may  not  the  frequent  Ufe  of  the  holy 
 Sacrameqt  diminifJi  that  Reverence  we  ought  to  have 
 for  it  ? 
 
 A.  On  the  contrary,!  i  s  thei  kelieft  Means  to 
 increafe  our  Veneration  and  Refped  towards  it. 
 For  though  Familiarity  with  the  beft  of  Men  may 
 be  apt  to  diminifn  that  Refpe6l  which  was  paid 
 to  them,  by  reafon  of  thofe  Frailties  and  Imper- 
 fe6tions;  which  are  fometimes  mixed  with  very 
 great  Virtues,  and  which  are  only  difcovered  by 
 a  great    Intimacy  with    them;  yet  the  oftner  we 
 
 fonverfs 
 
The  Vigils, 
 
 cohverfe  with  God,  in  his  holy  Ordinances  the 
 more  we  fliall  admire  his  Divine  Perfedions,  and 
 the  more  we  fliall  be  difpofed  to  conform  ourfelves 
 to  his  Likenefs.  For  an  ObjeB  ofinhnite  Per- 
 fedion  in  itfelf,  and  of  infinite  Goodnefs  to  us, 
 will  always  raife  our  Admiration,  and  heighten 
 our  Efteem  and  RefpeB,  the  more  we  contemp- 
 late it;  it  being  the  Difcovery  of  fome  Imper- 
 fe8ion,  where  we  thought  there  was  none,  that 
 abates  the  Value  and  Reverence  we  had  for  any 
 Objea. 
 
 O.  What  arc  tJie  great  Advatitages  of  frequent 
 Communion  ? 
 
 A.   It  keeps  a  lively   Senfe   of  Religion  upon 
 our  Minds,  and  invigorates  our  Souls  with  frefh 
 Strength   and   Power  to  perform  our    Duty.     It 
 prefervcs   that   intimate   Union  that  ought  to  be 
 inviolable  between  Chrijl  and  the  Members  of  his 
 myftical  Body.     It  is  the  proper  Nourifliment  of 
 our  Souls,  without  which  we  can  no  more  main- 
 tarn  our  fpiritual  Life,  than  we  can  our  temporal, 
 without  eating  and  drinking.     Itraifes  in  usllrong 
 Ardours  of  Love  and  Confolation,  fo  that  it  be- 
 comes the   greatell:  Torment  we   can   endure  to 
 offend  God,  and  our   greatefl;    Delight  to    pleafe 
 him.     It   is  the  fovereign    Remedy   againll    all 
 Temptations,  by  mortifying   our    Paffions,   and 
 fpiritualizing  our   Affections;   for  how  can    we 
 love  any  finful  Satisfa8ions,  which   crucified  the 
 Lord  of  Glory y  and  fix  our  Hearts  upon  perifhing 
 Objects,  when  he  only  deferves,  as  he  requires, 
 the  whole  Man  ?  It  ratifies  and  confirms  to  us  the 
 Pardon  of  our  Sins,  and   repairs  thofe  Breached 
 which  our  Follies  have  made  in   our  Souls.     It 
 fortifies  our  Minds  againfl  all  thofe  Afflidlions  and 
 Calamities  which  are  often  the  Lot  of  the  Righ- 
 teous in  this  mifcrable  World  ;  and  adminilters  to 
 Us    fuch  Comfort  and  Peace   of  Confcicnce,  as 
 L  1  3  furpafffts 
 
51 8  The  Vigils, 
 
 furpafles  all  Underftanding,  and  is  only  to  be  er- 
 lifhed  by  thofe  that  make  the  Experiment.  It  is 
 the  moft  proper  Method  to  make  our  Bodies 
 Temples  of  the  Holy  Ghoft,  and  to  fit  and  prepare 
 our  Souls  for  the  eternal  Enjoyment  of  God. 
 
 The  PRAYERS. 
 
 I. 
 
 A«ept.  *  T    ET  thy  merciful  Ears,  O  Lord,  be  open  to 
 anceof      \^^  ^^  Pravcrs  of  thy  humble  Servant;  and  that 
 
 our  Prav-     _  ,.^  ts       •    '  1  n      r       y 
 
 crs.  '  1  may  obtam  my  Petitions,  make  me  to  alk  luch 
 Things  as  fhall  pleafe  thee,  through  Jejus  Chrijl, 
 our  Lord.     Amen. 
 
 li. 
 
 For  God's 
 
 Wtipand  A  SSIST  me  mercifully,  O  Lord,  in  all  my 
 1  ancc.  jM^  Supplications  and  Prayers,  and  difpofe  the 
 Way  of  thy  Servant  towards  the  Attainment  of 
 everlafting  Salvation;  that  among  all  the  Changes 
 and  Chances  of  this  mortal  Life,  I  may  ever  be 
 defended  by  thy  moft  gracious  and  ready  Help, 
 through  Jefus  Chri/l  OUT  Lord.     Amen. 
 
 III. 
 
 Sht'ufe  T3LESSED  Lord,  who  haft  caufcd  all  holy 
 oftheHoiy  J3  Scriptures  to  be  written  for  our  Learning ; 
 ^"'^'"'"*  Grant  that  I  may  in  fuch-wife  hear  them,  read, 
 mark,  learn,  and  inwardly  digeft  them ;  that  I 
 may,  by  Patience  and  Comfort  of  thy  holy  Word, 
 embrace  and  ever  hold  faft  the  bleffed  Hope  of 
 everlafting  Life,  which  thou  haft  given  me  in  my 
 SdiV loux  Jefus  Chriji,     Amen, 
 
 IV.  GLORY 
 
ne   Vigils.  ^^9 
 
 IV. 
 
 r>iLORYbe  to  thee,0  crucified  Love    wljoBp.  w 
 VT  at   ihv  laft  Supper  didft  ordain     the  nolyufeotthe 
 E;icharift,  the  Sacrament  and  Feaft  of  Love      It  h^iyj;; 
 vras  for  the  continual  Remembrance  of  the  Sacri- 
 fice of  thy  Death,  O  bleffed  Jefu,  and  of  the  Bene- 
 fits xvre  receive  thereby,  that  thou  waft  pleafed  to 
 ordain  this  facred  and  awful  Rite;   all   Love    aU 
 Glory  be  to  thee-     Ah,deareft   Lord    how   little 
 fenfible  is  he  of  thy  Love  in  dying  for  us,    who 
 can  ever  forget  thee  !  Woe  is  me  that  ever  a  Sin- 
 ner  fhould  forget  his  Saviour !    And  yet    alas, 
 how  prone  we  are  to  do  it ;  Glory  be  to  thee,  O 
 gracious  7e>/  who.  to  help  our  Memories,  and 
 imprefsthy  Love  deep  in  our  Souls^haft  inltituted 
 the  bleffed  Sacrament,  and  haft  commanded  us  to 
 do  this  in  Remembrance  of  thee.     Let  the  propi- 
 tiatory  Sacrifice  of  thy   Death,   which  thou  didft 
 offer  up  on   the  Crofs   for   the  Sins  of  the  whole 
 World  and  particularly  for  my  Sins,  be  ever  frelh 
 in  my  Remembrance.    O  bleffed  Saviour,  let  that 
 mighty  Salvation  thy  Love   hath  wrought  for  us, 
 never  flip  out  of  my  Mind,  but  efpecially  let  my 
 Remembrance   of  thee  in  the.  holy  Sacrament  be 
 always  moft  lively   and  affeBing.     O  Jefu!    it  I 
 love  thee  truly,  1  fliall  be  fure  to  frequent  iby 
 Altar,  that  I  may   often  remember  all  the  won- 
 derful Loves  of  my  Crucified  Redeemer.  I  know, 
 .Omy  Lord,  and  my  God,  that  a  bare  Remem- 
 brance of  thee  is  not  enough  :  O  do  thou,  there- 
 •fore,  fix  in  me  fuch  a  Remembrance  of  thee  as  is 
 fuitable  to  the  infinite  Love  I  am  to  remember  j 
 Vfork  in  me  all  thofeholv  and  heavenly  Affedlionsj 
 which   become  the   Remembrance  of  a  crucified 
 Saviour;    and  do  thou  fo  difpofe  my  Heart  to  be 
 thy  Gueft   at  thy  holy  Table,  that  1  may   feel  all 
 the  fweet  Influences  of  Love  crucified,  iheftrength- 
 ^        L  1  4  ^"^"5 
 
5^0  ^mber  Days 
 
 ening  and  rcfrefliingmy  Soul,  as  my  Body  is  by  the 
 Bread  and  Wine.  O  merciful  JeJii.Xtt  hat  immor- 
 tal Food,  which  in  the  Holy  Eucharift  thou  vouch- 
 fafeft  mc,  inftil  into  my  weak  and  languifhjng  Soul 
 new  Supplies  of  Grace,  new  Life,  new  Love,  new 
 Vigour,  and  new  Refolution,  that  I  may  never 
 more  faint,  or  droop,  or  tire  in  my  Duty.  Amen. 
 Lord  Jcjm.     Amen. 
 
 CHAP.    X. 
 
 Cmbei*  Daps  in   December. 
 
 Q.  JJ/'HAT  Fall  doth  the  Church  ohferve  at  thig 
 Time  ? 
 
 A.  The  fourth  Seafon  of  the  Ember  Z)(2)'5,  which 
 are  the  PP^ednefdayy  Friday,  and  Saturday  after  the 
 thirteenth  of  December.  The  Simday  following  being 
 one  of  theftated  Times  to  fupply  the  Church  with 
 Paflors  and  Mini/IerSy  who  are  to  feed  and  govern 
 ,  the  Flock  of  Chri/l. 
 
 Q.  Si7Ke  the  Church  is  a  CQm.plete  Society  zuherein 
 fome  govern,  and  others  are  governed ;  what  is  the 
 Duty  of  all  Lay-Chriiiians  to  their  fpiritual  Go- 
 vernors ? 
 
 yl.  To  honour  and  e/le67n  them  highly  for  their 
 Work's  Sake,  to  ireat  them  with  Rrfpecl  2ind  Reve^ 
 rence  ;  to  love  them,  to  provide  for  their  Maintenance^ 
 xo pray  for  them,  and  io  obey  them. 
 
 Q.  Wherein  confijls  that  Honour  and  Efteem  that 
 ts  aue  to  our  fpiritual  Superiors  /or  Me/r  Work's 
 Sake.? 
 
 ui.  In  confidering  them- as  thofe  that  bear  the 
 oreat  Character  of  Amb^Jfadors  from  Chrift;  as 
 St.  /^i7Z// calls  them  ;  and  as  Infiruments  of  con- 
 veying  to  us  the  grcatelt  Bleffingi  we  are  capable 
 
 of 
 
in  December. 
 
 ©Frecelving,  bccaufe  they  relate  to  our  eternal  Sal- 
 vation; and  confequently  regarding  them  as  com- 
 mifTioncd  by  him  to  ihat  holy  Office.  So  that  the 
 Authority  they  have  received  toprefideover  Chrif- 
 tians  as  Governors  of  the  Church,  mull  always 
 be  owned  to  come  from  Cod;  and  this  religious 
 Rigard  to  their  divine  Miflion  mult  be  exprel- 
 fed  in  the  whole  Courfe  of  our  Condu6l  towards 
 them. 
 
 Q.;  If  hat  is  that  Refped  and  Reverence  ti;^  ought 
 
 ■iojhe-w  torvards  them? 
 ,  A.  The  expreffing  by  our  Words  and  Aftions, 
 all  that  Honour  and  Efteem  we  have  for  their 
 Chara6ler  in  our  Minds;  which  will  oblige  us  to 
 treat  their  Perfons  with  great  Civility  in  Converfa- 
 tion,  to   fpeak  all   the   Good  we  can  of  them  in 
 
 •  their  Abience,  and  to  throw  a  Veil  over  their 
 real  Infirmities  ;  never  to  make  them  the  Objefts 
 of  our  light  Mirth,  nor  toproclaim  their  Failmgs, 
 in  order  to  reproach  their  Perfons,  becaufe  it  may 
 
 -tend  to  difparage  and  debafe  their  Office.  Not 
 to  ufe  any  fcurrilous  Words  or  contemptuous  Be- 
 haviour towards  them,  becaul'e  the  Difrclpedicafl 
 upon  them  is  an  Affront  to  their  Mailer,  whofe 
 Perfon  they  reprelcnt;  for  though  they  maybe 
 inferior  to  others  in  fome  human  Accomplifh- 
 ments,  yet  God  hath  promifed  particularly  to 
 affill  them  in  the  faithful  Difcharge  of  their  holy 
 Calling. 
 
 O.  Bid  hcfides  their  Charadter,  have  not  the  Clergy 
 wflTT^'perfonal  QjadW^Cdiixonsto  challenge  from  us  Re- 
 Ipetl  and  Elleem  ? 
 
 A.  As  long  as  PzW^  and  Firtue^  Learning  znd 
 Xnozuledge  have  any  Credit  and  Reputation  in  the 
 World,  and  that  Men  are  concerned  that  others 
 fliould  be  formed  to  the  fame  valuable  Principles, 
 that  their  Minds  fhould  be  cultivated,  and  their 
 Manners  regulated;    fo  long  the  Clergy  \f ill  have 
 
 a  good 
 
 5-21 
 
£22  Ember  Days 
 
 a  good  Title  to  the  Honour  and  Efteemof  all  wife 
 apdgood  Men.  The  very  Method  of  their  Edu- 
 cation gives  them  great  Advantages  for  their  Im- 
 provement in  all  Sorts  of  neceifary  and  Polite 
 learning,  and  raifes  them  abovethe  Level  ofthofe 
 yixih  whom  they  are  equal  in  all  other  circumftan- 
 •ces;  and  the  Subje6l  of  their  conftant  Studies  being 
 iMatters  of  Piety  and  Religion,  it  is  reafonable  to 
 fuppofe,  they  live  under  more  lively  and  ftronger 
 Jmpreffions  of  another  World,  than  the  reft  of 
 Mankind;  and  Experience  fufficiently  convinces 
 .us,)how  much  the  Nobility  and  Gentry  of  the  King- 
 dom are  beholden  to  their  Care,  for  thofe  Impref- 
 ifions  of  Piety  and  Knowledge  which  are  ftamped 
 upon  their  Education.  In  themoft  ignorant  Ages, 
 vwhat  Learning  flourifhed  was  in  their  Body,  and 
 -.by  their  Care  was  conveyed  down  to  Pofterity, 
 .In  ;the  moft  diffolute  Times,  the  greateft  Fx-^ 
 amples  of  Piety  were  in  their  Order,  and  we  have 
 yet  remaining  eminent  Monuments  of  their  mag- 
 \  .nificent  as  well  as  ufeful  Charity,  both  to  the 
 Bodies  and  Souls  of  Men, 
 
 Q.  But.iJ the]s/\AVi\\iQxs  of  God  do  not  j^  fuitably 
 to  the  Dignity  of  their  Chara6ler,  may  we  not  con- 
 temn them  ? 
 
 .A.  Their  Charadlerfliould  certainly  defend  them 
 < from  Contempt,  and  the  Relation  they  have  to 
 God  fliould  iecure  them  from  our  ill  Ufage. — 
 And  in  order  to  this  it  is  neceflaiy  to  confider, 
 that  as  there  is  an  inherent  Holinefsy  whereby  Men's 
 Actions  and  AfTeftions  are  in  fome  Meafure  con- 
 formable to  the  Laws  of  God,  in  which  Senfe 
 good  Men  in  all  Ages  were  efteem'd  holy ;  fo  there 
 is  a  relative  Holinefs,  which  confifts  in  fome  pecu- 
 liar Relation  to  God's  Service,  of  which  Things, 
 .'TimeSy  Places,  and  Pcrfons  are  capable.  In  this 
 laft  Senfe  the  Tribe  of  Levi  was  called  the  holy 
 Tribe,  as  thofe  that  are  dedicated  to  the  Service  of 
 
 Qriji 
 
in  December.  523 
 
 Chriji  under  the  Gofpel  arc  called  Godi  Mijiijters: 
 not  that  it  was    always  true  of  them,    that,   they^^^-'''^' 
 walked  before   God  in  Peace  and  Equity,  and  turned 
 many  from  Iniquity;  for  too  often  they  were  gone  out 
 cf  the  H'^ay,  and  caujed  many  to  Jlumhle  at  the  Law  ; 
 but  becaufe  they  had  a  particular  Relation  to  God 
 in  the  Performance   of  that   Worfhip  which  was 
 paid  to  him.     And  though  they  may  be  bad  Men,  ^^^.^ 
 yet  the    EffeB  of  Chrift's    Ordinances    is  not  taken  ^^iyC 
 away  by  their  Wickednefs^  nor  the  Grace  of  God^s  Gifts 
 dimintfJicd  from  fuch   -who    receive  the  Sacraments 
 rightly  and  by  Faith,   which  are  effeBual   by  reafon 
 of  Chrift's  Inflitution  and  Promife,  although  they  be 
 miniflered  by  evil  Men.     Juft  a  Pardon  pafTed  by 
 an  immortal  Lord  Keeper^  or  a  Sentence  pronoun- 
 ced by  a  wicked  Judge,  are  looked  upon  as  valid 
 to  all  Intents  and  Purpofes,  becaufe  their  Efficacy 
 depends  not  upon  the   Qualifications   of  thole  in  s.  ciiryf. 
 CommiflTion,   but  upon  the    Sovereign  Authority  ins^john 
 from  whence  they  both  receive  their  Commiffion.  p-^^S- 
 Sothat  the  Advantages  we  receive  by  their  Admini- 
 ftrations,  and  theRelation  they  have  to  God,  (hould 
 ftill  preferve  fomeRefpeft  for  their  Perfons.  And 
 it  is  doubtlefs  a  better  Demonftration  of  Chriftian 
 ^(ffl/,  where  we  have  a  thorough  Information  of 
 their  fcandalous  Lives,  to  make  proof  of  it  before 
 their  lawful  Superiors,  that  being  found  guilty,  they 
 way,  byjufl  Judgment,  be  depojcd,  than  either  by  our 
 Words  or  Actions  to  affront  or   contemn  thero 
 ourielves,  or  to  provoke  others  to  do  the  like. 
 
 O.  What  15  the  ill  Confequence  of  defpifing  the 
 Perfons  and  expofing  the  Conduft  of  our  Paftors, 
 the  Minifters  o/Chrift? 
 
 A.  It  diminifhes  that  Credit  and  Effeft  which 
 their  fpiritual  Adminiftrations  ought  to  have  upon 
 the  Minds  of  Men,  and  makes  them  lefs  capable 
 of  doing  that  Good  which  their  Profeffion  obliges 
 th«m   to  attempt ;    for  as  much  as  we  take  from 
 
 the 
 
5^4  Kmber  Days 
 
 the  Opinion  o'^'heir  Piety  and  Integrity,  fottiUC^ 
 we  leflen  their  Power  in  promoting  the  Intereftof 
 keiigion,  whofe  fate  very  much  depends  upon  the 
 Reputation  of  tbofe  who  feed  and  govern  the 
 Flock  of  ChriJ}..  And  this  the  Enemies  of  Reli- 
 gion are  very  fenfible  of,  who  omit  no  Opportu- 
 nity of  expofing  their  Perfons,  and  reprefenting 
 their  facred  Function  only  as  a  Trade,  whereby 
 they  procure  an  advantageous  Subliftence. 
 
 Q^  But  Jince  the  Interefl  of  the  Clergy  is  fup~ 
 ported  by  what  they  plead  for^  doth  not  this  make  it 
 reafonable  to  fufped  that  all  revealed  Religion  is  only 
 Prieft-craft  ? 
 
 A.  It  is  very  fit  that  they  who  quit  all  other 
 Methods  of  procuring  Subfiftence  fliould  live  of 
 tl  at  Gofpel  they  preach  ,•  and  though  Men  may  be 
 fwayed  by  Iniereft,  yet  the  Truth  and  Falfehood 
 of  Things  no  ways  depend  upon  it  j  and  the  Mea- 
 fure  of  judging  concerning  them  are  quite  ano- 
 ther Nature.  It  is  fufficient  Evidence  muft  con- 
 vince a  man,  that  is  impartial,  concerning  the 
 Truth  of  what  is  alferted  ;  and  it  is  reafonable  to 
 fuppofe,  that  they  who  make  it  their  Bufinefs  to 
 fearch  into  thefe  Matters,  fhould  be  befl:  acquaint- 
 ed with  the  Grounds  of  Conviftion.  And  we  find 
 that  our  value  for  the  LazvSy  of  the  Land  and  the 
 Ai^t  of  Ph)JiCy  is  no  v;ays  abated  by  the  great 
 Advantages  they  m  ike  who  follow  either  of  thofe 
 Profeffions. 
 
 Q.  h  it  reaponahU  to  he  prejudiced  againjl  Reli-^ 
 gion  upon  the  Account  of  the  bad  Lives  offome  of  the 
 Clergy  ? 
 
 A.  As  long  as  Clergymen  are  cloathed  with 
 Flefhaiid  Blood  as  well  as  other  Men,  we  ought 
 not  to  be  prejudiced  againfl  Religion,  becaufe 
 feme  few  are  overcome  by  the  Follies  and  Infir- 
 mities of  Mankind ;  the  many  remarkable  In- 
 ftances  of  Piety  and  Devotion,  of  Charity  and 
 
 Sobriet/ 
 
in  December.  525 
 
 Sobriety  among  the  Jacred  Order,  flioiild  rather 
 confirm  us  in  our  holy  Faith,  fince  they,  -who 
 have  had  the  greateft  Opportunities  to  examine 
 the  Grounds  of  Religion,  fliew  forth  the  Truth 
 and  Excellency  of  it  by  holy  Lives  fuitable  to 
 their  ProfefTion. 
 
 O.   Hoxu  may  the  Clergy  hcjl  prefeyvelhot  Honour 
 and  Rcfpeft  zuhich  is  due  to  their  Charadler? 
 
 A.  By  difchariJjing  the  Duties  of  their  Profef- 
 fion  with  great  Zffl/and  Conjciencc  ;  by  behaving 
 themfelves  with  Gravity  and  Sobrietyy  with  Meek-^.^-  ■^""'- 
 nefs  and  Charity^  the  folid  Ornaments  of  their  holy  '"^''" 
 Fundtion  and  the  furcfl  Method  to  rai'e  them- 
 felves above  the  Reproaches  of  a  malicious  World; 
 for  true  Value  and  Efteem  is  not  ro  be  acquired 
 by  the  little  Arts  o^  Addrefs  and  htjinuationy  iruoh 
 lefs  by  Flattery,  and  byCb??/ji;/)7;7^  with  Men  in  their 
 Follies,  but  by  Steadinejs  and  Refolufinn  in  the  Per- 
 formance of  their  Duties,  joined  with  all  [hat  (.'ha- 
 rity  and  Gentlenefs  in  their  Behavioui,  vvhirh  is  con- 
 liftent  with  being  true  to  their  own  Obligations. 
 
 O.  IVhercin  confijls  that  Love  we  owe  to  the 
 Minifters  ()/"God? 
 
 A.  In  being  ready  to  ajfif.  them  in  all  diffi- 
 culties, and  in  vindicating  their  Rcputatious  from 
 thofe  Afperfions  which  bad  Men  arc  apt  to  load 
 them  with.  In  covering  their  real  Infirmities,  and 
 interpreting  all  their  Atlions  in  the  heft  Senfe  ; 
 never  picking  out  the  faults  of  a  few,  and  making 
 them  a  Reproach  to  the  whole  Sacred  Order. 
 
 Q.  Why  (light  we  to  provide  a  Maintenance  yjr 
 ihe  Clergy  ? 
 
 A.  Becaufe  they  are  in  a  peculiar  Manner  Ser- 
 vants of  the  great  God  of  Heaven  and  Earth,  to 
 whole  Bounty  we  owe  all  that  we  enjoy  ;  and 
 therefore  fliould  dedicate  a  Part  of  whdt'wc  re- 
 ceive to  his  immediate  Service,  as  an  Acknow- 
 ledgment of  his  Sovereignty  and  Dominion  over 
 
 all. 
 
Sz6  Ember  Days 
 
 all.  And  what  makes  this  Duty  farther  reafon- 
 able  is,  that  in  order  to  be  Inftruments  in  God's 
 Hands  in  procuring  our  eternal  Welfare,  they 
 renounce  all  ordinary  Means  of  advancing  their 
 Fortunes ;  they  furrender  up  their  Pretenfions  to 
 the  Court  and  Camp,  to  the  Exchange  and  the 
 Bar;  and  therefore  it  is  highly  fit  that  their  labo- 
 rious and  difficult  Employment,  purely  for  God's 
 Glory  and  our  Salvation,  fhould  receive  from  us 
 the  Encouragement  of  a  comfortable  and  honour- 
 able Subfiftence. 
 
 Q.  Why  ought  their  Maintenance  to  be  Honour- 
 able and  Plentiful  ? 
 
 A.  That  Parents  may  be  encouraged  to  devote 
 their  Children  of  good  Parts  to  the  Service  of  the 
 Altar  \  for  it  is  not  probable,  they  will  facrifice  an 
 €Xpenceful  Education  to  an  Employment  that  is 
 attended  with  fmall  Emoluments.  And  if  fome 
 Perfons  have  Zeal  enough  to  engage  in  the  Mini- 
 llry  without  a  Refpeft  to  the  Rewards  of  it,  yet 
 common  Prudence  ought  to  put  us  upon  fuch  Me- 
 thods as  are  moft  likely  to  excite  Men  of  the  belt 
 Parts  and  Ability  to  undertake  the  [acred  FwiHion; 
 that  the  beft  Caufe  may  have  the  belt  Manage- 
 ment, and  the  purefi:  Religion  the  ableft  Defen- 
 dants. It  is  alfo  neceffary  that  their  Maintenance 
 fhould  bear  fome  Proportion  to  the  Dignity  of 
 their  Charafter,  who  are  Emhajfadors  for  Chrift  ; 
 and  fhould  raife  them  above  the  Contempt  of  thofe 
 who  are  too  apt  to  be  influenced  by  outward  Ap- 
 Eccief,  ix.  pearances.  For  though  Wifdom  is  better  than 
 Strength^  neverthelefs,  as  Solomon  hath  long  fince 
 obf^rved,  the  poor  Man's  Wifdom  is  defpifed^  and 
 his  Words  are  not  heard.  And  farther,  that  by  this 
 Means  they  may  be  better  enabled  not  only  to  pro- 
 vide for  their  Families,  which  is  a  duty  incum- 
 bent upon  them  as  well  as  the  reft  of  Mankind, 
 but  to  be  Examples  to  their  Flock  in  Charity  and 
 
 in 
 
 s6, 
 
in  Decemb^f,  ((27 
 
 in  doing  Good,  as  well  as  in  all  other  Manner  of 
 Virtue, 
 
 Q.  V/hat  maintenance  do  the  Laws  of  the  Land 
 ajjign  to  ^Ae  Qergy  ? 
 
 A.  Firjl,  the  Manfcy  or  Houfe  and  Gkbe^  which 
 was  the  original  Endowment  of  the  Church,  with- 
 out which  it  cannot  be  fupplied;  and  without 
 which  it  could  not  be  confecrated;and  upon  which 
 was  founded  ihe  original  Right  of  a  Patronage. 
 Secondly^  the  Oblations,  which  were  the  voluntary 
 Offerings  of  the  Faithful,  very  confiderable  in  the 
 Primitive  Times  ;  fo  that  the  Neceffities  of  the 
 Church  were  liberally  fupplied  from  the  great 
 Bounty  of  the  People ;  and  when,  upon  the  fpread- 
 ing  of  Chriftianity,  a  more  fixed  and  fettled 
 Maintenance  was  required,  yet  fomewhat  ot  the 
 ancient  Cuftom  was  retained  in  voluntary  Oblations, 
 Thirdlyy  Tithes,  which  are  the  main  legal  Support 
 of  the  Parochial  Clergy.  The  Realon  of  their 
 Payment  is  founded  on  the  Law  of  God ;  and 
 their  Settlement  among  us  hath  been  by  ancient 
 and  unqueftionable  Laws  of  the  Land;  fo  that 
 in  the  Judgment  of  the  greateft  Lawyers,  nothing 
 is  more  clear  and  evident  than  the  legal  Right  of 
 Tithes. 
 
 Q.  What  makes  it  highly  reafonable  that  the  Sub- 
 jeHs  of  England  JJiould  chearJuUy  fubmit  to  the  Pay- 
 TWfjzio/"  Tithes  ? 
 
 A.  Becaufe  Tithes  were  granted  by  the  Bounty 
 and  Munificence  of  the  firft  Mo;z<7rcAsof  this  Realm 
 to  the  Clergy,  out  of  all  the  Lands  in  the  King- 
 dom, and  the  perpetual  Payment  thereof  laid 
 as  a  Rent-charge  for  the  Church  on  the  fame, 
 before  any  part  thereof  was  demifed  to  others. 
 And  if  perhaps  fome  of  the  great  Men  of  the 
 Realm  had  then  E,flates  in  ablolate  Property,  as 
 it  is  certain  there  were  very  few,  if  any,  t'.iat  had, 
 they  charged  the  fame  with  Tithes  by  their  own 
 6  Confent, 
 
£2^  Ember  Days 
 
 Confent,  before  they  did  tranfmit  them  to  the' 
 Hands  of  the  Gentry,  or  any  who  now  claim  from 
 Lib.  i.r  them.  For  it  appears  from  Sir  Edward  Coke, 
 fof  ^*^  ''3'  that  the  firjl  Kings  of  the  Realm  had  all  the  Lands 
 of  England  in  DemefnCy  and  les  Grands  Manours 
 and  Ics  Royalties  they  rrferved  to  themfelves ;  and 
 with  the  Remnant  they  tnfeo^ed  the  Barons  of  the  Realm 
 fo^  the  Defepce  thereof^  with  fuch  JurifdiBion  as  the 
 Court  Baron  now  hath.  And  at  this  Time  it  was, 
 when  all  the  Lands  of  England  were  the  King's 
 DemefnCy  that  Ethehvulf  the  fecond  Monarch  oj  the 
 5'fl;co;^  Race  atter the  Heptarchy,  conferred  the  Tithes 
 of  all  [he  Kingdom  upon  the  Church  by  his  Royal 
 ^'  ^S5-  Charter^  which  is  extant  in  Abbot  Ingulf  and  m 
 Matthew  of  fFeJlrnin'^er.  So  that  the  Land  being 
 thus  charged  with  the  Payment  of  Tithes  came 
 with  this  Clog  unto  the  Lords  and  great  Men  of 
 the  Realm,  and  hath  been  fo  tranfmitted  and  p-iffed 
 over  from  one  Hand  to  another,  until  they  came 
 into  the  PofTefTion  of  theprefent  Owners,  whomuft 
 have  paid  more  for  the  Purchafe  of  them,  and 
 required  larger  Rents  from  their  Tenants,  if  they 
 had  not  been  thus  charged.  And  whatever  Right 
 they  may  have  to  the  other  nine  Parts,  either  of 
 Fee-fimple,  Leafe  or  Copy  ;  liave  certainly  none 
 at  all  in  the  Tithe  or  Tenth^  which  is  no  more  theirs 
 than  that  the  other  nine  Parts  arc  the  Clergy's. 
 
 Q.  IVere  Tithes  paid  in  the  Days  of  the  Apof- 
 tlcs,  and  in  the  primitive  Ages  of  Chrijhanity  ? 
 A.  The  Zeal  of  Chriftians  in  the  Times  of  the 
 Afi*  !v.     Apojlles  was  fo  great,  that  as  many  as  were  PoJJeffors 
 3^'  ^^      of  Lands  or  Houfes  fold  the7n,  and  laid  the  Price  of 
 them  at  the  Apofles'  Feet;  and  the  Devotion  of  th(? 
 following   Ages,  even  to  the   latter  End  oi   the 
 fourth  Century^  was  fo  remarkable  for  the  Libera- 
 lity of  their   Offerings  and  Oblations,   that   their 
 Bounty  to  the  Evangelical  Priefthcod  exceeded 
 
 wh^t 
 
/;;   December.  529 
 
 \vliat  the     Terdh   would  have  been,   if  they    had 
 paid  it ;     fo  that  there  was  no  Reafon  to  demand 
 Tithes,    when  Men  gave  a  greater  Proportion  of 
 what   they   poHefTed  ;  though  even  during  ihofe  Adv.H^r. 
 Ages  there  want  not  Tellimonics  from  the  Fathers  '■4-  c  34. 
 of  thofe  Times,  Si.  Irenaus,  Urigen,  and  St.   0'- '.s^pm^o 
 .•prion,  that  Tiihes  were  due  under  the  Gofpel,  as  ^■"''• 
 well  as  before  and  under  the  Law,  and   that  they  n.^3  can. 
 Were  paid  is  plain  from  the  Apoftolical  Canons^   fo  4-38. 
 called,  which  provide  for  the  Difpofal  of  them. 
 
 Q.   What  Sin  are  we  giul'.y  of  uihen  xjoc  defraud  the 
 Clergy  of  their  Maintenance  ? 
 
 A.  The  grievous  Sin  of  Sacrilege,  which  is 
 then  committed,  as  in  other  Inftances,  fo  in  this, 
 of  taking  what  is  fet  apart  for  their  Subfiftence 
 vhen  we  employ  it  in  other  Ufcs,  or  to  our  own 
 particular  Profit,  or  when  we  are  guilty  of  any 
 Fraud  in  paying  what  is  due  to  them;  which  is 
 robbing  of  God, -a^  xhQ  Prophet  informs  us:  IP  ill  MAt.iW. 
 a  man  rob  God  ?  yd  ye  have  robbed  me.  But  ye  . 
 fay,  wherein  have  we  robbed  thee  ?  In  the  Tithes  and 
 Offerings.  To  ileal  then,  or  alienate  that  which 
 'iS  [acred,  that  which  is  fet  apart  for  God's  peculiar 
 Service,  is  called  robbing  of  God,  becaufe  of  fuch 
 lacred  things  God  is  the  trUe  Proprietary. 
 
 Q.   I'f^hat  Examples  arc  there  in  Scripture  ofthefc- 
 Here  PunifJimtnt  0/^  Sacrilege  ? 
 
 A.  If  the  Sin  of  y^^.z?;;  was  of  this  Kind,  as 
 fome  think,  who  ate  of  that  Tree  as  common 
 which  God  hath  referved  to  himfelf  as  holy,  we 
 know  how  he  fufFered  in  himfelf  and  Polierity, 
 and  that  the  whole  Earth  was  curfed  for  his  Sake,  jofh.vi.21 
 ylchan  for  taking  a  Wedge  of  Gold  and  a  Babylomfh 
 Garment  ohht  devoted  Things  o^  Jericho,  brought 
 a  Curfe  both  upon  iiimfelf  and  the  whole  Congre- 
 gation of //r^c/.  i:/i's  Sons,  by  robbing  God  of  ^^""•''• 
 his  Sacrifices  to  furnifli  their  own  Tables,  pro- 
 voked God  to  give  not  only  his  People,  but  the 
 M  m  Ark 
 
53^  ^        Umber  Days 
 
 Ark  of  his  Covenant,    into  the  hands  ofthePAr- 
 liP-m.es.      For  ibe    Sacrilege  of  the  fabbatical   I'ear 
 2  ciiron.   God  caufed  his  People  to  be  carried  away  Captive, 
 xxxvi.  21.  ^,-,(]  jj-jg  j^and  to  lie  \sf^{\&  f event y  Years.     And  the 
 Vengeance    of  God  lighted  upon  BefJJiazzar  for 
 Dan.v.2.  his  Profanation  of  the  Vejfch  of  Ihe  Temple.     The 
 firll  Tranlgrellion  of  this  Kind  under  the  Gofpel 
 was  feverely  punifhed    by  prefent  Death,  in  the. 
 -Acisv  r,    Perfons  of  Ananias  and  Sapphira,  to  manifeft  how 
 4-  5-         heinous  it  was  in  Chriji.'s  Sight,  and  to  be  a  Warn- 
 ing for  all  thofe  that  afterwards  fhould  believe  in 
 his  Name.     And  what  Deftruftion  this  grievous 
 Crime  has  brought  upon  feveral    Families  of  the 
 Nobility  and  Ge?it,ry  of  this  Nation,  may  be  feen  in 
 Sir  Henry  Spelman' s  Hijiory  and  Fate  of  Sacrilege  dif 
 covered  by  Examples y  &c. 
 
 Q.  fy/iai  Sin  arc  they  guilty  of  that  fell  or  buy  a 
 Benefice  ? 
 
 A.  The  grievous  Sin  of  Simony y  which  is  then 
 committed,  when  any  Perfon  is  prefented  or  col- 
 lated to  any  Benefice  with  cure  of  Souls,  Dig- 
 nity ^  Prebendy  or  Living  Ecclefajlicaly  for  any  Sum 
 of  Money,  Reward,  Payment,  Gift,  Profit  or  Bene- 
 fit, direClly  or  indirectly  ;  or  by  reafon  of  any  Pro- 
 mife  or  Agreement,  or  any  oiher  AlFarance  for  any 
 Profit  or  Benefit  whatfoever;  for  the  preventing 
 of  which,  before  any  Perfon  is  admitted  to  any 
 Ecclefiaftical  Fun6\ion,  he  is  obliged  in  his  own 
 Perfon  to  fwear  that  hoc  hath  made  no  /monical 
 Payment,  Contrafi,  or  Promife,  dire6tly  or  in- 
 directly, for  the  obtaining  or  procuring  fueh  Ec- • 
 clefiaftical  Preferment. 
 
 Q.   Why  IS  this  Sin  called  Simony  ? 
 
 A.  From  the    Analogy  it  bears  to  that  Crime 
 
 Aasviii..    which  Simon  M^^ws  was  guilty  of,  who  offered  Mo^ 
 
 i8, 19.      ney  for  the    Power  of  conferring  the  Holyiihnft  upon 
 
 whomfcever  he  fhould  lay  his  Hands,    The  Fa6t  which 
 
 Cometh  nearcft  to  the  Sin  of  Simon  Manis,  is   the 
 
 felling  of  Plot y  Order Sy  the  ordaining  Perlbns  to  be 
 
 Priefb 
 
in  December.  53^ 
 
 Priefis  or  Deacons  upon  the  Motive  or  Score  oF 
 Money;and  though  ordaining  Perfons, and  collating 
 them  to  Benefices,  are  not  only  different,  but  fep.i- 
 rable,  yet  becaufe  it  is  determined  by  the  La  us 
 ofour  Church,  that  the  Office  is  mfeparable  from 
 the  Bcjiefice,  and  that  there  fhould  be  no  Mini- 
 fters  fine  /^m/o  allowed  among  us;  therefore  the 
 givingor  the  taking  Money  for  the  Prefentation  or 
 Collation,  (3c.  (except  what  is  appointed  to  be 
 paid  as  Fees  for  Jnltrumentsj  is  with  us  called 
 Simonyy  and  made  punifhable  as  fuch  ;  in  as  much, 
 that,  though  it  be  not  buyingor  felling  of  a  fpiritual 
 Gift,  it  is  ncverthelefs  the  buying  and  felling  of 
 that  which  is  annexed  to  a  fpiritual  Gift. 
 
 Q.  IVhat   Punifhments   have  been  ordained  ani 
 •appointed  agaiiijl   Simony  ? 
 
 A.  The  Chriftian  Church  very  early,  when  ffee 
 fubfiftcd  independently  upon  the  State,  proceeded 
 with  great  Severity  againft  fuch  as  were  found 
 guilty  o^  Simony.  They  admitted  none  to  come 
 into  the  facred  Miniftry  by  Way  of  Purchafe  or 
 Merchandize.  Tertiillian  tells  us,  That  the  Bipiops 
 acquired  not  that  Honour  by  Bribes^  hut  by  the  Tejli- 
 mony  of  their  good  ,  Lives  ;  for  in  the  Chmxh  of  God 
 nothing  is  done  by  the  allurements  of  Gifts.  Accord- 
 ingly, in  the  Canons  called  ApofloUcal^  it  is  provided 
 and  ordained.  That  rvhofoever  comes  by  the  Means 
 of  Money  to  be  made  Bijhopy  Prefhytery  or  Deacon^ 
 Jhdll  not  only  be  immediately  dcpofdy  but  he  fiiall 
 alfo  be  excommunicated.  And  the  Canons  of  Gene^ 
 rr.l  and  Provmcicl  Councils  appointed,  that  fuch 
 Perfons  (houid  not  only  be  depofed  and  degraded, 
 but  they  very  often  pronounced  an  Anathema 
 ?>gainfl;  thofe  that  either  gave  or  received  Money, 
 Gifts,  or  Bribes  upon  fuch  Accounts.  The  Canon 
 Z,aty  does- not  only  TpX'ACt  Simcny  [xmon<y  the  ^'or/?  jnf^ii  t^^r. 
 Crimes,  but  declares  every  Simcnfl  incapable  of  Can.iib.s, 
 performing  any  Part  of  die  Cffice  of  an  Ecclrf.  ^''■2- 
 cfjlic^  \^hcn  at  the  fame  Time  other  grievous 
 M  m  2  Crimes 
 
^32  -Ember  'Days 
 
 Crimes  do  not  debar  them  by  that  Law.  No 
 doth  it  merely  appoint,  that  'wh.o{oQ\ tr  fimonicaUy 
 ordains  or  collates,  &c.  or  who  is  fimonically 
 ordained  or  collated,  fhall  be  depofed  ;  but  that 
 every  laical  Perfon,  who,  either  having  the  Pa- 
 Y''^*^.        tronaee    of  a  Living,  fliall    take  a  Bribe    for  a 
 
 Gratian.       „        p°  •  P  i  a  r  r» 
 
 ii.g.  1.      Prelentation,  or   who  upon  the  Account  or  Re- 
 ward (hall  intercede  to  get  one  ordained,  fliall  be 
 excommunicated.     The  foreign  Reformed  Churches 
 are  no  lefs  icvere  in  this  Matter.     The  Church  of 
 HcKr.c.      England  hath  fliewn  a  great  deal  of  Care  to  pre- 
 '^-  .        vent  it,  and,  when  committed,  feverely  to  punifli 
 Ar^3i.     it;    file  requires  an   Oath  in  Ferfont  that  the  Party 
 Can.  40.    prefented  to  any  Benefice  hath  made  no  fimonical  Pay- 
 onenty  Contrary  cr  Promifey  diretlly  or  indirccilyyfor 
 ohtaining  the   Preferment;    and  it   is  to  be  wifiied 
 that  the  Party  prcfenting  or  collating  were  under 
 the  fame  Obligation.     She  ordains,  that  all  fhall 
 be  deprived,  who  fiiall    be  proved  guilty  of  that 
 execrable  Crime;  and  it  is  made  one  of  the  Arti- 
 cles to  be  enquired  after  at  every  Vifitation.     The 
 Civil  Power    in    Chriftian   Nations    have  fliewn 
 thcmfelves  rigorous  in  punifliing  this  Crime,  par- 
 ticularlv  in  England^  and  therefore  it  was  one  of  the 
 J-    M      Iniunftions  cA  Owttn  Elizabcthy'wi  the  firft  Year 
 vfe.  of    her   Reign,   That   all  Juch  Perfons  as    buy  any 
 
 Benefices,  or  come  to  therii  by  Fraud  and  Deccity 
 fliall  he  deprived  offach  BenefceSy  and  made  unable  at 
 any  Time  after  to  receive  any  other  fpiritual  Promo- 
 tion ;  and  that  fuch  as  do  fell  iJicm  or  by  any  Colour  do 
 be/tow  them  for  their  oivn  Gain  and  Profit,  JJiall  lofe 
 their  RiglJ  and  Title  of  Patronage  and  Prefcntmcnt 
 for  that  Time  \  and  the  Gift  thereof,  for  that  Vacation^ 
 fall  appertain  to  the  Qiieen's  Majtfly.  And  in  the 
 J'.  Eiiz.  thirty-hrfl  Year  of  hei-  Reign,  there  was  a  Law 
 enacted,  in  which  feveral  Lenalties  arc  ordained 
 for  the  Punifliment  of  thofe  that  fhall  be  found 
 guilty    of  it,  viz.    That    he  xvho  takes  Money  for 
 
 (n-efenting,. 
 
in  December.  53  • 
 
 prefe}il'mgy  fJi  all  forfeit  dmhle  the  Value  of  one  Year's 
 Profit  of  the  Living  ;  and  that  he  who  ordains  for  Mo- 
 ney Jhally  hefides  being  otherwife  cenfurabley  forfeit  the 
 Sum  of  Forty  Pounds ;  and  that  whofocvcr  obtaincth 
 a  PrcferJation  to  a  Benefice  by  Money ^  in  order  to  the 
 getting  liimfelf  ordained,  fliall,  over  and  above 
 his  undcrrgoing  other  Ccnfurcs,  forfeit  ten  Pounds. 
 And  that  a  Simoniacus  incurred  a  Deprivation  and  yxcM^^^. 
 Difability  by  the  old  Ecclepajlical  Law  before  the  Cafes,  p. 
 Stat.  31  Eliz.  is  fhewn  by  the  learned  Bifhop  Stil-  ^~' 
 ling  feet. 
 
 y.   Why  ought  we  to  pray  ybr  the  Minirters  of 
 God? 
 
 A.  Becaufc  the  great  Difficulties  and  Labours  of 
 their  holy  Employment  can  never  be  fjpportcd, 
 nor  the  Hazards  and  Dangers  they  are  expo  fed  to 
 fufHciencly  conquered,  without  the  particular  Af- 
 iiflance  of  God's  Holy  Spirit.  And  though  we  may 
 be  deprived  of  other  Opportunities  of  doing  them 
 any  fubllantial  Service,  yet  it  is  in  the  Power  of 
 the  meaneft  to  addrefs  to  Heaven  in  their  Behalf, - 
 that  they  may  be  defended  fron>  the  Malice  and 
 Ill-will  of  bad  Men;  that  they  may  have  the 
 Countenance  and  Prote6tion  of  the  Great  and  P«.w- 
 crful ;  that  their  zealous  Labours  in  God's  Vine- 
 yard may  be  attended  with  Succefc,  and  that  they 
 may  turn  many  to  righteoufnefs. 
 
 O.   Wherein  conffli  that  Obedience  we  owe  to  cur 
 fpiritual  Governors  i 
 
 A.  In  obferving  all  their  Injuntflions  that  n  e 
 contained  within  the  Bounds  of  their  Comi-uHior. ; 
 in  fubmitting  to  ihat  Difcipline  they  Ihall  inflitl,^ 
 either  to  recover  us  from  a  State  of  Folly,  or  to 
 preferve  us  from  falling  into  it.  And  all  this  irVin 
 a  Senfe  of  that  Righr  :;-jcv  have  to  comm.uKi,  in- 
 trufted  to  them  by  our  Saviour  Jcjus  Qinfi^  an  \oi 
 that  great  Penalty  we  are  liable  to  byoui  Coii'e:n;n  ; 
 for  he  that  dcfpfahthem^  dtfpftth  hini  thai  feni  i  .777. 
 M  m  2  Accord- 
 
^34  Ember  Days 
 
 Heb.  xiii,  Accordingly  St.  P^m/ charges  us  to   obey  them  thai 
 '^*  have  the  Rule  over  us,  and  to  fubmit  oicrfelves,  becaufe 
 
 they  whatch  for  our  Soulsy  as  they  that  mvji  give  an 
 Account. 
 
 Q.  Is  our  Obedience  ofity  due  infuch  Things  as  they 
 can  prove  to  be  the  Will  o{  Ood.  from  exprefs  Tefti- 
 mony  o/^Scripture  ? 
 
 A.  I  think  our  Obedience  to  our  fpiritual  Go-i 
 vernors  is  of  a  larger  Extent ;  for  there  is  no  Man 
 but  ought  to  be  obeyed,  when  he  convinces  ano- 
 ther thatwhat  he  requires  is  enjoined  by  the  exprefs 
 Command  of  God;  and  if  this  were  all  the  Obe-^ 
 diencethat  vs^eredueto  them,  they  would  be  obliged 
 as  much  to  obey  us,  as  we  are  to  obey  them.  Since 
 therefore  God  hath,  in  his  holy  Word,  given  them 
 fome  fpiritual  Authority,  and  a  Right  to  exad  fome 
 Obedience  from  their  Flock,  the  Exerciie  of  it 
 muil  be  about  Things  indifferent  inthemfelves,  not 
 ^  enjoined  by  the  exprefs  Word  of  God, but  only  no 
 
 ways  contrary  to  it,  no  ways  forbidden  by  it. 
 This  obliges  us  to  attend  their  public  Adminijlra- 
 tions  atfuch  Times  and  Places  as  they  fhall  appoint, 
 and  upon  fuch  Occafions  as  they  fhall  judge  proper 
 to  increafe  our  Piety  and  Devotion;  to  fubmit  tQ 
 fuch  Regulations  as  they  fhall  think  conducive 
 towards  the  edifying  of  the  Body  of  Chx'x^.  The 
 Want  of  this  0^e^ie;zce  deftroys  the  Peace  of  the 
 Church,  and  infenfibly  leads  us.  Step  by  Step,  till 
 our  Refraftorinefs  degenerates  into  the  greivous, 
 Sin  of  Schfm. 
 
 Q.  What  do  you  mean  by  Schifm  ? 
 
 A.  A  caiifelefs  Separation  from  fuch  Governors  in 
 the  Church,  as  have  received  their  Authority  and 
 Commiffion  from  Jefits  Chrifl.  If  there  be  ^  fu£i~ 
 cicnt  Caufe,  then  there  may  be  a  Separation,  but  no 
 Schifm,  But  if  there  be  no  fufficient  Ground  for:^ 
 SeparatioUy  \i'\s Schifm,  ihdiiis,  3. culpable  Separation 
 which  was  always  reckoned  a  Sin  of  a  very  heinous, 
 
in  December.  535 
 
 Nature  ;  for  St.  Paul  charges  the  Ephcfians  to  keep  Eph.iv.3, 
 the  Unity  of  the  S-pirit  m  the  Bond  oj  Peace y  becauie  "^^• 
 there  was  but  one  God,  one  Lord,  one  Faith,  one  Bap-- 
 tifm,  and  one  Body  of  Chrift ;  and  tells  the  Corinthi-  ;  ^or.  xLi. 
 anSy  that  we  were  all  baptized  by  one  Spirit  into  one 
 Body.     The  fame  Dofctrine  is  taught  in  the  Writ- 
 ings of  the  iirft  Bathers  o^  \\\t  Church,  particularly 
 of  Sx.  Ignatius  2.r\d  St.  Cyprian;  and  this  was  re- 
 puted a  great  Sin  by  them,  even  before  the  Church 
 and  State  were  united,  and  when  the  Meetings  of 
 the  Schifmatics  were  as  much  tolerated  by  the  ^tate 
 as  the  Affemblies  of  the  Catholics. 
 
 O.  Do  not  the  Laws  0/" Toleration  in  a  State  alter 
 the  damnable  Nature  0/ Schifm? 
 
 A.  Such  Laws  only  exempt  the  Perfons  of 
 Schifmatics  from  any  penal  Perfecution  ;  but  the 
 evil  Nature  of  Schifm  (till  continues,  and  cannot 
 be  altered  by  any  human  Laws  and  Conflitutions ; 
 bccaufe  Sclufm  is  is  a  Tranigreffion  of  a  divine  pofi- 
 tive  Law,  which  God  hath  made  for  the  Prefer- 
 vation  of  the  Body  Politic  of  the  Church,  to 
 which  Schif7n  is  as  deftru8:ive,  as  Rebellion  to  the 
 State.  And,  according  to  this  Principle,  Donatjfm 
 and  Novatianifin,  as  well  as  ylrianiff/i,  were  counted 
 as  damnable  Schifm  under  the  Reigns  of  thofe 
 Emperors  who  granted  Toleration  to  them,  as  un- 
 der the  Reigns  of  thole  who  made  Laws  againft 
 them. 
 
 O.  What  may  we  learn  from  the  Conf  deration  of 
 iho/e  Duties  which  we  owe  to  the  Miniilers  0/"  Jefus 
 Chrift? 
 
 A.  That  the  Contempt  of  the  Clergy  generally 
 proceeds  from  a  Contempt  of  Religion;  or  when  it 
 takes  its  Rile  from  a  more  innocent  Caufc,  is 
 very  apt  to  lead  to  it  j  becaufe  a  due  P^cgard  to 
 Religion  can  never  be  maintained  without  a 
 proportionable  Refpe6l  to  the  Minifers  thereof. 
 That  one  proper  Method  to  increafe  our  Reward, 
 M  m  4  ia 
 
£^6  Emi>er  Days 
 
 in  tlienext  World,  is  to  do  all  good  Offices  to  tbofe 
 that  are  dedicated  to  the  Service  of  the  Altar? 
 becauTe  he  that  encourages  and  enables  a  I'roplut 
 for  his  Duty,  hath  an  Intereft  in  his  Work,  and 
 confequently  in  the  Reward  that  belongs  to  it.  He 
 that  receives  a  Prophet  out  of  RelpeB:  to  his  Func- 
 tion, fhall  receive  a  Prophet's  Reward.  That  our 
 Zeal  to  defend  the  Rights  of  the  Sacred  Order ^ 
 ought  the  more  frequently  to  exert  itfclf,  by  how 
 jTJuch  the  more  the  faithful  Difcharge  of  their 
 Fun6lion  expofes  them  to  the  Ill-will  and  Malice  of' 
 wicked  and  unreafonable  Men.  That  there  is  no 
 better  Way  to  maintain  the  Peace  of  the  Church, 
 and  edify  the  Body  o/'Chrift,  than  by  pielervine  a 
 great  Deference  for  our  fpiritualGovernors,and  by 
 fubmitting  to  their  lawful  Inftitutions, 
 
 The    PRAYERS. 
 
 For  the 
 Candi- 
 
 ALMIGHTY   God,  the  Giver  of  all    good 
 Gifts,  who  of  thy  divine   Providence   hall; 
 
 Ordina- 
 tion, 
 
 appointed  divers  Orders  in  thy  Church  ;  give  tny 
 Grace,  I  humbly  befeech  thee,  to  all  thofe  wha 
 are  to  be  called  to  any  Office  and  Adminiilration. 
 in  the  fame;  and  fo  replerifh  them  with  the  Truth 
 of  thy  DoBrine,  and  endue  them  with  Innocency 
 of  Life,  that  they  may  faithfully  ferve  before  thee, 
 to  the  Glory  of  thy  great  Name,  and  the  BeneEt 
 of  thy  holy  Church,  through  Jefiis  Ckrijl  ourLord. 
 
 II. 
 
 Srctvge  T  THANKFULLY  acknowledge.  O  God,   thy 
 ofourDu.  2.  great   Goodne fs,   who  haft  fet  apart   an    Or> 
 
 tViowaids     ,       '^    p   .  ,  r  -J  j 
 
 God's  Ml-  der  or  Men  on  purpole  to  guide  and   govern  us, 
 
 Biacrs.      ^Q  direft   and  affift  us  in   Matters  of  the  greatell 
 
 Importance,   even  our  eternal  lalvation.     Grant 
 
 that 
 
/;;  December.  537 
 
 tliat  I   may  always  reverence   and  refpea  t^em, 
 becaufe  thcv  have  a  peculiar  Relation   lo^  ihee; 
 thati  mayfincerely  love  them,  becaufe  ot  thole 
 oreat  Benefits  I  receive  by   their  Adminillration  ; 
 ?hat  I  may  readily  and  chcarfully  providefor  their 
 Maintenance,  becaufe  the  Lord  hath  ordained,  that.cor..., 
 they  -which  preach  the  GofjTcl,  Jhould  live  of  tac  Or/-  oai.vi.s. 
 i^cl;  and  that  he  that  is  taught  in  the'  World    ought 
 to    covimunicate   io  him  that  tcachdh  in  all    good 
 Things-   that  I  may  never  rob  them  of  their  juit 
 Rights'by  the  lead  facrilegious  Encroachment; 
 that  \\^cVc2iT  o^  Ananias  2.\A  Sap phira's    Punilh- 
 mcnt  may  continually  polfefs  my  Heart,   as  it  did 
 the  Church  at  fnll,  and  as  many  as  heard  it;  that 
 I  may  earneftly  pray  for  them,  becaufe  thy  divme 
 Affidance  is  fo  necelfary  to  crown  their  Labours 
 with  Succefs;  for  though  P^;w/plantelh,and  Apollos  .Cor.  ui. 
 watereth,  it  is  thou.  O  Lord,  that  giveft  the   In-^- 
 creafe.     And  above  all,  make  me  caretul  to  obey  nch.^ni. 
 them  that  have  the   Ride    over  me,    becaufe     they  *7- 
 watch  for  my  Soul,  as    they  that  rauft   give  an 
 Account,   that  they  may  do  it  with  Joy  and   noc 
 with  Grief;  that  fo  with  a  faithful   Dilcharge  of 
 my  Duty  to  my  fpiritual  Superiors,  I    may    con- 
 tinue a  found  iMembcr  of  thy   Church  here  upon 
 Earth,  and  may  pafs  Eternity  in  the  Society  of  the 
 Church  triumphant  in  Heaven,  finging  Praifes  and 
 Hallelujahs   to  the    blcfled   and  glorious  Trinity, 
 ^^ather.  Son,  and  Holy  Ghoit.     yifiicn. 
 
 O  MERCIFUL    Jefu,     who     hatl    proTnifed  B.fh.p 
 Perpetuity  to  thy  Church,  and  a    Perma-  ,.„> 
 pency  in  Defiance  of  all  the  I^owers  of  Darknel.  B.ihor.. 
 and  the  Gates  of  Hell,  and  to  this  Furpole  halt 
 ConOituted  feveral  Orders,  leaving  a  Power  to 
 thy  Apoftlcs  and  their  Succelfors  the   hifnops,  to 
 beget  Fathers  of  our  Souls,  and  to  appoint  Priefts 
 
^2$  -^^ Fridays  in  the  Tear. 
 
 and  Deacons  for  the  Edification  of  thy  Church, 
 the  Benefit  of  all  Chriftian  People,  and  the  Ad- 
 vancement of  thy  Service;  have  Mercy  upon  thy 
 Miniiicrs  the  Billiops;  give  them  for  ever  a  great 
 Meafure  of  thy  holy  Spirit,  and  at  this  Time  par- 
 ticular Affiilance,  and  a  Power  of  difcerning  and 
 trying  thy  Spirits  of  them  who  come  to  be  ordain- 
 ed to  the  Mmiftry  of  thy  Word  and  Sacraments; 
 that  they  may  lay  Hands  fuddenly  on  no  Man, 
 but  maturely,  prudently,  and  pioufly  may  appoint 
 fuch  to  thy  Service  and  the  Miniftry  of  the  King- 
 dom, who  by  Learning,  Difcretion,  and  a  holy 
 Life,  are  apt  InRruments  for  the  Converfion  of 
 Souls,  to  be  Examples  to  the  People,  Guides  of 
 their  Manners,  Comforters  of  their  Sorrows,  to 
 fuftain  their  Weaknefles,  and  able  to  promote  all 
 the  Intereft  of  true  Religion.  Grant  this,  O  great 
 Shepherd  and  Bifhop  of  our  Souls,  blefied  Jefus^ 
 who  liveit  and  reigneft  in  the  Kingdom  of  thy 
 eternal  Father,  one  God,  World  without  End. 
 
 CHAP.     XI. 
 
 ^11  M^^i%  in  \\)t  pear,  e;:cept  Ci)ristmas 
 
 l>ap. 
 
 Q.JJ/HAT  \\- eddy  Fall  ^5  enjoined  in  the  Church 
 of  England  ? 
 A.  Every  Friday  throughout  the  whole  Year, 
 except  Chripuas-Day  happen  to  fall  upon  it,  and 
 then  the  Fajl  gives  Way  to  the  Fejlival,  and  it  is 
 celebrated  as  a  Day  of  rejoicing. 
 
 O.   IVhy  %uas  Friday  ptched  upon  Jor  this  week- 
 ly Fall  ? 
 ^  A.  In 
 
\AU  Fridays  i?i  the  Tear,  55^, 
 
 A.  In  Compliance  with  the  Cuftom  of  the 
 Primitive  Churchy  which  always  ohfcrved  this  day 
 as  a  Fajl'm  Commemoration  of  our  Saviour's  Suf^ 
 ferings,  who  was  crucified  on  this  Day  ot  the 
 Week;  and  what  Day  fo  proper  to  humble  our- 
 felves,  as  that  on  which  the  Bleflcd  Jejus  humhled 
 himfeif  even  to  the  Death  upon  the  Crofi  Jor  us  mi- 
 ferahle  Sinners  ?  It  was  one  of  ihe\ rjlationary  Days, 
 fo  called,  as  Terttdlian  obierves,  from  an  AHuiion  Tcrtuii, 
 to  the  military  Stations,  and  keeping  their  Guards,  c.%,  '^' 
 They  ufualh'  forbore  eating  till  three  o'Clock  in 
 the  Afternoon,  all  which  'l  unc  their  public  Af- 
 iemblies  lalled. 
 
 Q.   Hozu  ought  zve  to  obfcrvc  this  Day  P 
 
 A,  Not  only  to  abridge  ourfelves  as  to  the 
 Pleafures  of  eating  and  drinking,  but  to  retire,  as 
 much  as  we  can  conveniently,  irom  our  worldly 
 Affairs,  in  order  to  humble  ourl'elvcs  in  the  Sight 
 of  God,  to  refortlo  Church  at  the  accufiomsd  Hours  c-n  x.  v. 
 of  Prayers ;  and  particularly  to  employ  fome  Part 
 of  the  Day  in  the  Exammaiwn  of  ourfelves,  and 
 in  the  ferious  Review  of  our  own  lives.  The 
 frequent  Perfonnance  of  which  is  one  of  the  bell 
 Means  to  improve  ourfelves  in  all  manner  of 
 Virtue. 
 
 Q.  What  do  you  mean  by  the  Examination  of  our- 
 felves? 
 
 A.  The  calling  ourfelves  to  a  f^ri6f  Account 
 for  all  the  A^fions  of  our  Lives;  comparing  them 
 with  the  Laws  of  God,  the  Rule  and  Mealure  of 
 our  Duty;  confidering impartially  how  much  Evil 
 \ve  have  been  guilty  of,  and  how  little  Good  we 
 have  done  in  Comparifon  of  what  we  might  and 
 ought  to  have  done  ;  in  (hort,  to  fearch  out  our 
 Sins  of  Omiffion  as  well  as  Comnii/f/on. 
 
 Q.   What  are  the  Sins  of  Commiifion  ? 
 
 A.  The  doing  fuch  Things  as  the  Law  of  God 
 forbids  I  which  arc  called  negative  Precepts,  and 
 
 a.re 
 
54^  -^^-^  Fridays  in  the  Tear, 
 
 are  of  perpetual  Obligation,  becaufe  no  Circum- 
 ilances  can  make  them  lawful.  Thefe  are  eafily 
 difcovered,  becaufe  they  are  apt  to  terrify  the 
 Confcience,  and  to  make  us  apprehenfive  of  the 
 Wrath  of  God.  And  the  wilful  and  deliberate 
 Prac\ice  of  any  one  of  thefe,  makes  a  man  a 
 Tranfgreffor  of  the  whole  Law  ;  becaufe  this  is 
 not  confident  with  that  integrity  of  Mind,  and 
 finccre  Regard  to  God  and  his  laws,  which  every 
 good  Chrsftian  ought  to  have;  and  is  therefore, 
 confeqiiently,  a  Forfeiture  of  God's  Favour,  which 
 can  no  more  be  expedted  w^hen  we  wilfully  perfift 
 in  the  practice  of  any  one  known  Sin,  than  if  we 
 were  guilty  of  all. 
 
 Q^.  What  do  you  mean  hy  Sins  cy^Omiffion  ? 
 
 A,  The  negleding  to  do  fuch  Things  as  God 
 commands  ;  which  are  called  Affirmative  Precepts-^. 
 and  do  not  perpetually  oblige,  becaufe  Circum- 
 ilances  may  make  them  not  to  be  duties  at  fome 
 certain  Times  ;  though,  when  the  nature  of  them 
 is  fuch,  that  no  Circumftances  can  alter  the  Obli- 
 gation of  them,  they  bind  as  much  as  negative 
 Precepts ;  as  the  Commands  of  Repentance^  and 
 foving  of  God.  Tliefe  Sins  are  not  fo  apt  to  ftartle 
 the  Mind,  becaufe  Men  eafier  find  Salvoes  to  allay 
 the  fenfe  of  the  Guilt  of  them,  than  for  their  Sins 
 of  Commiffion  ;  though  to  awaken  Men  to  Con- 
 iideration,  our  Saviour  hath  declared,  that  the 
 Enquiry  at  the  great  Day  will  run  chiefly  upon  the 
 Ncgle6ts  of  our  Duty  ;  and  therefore  we  ought 
 to  examine  ourfelves  whether  we  have  frequent 
 and  ferious  thoughts  of  God  ;  whether  we  main- 
 tain in  our  Minds  firm  Purpofes  and  Refolutions 
 of  obeying  him,  whether  we  conftantly  perform 
 the  Duties  of  Divine  Worfliip,  and  whether  we 
 fcrvc  him  with  Diligence  and  Devotion;  whether 
 we  difcharge  faithfully  the  Duties  of  that  Station 
 \ve  are  placed  in,  both  in  Reference  to  the  Pub- 
 
 lic„ 
 
Prov. 
 xxiv.  S. 
 
 All  Fridays  hi  the  Tear.  541 
 
 lie,  and  our  own  .private  Families,  and  whetller 
 we  are  a6live  and  zealous  in  doing  all  the  Good 
 ■we  can  to  the  Bodies  and  Souls  of  Men  ;  in  fliort, 
 "whether  we  are  as  ready  to  ferve  God  as  our  own 
 Pleafure,  and  whether  we  have  the  fame  Regard 
 to  his  Worlhip,  as  we  have  to  any  other  Thing 
 ■we  love  and  cllcem. 
 
 Q,  When  may  zue  be  /aid  to  tranfgrefs  by  our 
 Thoughts? 
 
 A.  When  they  arc  employed  about  the  contriv- 
 ing and  compafFmg  any  forbidden  Thing  ;  for 
 he  that  dcvifdh  to  do  Lvil,  Jliall  be  called  a  mif- 
 chievous  Per/on.  When  they  tranfgrefs  thofe  par- 
 ticular Laws  that  they  are  fubjettto;  of  which  Sort 
 are  difhonourable  Opinions  and  Notions  of  God, 
 undervaluing  Thoughts  and  groundlefs  Sufpicions 
 of  our  Neighbour,  proud  and  arrogant  Conceits 
 of  our  own  Worth;  becaufe^m.5  Opinions  of  God, 
 cJuLritcble  ones  of  Men,  and  humble  and  lozuly  Con- 
 ceits of  ourfelves,  are  Duties  incumbent  upon  our 
 very  Minds.  Butasforall  other  irregular  Thoughts 
 which  fpring  up  in  our  Minds,  and  are  but  lit- 
 tle iri  our  Power,  they  are  neither  Sins  nor  Matter 
 of  Punilhment,  any  farther  than  they  arc  Caules 
 or  Principles  of  a  linful  Choice.  For  according 
 as  we  affent  or  dilFent  to  thofe  Motions  that  are  in 
 our  Minds,  fowili  our  Thoughts  have  the  Notion 
 of  virtuous  or  linful  Thoughts. 
 
 Q.  What  is  the  End  and  Defign  of  examining 
 ourfelves  ? 
 
 A.  Ihat  we  may  underftand  the  true  State  and 
 Condition  of  our  Souls,  and  that  our  Repentance 
 may  be  full  ana  complete,  and  extend  to  all  thofe 
 Particulars  wherein  we  have  tranfarcfled  the  Laws 
 of  God  ;  for  till  we  difcover  all  our  Follies  and 
 li  firmitic.-,,  we  can  neither  watch  againft  nor 
 amend  them.  Befides,  this  is  the  moit  eHcctual 
 Niethod  to  keep  our  Confcienccs  continually 
 waking,  and  tender,  and  afraid  to  offend, 
 
 6  Q.  Did 
 
542  All  Fridays  in  the  hdh. 
 
 O.  Did  any  of  the   Philofophers  prefcribt  this 
 Method  to  their  Followers  ? 
 
 A.    Pythagoras,  in   the  Golden  Ferfes  which   g^ 
 \inder  his   Name,  particularly   recommends  this 
 ?ra61ice  to  his  Scholars.     Every  night  before  they 
 Jlfpty  he  enjoins  ih^nx  thrice  to  recoiled  every  Jingle 
 AB.ion  of  the  Day.     Wherein  haxe  I  tranfgreffed  ? 
 What  have  I  done?   What   Duty  have  I  omitted? 
 Run  over  thefe  ThingSy  faith  he,  beginning  from  the. 
 fjrft ;  and  then  if  you  have  done  Evil^  he  troubled  : 
 if  Good  rejoice.     This  Courfcy  if  daily  followedy  as 
 ger.  m    is  fuggefted  by  HierocleSy  his  excellent  Commenta- 
 pythag.     ^^^y  perfeEs  the  divine  Image  in  them  that  vfe  it^ 
 leading  them   by  Additions   and   Subtraclions  to   the 
 Beaviy    of    Virtue    and    all    attainable    PerfeBion. 
 Plutarch,  Epi^eius,  Seneca,  and  particularly  the 
 Emperor,  Marcus  yhitoninUjS,  agree  in  recommend- 
 ing the  fame  Praclice. 
 
 Q.  Wherein  confifls  the  Wifdom  of  this  PraC" 
 tice  ? 
 
 A.  In  that  the  Seeds  of  Vice  are  hereby  hindered 
 from  taking  any  deep  Root  in  our  Hearts;  and 
 though  we  may  be  overcome  by  Surprize,  or  the 
 Strength  of  Temptation,  yet  if  we  continue  in 
 this  Courfe,  evil  Habits  will  never  be  able  to  pre- 
 vail upon  us,  or  to  ftrengthen  and  fortify  them- 
 felves.  By  this  Means  our  Repentance  may  in 
 fome  meafure  keep  pace  with  our  Errors  and  Fail- 
 ings, and  wemaypreventtheinfupportable  Weight 
 of  the  Sins  of  a  whole  Life  falling  upon  us  all  at 
 once,  when,  it  may  be,  we  fhall  neither  have  Un- 
 derftanding  nor  Leifure  to  recollect  ourfelves, 
 much  lefs  to  exercife  any  fit  and  proper  Ad  of 
 Repentance. 
 
 O.  How  frequently  ought  we  to  examine  our- 
 felves ? 
 
 A.  it  is  very  advifeable  that  we  fhould  call  our- 
 felves to  an  Account  every  Evening  ;  for  this  Me- 
 thod, 
 
All  Fridays  in  the  Tear.  543 
 
 thod  frequently  repeated,  makes  the  Work  both 
 Ihort  and  eafv,  and  we  fhall  quickly  find  the  great 
 Advantage  of  it.  For  having  a  lively  Senfc  of  the 
 Faults  wc  commit,  the  fuccceding  Day  ^^ ^^^i 
 learn  to  grow  wife,  and  may  immediately  Itand 
 upon  our  Guard,  that  the  fame  Faults  may  not 
 furprize  us  ;  and  knowing  beforehand  the  Account 
 we  mull  give  at  Night,  it  may  redrain  us  from  in- 
 dulcring  any  Thing  contrary  to  our  Duty,  cither 
 in  Thought,  Word,  or  Deed.  If  we  defer  this  Exa- 
 mination longer  than  once  a  Week,  it  may  prove 
 injurious  to  us  ;  for  by  delay  we  make  the  Work 
 more  difficult  to  be  performed,  and  may  pollibly 
 forget  Things  of  Importance  to  us. 
 
 p.  What  ought  ive  chief y  to  regan'd  in  the  Exa- 
 mination of  ourfelves  ? 
 
 yl.  We  ought  chieflv  to  confider  the  Sin  that<loth 
 moR  cafily  befet  us,  the  wcakeft  part  of  our  Mind^ 
 by  Nature  and  Cyftom  made  Icaft  dcleniible  ;  for 
 the  Devil,  like  a  ficilful  General,  will  attack  us 
 where  we  lie  moftexpofed,  hoping, by  gaining  that 
 Pofl-,to  make  the  Town  quickly  furrender.  There- 
 fore, in  furvcying  the  State 'of  our  Minds,  wc 
 Ihould  have  an  eye  to  thofc  places  that  will  leafc 
 bear  an  AiTault,  thofe  Appetites  or  PaiTions  that 
 molt  frequently  occafion  our  Fail. 
 
 Q.  kVhy  ought  this  to  he  the  ?/mn  SuhjeScfciir  Ex- 
 amination ? 
 
 A.  Becaufeit  isreafonablewe  fhouldfecure  our- 
 felves from  our  greateft  Danger,  which  is  that  which 
 threatens  us  from  this  Quarter  ;  for  when  wc  have 
 once  vanquiOied  our  ftrnngcd  and  mod  terrible 
 Enemy,  who  gives  us  the  greatcft  Difturbance,  the 
 reft  that  remain  will  more  eafily  be  overcome  by- 
 a  Mind  raifed  with  fo  noble  a  Victory.  ^ 
 
 O.  What  Queflions  arc  proper  to  put  to  ov.rjeives 
 
 even  Evening  ?  .    ,- 
 
 A.  How 
 
544  -^^^'  Fridays  //>  the  7'ear. 
 
 A.  Flow  we  have  fpent  the  whole  Day  ?  Whsf 
 Sin  we  h  ve  cominiued  ?  What  Duty  we  have 
 omitted?  Whether  we  performedcar  Morning  De- 
 votions, and  how?  V/here  other  Opportunities  of 
 ferving  God  had  offered  themfelves,  how  we  have 
 behaved  ourfelves  in  relation  to  them  ?  If  we  have 
 converfed,  whether  with  Candour  and  Affability? 
 Whether  we  have  kept  at  a  Diftance  fronn  Slander 
 and  Evil-fpeaking,  the  Bane  of  Society  ?  If  we 
 have  had  Leifure  from  Bufihefs,  how  we  have  im-i 
 proved  our  Time  ?  If  we  have  diverted  oui'felves^ 
 whether  innocently^  and  within  the  BoundsofChrif- 
 tian  Moderation?  VvHiat  Mercies  we  have  received, 
 and  how  thankful  we  have  been  for  theni  ?  What 
 Temptations  v»e  have  refilled?  What  GroUnd  we 
 liave  got  of  the  Sin  which  does  moft  eafily  befet 
 us  ?  How  we  have  governed  our  Paffions  in  the 
 Jittle  Accidents  that  daily  happen  to  provoke  us  ? 
 "What  Opportunities  we  have  had  of  doing  Good, 
 and  how  we  have  ufed  them?  Wliat  Opportuni- 
 ties we  have  had  of  difcouraging  Evil,  and  how 
 we  have  oppofed  it  ?  Now,  by  recolleding  the 
 whole  Time  from  our  rifing  till  our  going  to  ^td, 
 to  which  Purpofe  a  very  few  Minutes  before  our 
 Evening  Devotion  will  fuffice,  we  fhail  very  eaiily 
 he  enabled  to  anfvver  the  preceding  Queftions  ? 
 \o  that  we  may  heartily  beg  God's  Pardon  for 
 thofe  Sins  we  have  been  guilty  of,  and  fhew  our- 
 felves thankful  for  thofe  Elellings  he  hath  bellowed 
 upon  us. 
 
 Q.  IViiat  Covfidnatio'iis  are  proper  to  excite  us  to  a 
 tiicrcugh  Exammation  of  ourfelves? 
 
 A,  Thefe  two  efpecially  ;  that  when  we  are 
 fearching  into  the  State  of  our  Minds,  we  are  in 
 the  Prefence  of  God,  to  whom  our  moil  fccret 
 Tho'jghts  are  open  and  naked  ^  and  therefore  we 
 
 Ihould 
 
All  Fridays  i?2  the  Tear,  .545 
 
 Jliould  be  impartial,  and  bring  our  mod  private 
 A6lions  to  the  Tcft  of  his  Laws;  for  though  we 
 may  irnpofe  upon  ourfelves  and  others,  nothing 
 can  be  hid  from  his  Omnifcience.  And  that  we 
 fliall  (hortly  appear  before  the  dreadful  Tribunaf 
 of  God,  to  be  tried  for  all  that  we  have  done  in 
 the  Body;  and  nothing  will  better  prepare  us  to 
 cfcape  the  Terrors  of  that  approaching  Trial,  than 
 frequent  calling  ourfelves  to  an  Account,  and 
 thereby  making  our  Peace  with  God,  and  recon- 
 cile ourfelves  to  him  by  a  fincere  Repentance; 
 for  if  we  judge  ourfelves,  the  Sentence  of  Con- 
 demnation will  not  pafs  upon  us. 
 
 Q.  How  (night  this  Examination  to  be  performed^ 
 -uihen  zue  Jet  a  longer  Time  apart  for  this  very  Pur-, 
 pofe? 
 
 A.  Firf,  We  fhould  beg  God's  Affiftance  in 
 the  Difcovery  of  our  own  Vilenefs,  that  no  Parti- 
 ality may  conceal  from  us  the  Sight  and  Senfe  of 
 our  Sins.  Secondly,  We  fliould  try  ourfelves  by 
 fome  Heads  of  Examination,  fuch  as  are  colleQed 
 together  in  The  Whole  Duty  of  Man,  or  fuch  as  I 
 have  added  at  the  End  of  this  Treatife,  out  of 
 the  Meafures  of  Chnjlian  Obedience ;  and  where  we 
 find  ourfelves  guilty,  to  write  down  the  Inftances 
 of  our  Crimes.  Thirdly,  We  fhould  confider  the 
 feveral  Aggravations  of  our  Follies,  whether  com- 
 mitted againft  the  Light  of  our  Minds;  with  the 
 free  Confent  of  our  Wills;  and  in  Defpite  of  the 
 Checks  of  our  ov;n  Confciences;  whether  dicy 
 have  been  often  repeated  ;  whether  tranlient  A8s 
 or  fettled  Habits.  Fourthly,  We  ought  to  obferve 
 all  thofe  previous  Steps  that  have  made  us  tranf- 
 grefs,and  which  have  been  the  fatal  Occalions  of 
 betraying  our  Virtue,  and  corrupting  our  Inno- 
 cence. 
 
 Q.  What  ought  to  follow  this  Examination  of  our- 
 felves ? 
 
 N  n  A.  Hunu. 
 
546  All  Fridays  in  the  Tear, 
 
 A.  Humble  Confeffion  of  our  Sins  to  Godj 
 liearty  Sorrow  for  having  offended  him  ;  earneft 
 Supplications  for  Pardon  through  the  Merits  of 
 our  Saviour  Jcfiis  Chrijl\  with  firm  Purpofes,  and 
 eifectual  Refokitions  of  better  Obedience  for  the 
 Time  to  come;  and  of  keeping  at  a  Diftancc 
 from  thofe  Occafions  which  have  betrayed  us. 
 Where  we  have  been  preferved  from  Guilt,  wc 
 muft  give  Glory  to  God,  and  thankfully  acknow- 
 ledge that  Grace  which  hath  reftraincd  us  from 
 Evil.  If  our  Sins  have  been  not  only  againft  God, 
 but  againft  our  Neighbour,  we  muft  make  him 
 Satisfaction  :  we  muft  reftore  whatever  we  un- 
 juftly  have  taken  from  him  by  Fraud  or  Force : 
 we  muft  Vindicate  his  Reputation,  if  we  have 
 blemiflied  it  by  Calumny  and  Evil-fpeaking:  wc 
 muft  endeavour  his  Recovery,  by  making  him  fen- 
 lible  of  fuch  Sins  and  dangerous  Errors  as  wc  have 
 drawn  him  into,  that  he  may  be  put  into  a  Way 
 of  Pardon.  And  we  muft  from  our  Hearts  for- 
 give thofe  that  have  injured  us,  if  we  expert  for- 
 givenefs  from  God. 
 
 Q.  What  art  the  great  Advantages  of  frequent 
 Examination  ? 
 
 A,  It  makes  us  thoroughly  acquainted  with 
 ourfelves,  a  Knowledge  which  is  of  the  greateft 
 Importance  to  us.  It  prompts  us  to  Repentance, 
 as  the  only  Cure  for  that  Guilt  which  opprelfes 
 our  Minds.  It  difpofes  us  to  Humility^  from  a 
 lively  Senfe  of  our  frequent  Errors  and  Mifcar- 
 tiages.  It  keeps  our  Accounts  clear  and  even ; 
 and  confequcntly  contributes  very  much  to  make 
 Death  eafy  and  comfonable  to  us ;  for  how  can 
 that  furprife  us,  when  we  are  ready  and  prepared 
 to  give  up  our  Accounts  ?  It  is  an  admirable 
 Means  to  advance  us  towards  Chriftian  Perfeftion, 
 by  making  us  careful  to  avoid  thofe  faults  for 
 ^  the 
 
AH  Fridays  in  the  Tear,  547 
 
 ihc  future,  which  we  have  difcovered  in  our  for- 
 mer Condud. 
 
 The  PRAYERS. 
 
 I. 
 
 ALMIGHTY    God,  who    haft   given    thine  J/lf^^^^"** 
 only  Son  to  be  unto  us  both  a  Sacrifice  for  chriji^s 
 Sin.  and  alfo  an  Enfample  of  Godly  Life;  give  ^J^;^"/' 
 me  Grace  that  I  may  always  mofl  thankfully  re-  imitating 
 ceive  this  his  ineftimable  Benefit,  and  alfo  daily  ampk^ 
 endeavour  myfelf  to  follow  the  bleffed  Steps  of 
 his  mott  holy  Life,  through  the  fame  Jejus  Chnjl 
 our  Lord.     Amen. 
 
 L 
 
 IL 
 
 ORD   oF   all   Power    and    Might,    who   art  f<v  true 
 the  Author  and  Giver  of  all  good  Things ;  ^^"s'^"- 
 graft  in  my  Heart  the  Love  of  thy  Name,  increafe 
 in  me  true  Religion,  rtourifh  me  with  all  Good- 
 nefs,  and  of  thy  great  Mercy  keep  me   in  the 
 fame,  through  Jejm  ChnJl  our  Lord.     Amm. 
 
 IIL 
 
 ALMIGHTY   God,    the   great   Searcher   ofForfcri- 
 Hearts,whoknowcftallourfecret  Thoughts,  °"',fjo' 
 nothing  being  hid  from  tbinc  all-feeing  F.yc;  dif-  of  our 
 pofe  me  frequently  to  examine  the  State  of  my  ^"^"" 
 own  Mind,  to  compare  my  Adions  with  the  Rule 
 of  thy  Laws,  that  nothing  contrary  to   thy  holy 
 Will,  may  ever  find  a  fettled  Abode  in  my  Soul  : 
 but  let  Tne  fo  confider  my  ways  as  to  turn  my 
 Feet  unto  thy  Tcftimonies  :   Grant  that  I  may  lo 
 impartially  judge  and  condemn  myfelf,  that  I  may 
 not  be  condcnmed  at  thy  dreadful  Tribunal.  Let 
 not  Self-love  impofe  upon  me  in  a  Matter  of  fuch 
 valt  Confequcnce.  Let  not  Sloth  and  Negligence 
 
 N  n  2  deter 
 
•48  Heaiis  of  Self -Examination, 
 
 deter  me  from  keeping  my  Accounts  clear.  Let 
 no  darling  Paffion  be  fo  far  indulged,  as  to  efcape 
 the  Scrutiny  of  ferious  Examination,  and  when, 
 
 0  Lord,  I  havedifcovered  my  own  Vilenefs,  grant 
 that  by  the  Affiftance  of  thy  Grace,  1  may  hum- 
 ble myfelf  under  the  Sight  and  Senfe  of  it;  that 
 
 1  may  from  my  Heart  condemn  all  thofe  Follies 
 whereby  I  have  provoked  thy  Wrath  and  Indigna- 
 tion againft  me;  that  I  may  earneflly  folicit  thy 
 Pardon  and  Forgivenefs  through  the  Merits  of 
 Chrijl  the  Son  of  thy  Love ;  that  I  may  be  careful 
 to  {land  upon  my  Guard  for  the  future,  and  by 
 Prayer  and  Watchfulnels  engage  ihy  powerful 
 Prote6tion,  which  is  fo  neceiTary  to  fupport  me  in 
 the  Hour  of  Temptation,  and  the  Day  of  Trial. 
 Grant  this,  O  Lord,  for  the  Sake  of  Jcfu^  Chrijl, 
 my  only  Mediator  and  Advocate.     Amen. 
 
 The  Prayers  for  Good-Friday  may  properly' Ic 
 yfed  on  every  Friday. 
 
 v4  particular  Enumeration  of  Sins ;  whether 
 againft  God,  our  Neighbour,  c?r  Ourfelves  : 
 Ta/ien  out  of  The  Mcafures  of  Chriflian 
 Obedience,  which  are  all  there  Explained 
 in  the  Second  Book, 
 
 SINS  againft  ourfelveSy  are  Pridcy  i,  e.  too  high 
 a  Conceitof  m/r/?/t;f5,  and  Contempt  of  others; 
 jirrop-ance,  i.  e.  affuming  too  much  to  ourfelves, 
 in  feuing  off  our  own  Praife;  Fain  glory  i.  e.  in- 
 temperate Affc61ation  ofthe  Praife  of  others;  Am^ 
 hitioTiy  i.  e.  a  reftlefs  Purfuit  of  Honour  and  great 
 Places  ;  Haughtinefsy  in  contemptuous,  fcornful 
 Carriage  ;  Iinpericujnejs^  i.  €,  si  lordly  Way  of  Be- 
 6  haviour. 
 
Heads  of  Self 'Examination »  549 
 
 haviour,  in  comniandiiifT  Men  no  Way  fobjcB.  to 
 us  ;  I'Vorldlimj^y  i-  e.  an  over  eager  Care  of  wu'  Idly 
 Things;  CiliUlony  ;  Voluptuo7tfnefs  ;  Drunkennejs  i 
 RevciUng  ;  Incontinence-,  Lujcivioufnejs ;  FUtky  or 
 cbfcene  J(ft<^^g^\  UncUannefs;  Sodomy;  Effrviincte- 
 7u(i  ;  Adultery  ;  Fornication  ;  Inceji  ;  Rape  ;  Co- 
 vctoiijnefi^  i.  e.  Unfatisfiednen)  with  our  own,  and 
 an  impatient  Dclireof  niore,or  of  what  bclougsto 
 others ;  Rcfufing  the  Crop^  i.  e.  deferting  a  Duty 
 to  av(jid  it  ;  Idknefs  ;  Scnfanlity,  ?.  e.  an  induftri- 
 ou.s  Care  to  gratif)  our  bodily  Senfcs  ;  Carnality^ 
 i.  e.  Subjetlion  to  our  flefhly  Lulls  and  Ap- 
 petites. 
 
 Sins  againft  Cod  are  Alheifm;  Denying  Provi^ 
 deuce  ;  Blafpliemy  ;  Superjlition  ;  Idolatry  ;  Witch- 
 craft ;  I'ooii/hncjs^  or  grofs  Ignorance  of  our  Duty; 
 UnbeheJ ;  Hating  God;  Want  of  Zeal;  Dilh'ujlinc^ 
 him ;  not  praying  to  him  ;  Unthankfulnefs ;  J)iji. 
 content  in  cur  prcfttit  Condition^  or  repining  a!  his 
 ordering;  Fearlejfnejs^  or  venturing  on  an\'  I'hing, 
 though  we  know  it  will  offend  him  ;  Common 
 Szveanng ;   Perjuring;  PropJtancnefs ;  Difohcdicnce, 
 
 Sins  ai^ainil  our  Brethren  at  /^'-^f,  which  are  Sins 
 of, 
 
 Lvfufl'cc ;  as  Murder;  Falfc  Witnefs ;  Slander, 
 i.  e.  defaming  them  with  falfe  Things;  Lying, 
 Unfaithjulnefs,  or  Breach  of  Promife  ;  Theft,  Op~ 
 prrffira,  t.  e.  wronging  one  that  cannot  cope  with 
 us  m  Contention  :  Fx'ortion,  or  dcprcfling  m  bar- 
 gaining ;  Circumvention,  or  going  beyond  our 
 ]3reihien. 
 
 Ucliaritahlenefs ;  as  Wickednefs,  i.  e.  a  Delight  in 
 doing  Mifchicf,  and  making  Work  for  others  ^ 
 defpijing  and  hating  them  that  are  good;  giving 
 Scandal  to  tveak  Brethren^  i.  e.  laying  in  their  Way 
 an  Occafion  of  Sin  ;  Envy,  rejoicing  in  Evil;  Uil- 
 aharitahUnef  in  Alms;  Siifftring falfe  Stanis  t-^ p.!ck 
 Vpon  otherSy  when  it  is  in  our  Power  to  vindicate 
 N  D  3  them  j. 
 
559  Heads  of  Self-Examination, 
 
 them;  Evil-fpeaking^  or  divulging  any  111  we  hear 
 or  know  by  them ;  Cenforioufnefs^  i.  e.  a  Prone- 
 nefs  to  blame  and  condemn  them  ;  Backbiting ; 
 Whifpering  ;  Railing ;  Upbraiding  them  with  our 
 Kindnefs;  Reproaching  them  with  their  own 
 Faults  ;  Mocking  them  for  their  Infirmities ; 
 DiJUculty  of  Accefs  \  Affronting  them  ;  Uncourie^ 
 cit/nefs;  Uncondefcenjion  I  Unhofpitablenefs  toward^ 
 Strangers ;  Surlinejs ;  Malignityy  or  putting  the 
 "worft  Senfe  on  what  is  faid  or  done  by  others ; 
 Unqmetne/s  ;  Unihankfxdnefs  ;  Anger  ;  Variance  ; 
 Bilternefs ;  Clamoiir  j  Hatred  and  Malice  i  Impla- 
 cablenefsy  or  Difficulty  in  being  appeafed  after  any 
 Offences;  Revenge^  or  returning  111  for  111;  Cur~, 
 Jing  Enemies ;  Hajlinefs  and  Rigour  in  ejcading  Pu- 
 nifhments. 
 
 Difcord;  as  Unpeaceablenefsy  EmulaiioUy  or  pro- 
 voking one  another ;  Pragr/iaticalnefsy  or  being 
 Bufy-hodie$  ;  Tale  hearing  ;  not  fatisfying  for  Inju- 
 ries i  Contentioufnefs  I  Divifon  z.nd  Fadlion;  Herejy  i 
 Schifm ;   Tumult. 
 
 Sins  againfl  our  Brethren^  in  particular  Rela-, 
 iions. 
 
 Sins  againft  Sovereign  Princes ;  as,  Di/Iionour;  Ir» 
 revexence  \  fpeakifig  Evil  of  Dignities ;  refii/ing  Tri- 
 bute and  Taxes ;  Trailer oufnefs ;  negleBing  to  praf 
 for  them  ;  Dijohedience  to  them  ;  Rejijlance  and 
 Kebellton. 
 
 Sins  againft  Bifiops  and  Minijlers;  as,  Di/Iionour 
 of  them,  efpecially  for  their  Work's  Sake;  Irre^ 
 verence  ;  not  providing  for  them  ;  SacrikgeyOX  taking 
 away  either  by  Force  or  Fraud  thofe  jufl  Dues, 
 which  were  given  to  God  for  their  Support ;  not 
 praying  for  thens.  ;  Difobedience, 
 
 Sins  of  marned  perfons;  as,   Unconcernednefs  in 
 
 each  other's  Condition ;   not  hearing  each  others  In- 
 
 frmities  ;    provoking    each    other  ;    Eflrangednefs ; 
 
 Unfaithfulnefs  to  the  Bed  j  publifiing  each  other's 
 
 '  ■  Faults-^ 
 
Heads  of  Self --Exafnination,  ^^i 
 
 Kindts;  not  praying  for  each  other  i  Jealmjy 
 Of  tlio-  Hujhani  againfl  the  Wife ;  as  'not  main^ 
 taiuing  her  Y!\[\\  convenient  S'.ppiies  ;  not  prctccl- 
 ing  her  from  outward  Annoyances;  Irnpevioujn'fs^ 
 or  aharfh  or  magiflerial  Exercife  of  Conimand^; 
 Uiicovipliance  with  her  reafonable  Defires,  and  Un- 
 condefcenfion  to  her  pitiable  Weaknefs.  Of  the 
 Wife  againft  the  Hujhand:  as  Bijhonmr  in  inward 
 Eftcem  and  OfHnions  ;  Irreverence  in  outward  Car- 
 riage ;  Unobfervance  in  not  forecafling  to  do  what 
 may  pleafe  him  ;  Difobedicnce  to  his  juft  Com- 
 mands ;    cajling  off  his   Yoke^  or  UnfubjeQ,ion. 
 
 Sins  o[  Parents  and  Children:  as  Want  of  natural 
 AffeBion^  not  praying  for  each  oihtr ;  Imprecation^ 
 Of  the  Parents  againft  th.e  Qiildren  :  As  not  pro- 
 viding for  them  ;  Irreligious  and  Evil  Education ; 
 provoking  them  to  Anger  by  imperious  Harfhnefs 
 and  ncedlefs  Severity  in  governing.  Of  the  Chi  Idi-en 
 againft  the  Parents :  As  Di/Jwnour  in  their  Minds ; 
 Irreverence  in  -their  Behaviour;  ieing  a/hamcd  of 
 them;  mocking  them ;  /peaking  Evil  of  them  ; 
 Jlealing  from  them;  Di/bbedienrc to  their  lawful 
 Commands ;  Contumacyy  or  cajling  cff  SvbjeBion  to 
 them.  Sins  of  Brothers  and  Si/itrs :  As  Want  of 
 natural  AffeBion ;  not  providing  for  our  Brethren  i 
 not  praying  for  them;  prayingagainfl  than. 
 
 Sins  of  Maflers  againft  their  Scrvdnts :  As  not 
 maintaining  them ;  nor  catechfin^  or  infniBing 
 them  ;  unequal  Government ^  or  Injnficey  fliewn  in 
 requiring  unlawful  Wantonmfs  in  requiring  fupcr- 
 fluous,  and  Rigour  in  requiring  unmerciful  Things 
 of  them  :  Immoderate  1  hreatning ;  Imperioufnefsy  or 
 contemptuous  haughty  treating  of  them  ;  Dejraud- 
 ing  or  keeping  baik  the  Wages  of  the  Hireling.  Of 
 Servants  againft  their  Majlcrs:  As  Di/honcur;  Irre~> 
 verence ;  piibli/hing  or  aggravating  their  Maflcr's 
 Faults;  not  clcaringy  when  thev  can,  his  injured 
 Reputation;  Unfaithfulnefs  in  what  he  intrufts  with 
 JvJ  n  4  ihem, 
 
$S^  Morning  Prayer, 
 
 them,  fhewn  either  by  their  IVaJlefulnefs,  i.  e.  fpend^ 
 ing  it  for  their  Pleafure,  or  by  Negligence,  or  Puj-- 
 kming,  i.  e.  diverting  it  to  their  own  Profit  and 
 fecret  Enrichment ;  Difobedience,  Non-ohfervance  ; 
 Anfzoering  agam ;  Sloihfuhiefs ;  Eye-Service ;  Refijl- 
 ance  ;  not  praying  for  him;  praying  againjl  him. 
 
 To  all  which  add  thefe  other  Sins,  which  are 
 peculiarly  fo  among  Chridians,  viz.  the  Negled  of 
 Baptifm,  and  abfenting from  the  Lord's  Supper  ;  and 
 Want  of  Fmthin  Chrijl  as  our  Mediator. 
 
 Since  it  is  pojftble  this  Book  may  fall  into  the- 
 Hands  oftkofe  that  may  be  deflitute  of  Helps 
 of  Family-Devotion,  I  have  added  a  Mora- 
 ing  and  Evcning-Fr^yQrf^r/uclj  Occa/ions. 
 
 A    Morning    PRAYER  for   a 
 Family. 
 
 ALMIGHTY  God!  Father  of  all  Mercies^ 
 we  thine  unworthy  Servants  prefcnt  our- 
 felves  with  ail  Humility  before  thy  divine  Majefty, 
 to  offer  to  thee  this  oar  Morning  Sacrifice  of 
 Praife  and  Thankfgiving  for  all  thy  Gaodneisand 
 loving  Kindnefs  vouchfafed  to  us  thy  (inful  Crea- 
 tures. We  blefsthee  for  creating  us  alter  thine 
 own  Image  and  Likenefs,  for  making  us  capable 
 of  loving  thee  and  enjoying  thee  eternally.  We 
 blefs  thee  for  preferving  us  from  innumerable  Ac- 
 cidents and  Dangers  through  the  whole  Courfe 
 of  our  Lives  till  this  Time;  for  refrefhing  our 
 Bodies  the  Night  paft  with  comfortable  Reft  and 
 Sleep;  for  bringing  us  fafe  to  the  Light  of  this. 
 Day.  We  blefs  thee  for  our  Food  and  Raiment^ 
 for  our  Health  and  Friends,  and  for  all  the  Com- 
 
 fprts 
 
Morning  Prayer,  553 
 
 fortsand  Accommodations  of  this  Life.  But  above 
 all  we  praife  and  magnify  thy  Holy  Name,  for  thine 
 ineftimablc  Love  in  the  Redemption  of  the  World 
 by  our  Lord  J  ejus  Chrijly  for  the  Means  of  Grace, 
 and  for  the  Hope  of  Glory;  that  it  hath  pleafed 
 thee  torc£;eneratcuswiththy  HolySpirit, to  receive 
 us  for  thine  own  Children  by  Adoption,  and  to  in- 
 corporate us  into  thy  holy  Church :  And  we  befeech 
 thee  give  us  fuch  a  Senfe  of  thv  great  and  manifold 
 Mercies  beftowed  upon  us,  as  may  engage  us  to  a 
 true  Thankfulnefs,  iiich  as  may  appear  in  our 
 Lives,  by  an  humble,  holy,  and  obedient  walking 
 before  thee  all  our  Days. 
 
 We  acknowledge.O  Lord!  that  we  h  .ve  render- 
 ed ourfelves  unworthy  of  thy  Favours  and  BlefT- 
 ings,  by  our  many  great  and  heinous  Sins:  But 
 we  do  with  Shame  and  Sorrow  confefs  our  frequent 
 Breaches  of  thy  holy  Laws,  in  Thought,  Word, 
 and  Deed;  that  we  h.ave  left  undone  thole  Things 
 thou  hall  commanded;  and  done  thofe Things  thou 
 haft  forbidden;  and  it  is  of  ihy  Mercy  alone  that  we 
 are  not  con  fumed.  Our  Sins  have  cried  to  I  lea- 
 ven againft  us,  and  our  Iniquities  juftly  call  for 
 \^engeance  upon  us  :  But  O  moit  mighty  and 
 merciful  bud,  who  haft  Compaflion  upon  all  Men, 
 and  hatcft  nothing  that  thou  haft  made,  who  .vould- 
 eft  not  the  Death  of  a  Sinner,  l)ut  that  he  ihould 
 rather  turn  from  his  Sin  and  be  faved  ;  mercifully 
 forgive  us  our  Trelpaftes,  receive  and  comfort  us 
 who  are  grei\ed  and  waried  with  the  Burden  of 
 our  Sins  :  Thy  Property  is  always  to  have  Mercv; 
 to  thee  only  it  appertaineth  to  forgive  Sins ;  Ipare 
 lis,  therefore,  Good  Lord,  fpare  us,  whom  thou  haft 
 redeemed  ;  enter  not  into  Judgemeiit  with  thy  Ser- 
 vants, who  are  vile  Earth  and  miferable  Sinners; 
 but  fo  turn  thine  Ang-jr  from  us,  who  meekly 
 acknowledge  our  Viienefs,  and  truly  repent  us  of 
 Qiir  Faults  i  that  by    thy  Pa; don   ar.d    Peace,   wc 
 
 may 
 
t^j^  Morning  Prayer. 
 
 may  be  cleanfed  from  all  our  Sins,  and  may  ferve 
 thee  with  a  quiet  Mind  all  our  Days.  Raife  up,  O 
 Lord  !  thy  Power,  and  come  among  us,  and  with 
 great  Might  fuccour  us,  that  whereas  through  our 
 Sins  and  Wickednefs,  we  are  fore  lett  and  hinder- 
 ed in  running  the  Race  that  is  fet  before  us,  thy 
 bountiful  Grace  and  Mercy  may  fpeedily  help  and 
 deliver  us. 
 
 And  thou,  OGod!  who  art  the  Proteftor  of 
 all  that  truft  in  thee,  without  whom  nothing  is 
 ftrong,  nothing  is  holy,  increafe  and  multiply  upom 
 us  thy  Mercy,  that  thou  'being  our  Ruler  and 
 Guide,  we  may  fo  pafs  through  Things  temporal, 
 that  we  finally  lofe  not  the  Things  eternal.  We 
 acknowledge,  O  Lord !  that  through  the  Weak- 
 iiefs  of  our  mortal  Nature,  we  can  do  no  good 
 Thing  without  thee ;  grant  us,  therefore,  the  Help- 
 ofthy  Grace,  that  in  keeping  thy  Commandments, 
 we  may  pleafe  thee  both  in  Will  and  Deed.  And 
 thou,  who  never  faileft  to  help  and  govern  them, 
 whom  thou  doft  bring  up  in  thy  ftedfaft  Fear  and 
 Love,  keep  us,  we  befeech  thee,  under  the  Pro- 
 teftion  of  thy  good  Providence,  and  make  us  to 
 have  a  perpetual  Fear  and  Love  of  thy  holy 
 Name.  And  thou,  who  prepared  for  them  that 
 love  thee  fuch  good  Things  as  pafs  Man's  Under- 
 flanding,  pour  into  our  Hearts  fuch  Love  towards 
 thee,  that  we  loving  thee  above  all  Things,  may 
 obtain  thy  Promifes,  which  exceed  all  that  we  can 
 defire. 
 
 Give  unto  us,  O  Lord!  the  Increafe  of  Faith, 
 Hope,  and  Charity;  and  that  we  may  obtain  that 
 which  thou  doft  promife,  make  us  to  love  that 
 which  thou  doft  command.  Thou  haft  taught 
 us,  that  all  our  Doings  without  Charity  are  nothing 
 worth;  fend,  therefore,  thy  Holy  Ghoft,  and  pour 
 into  our  Hearts  that  moft  excellent  Gift,  the  very 
 Bond  of  Peace  and  of  all  Virtues,  without  which 
 
 whofove^; 
 
Morning  Prayer.  ^55 
 
 wliofocvcr  liveth  is  roiintcd  dead  before  thee.  And 
 fmrethouhailgiven  thyonly  Son  tobcuntoushoth 
 a  Sacrifice  (or  Sin,  ctnd  alfoan  Example  of  godly 
 Life,  give  iis  Oract  that  we  may  always  moll 
 thanlduUy  receive  that  his  inelliinable  Benclit,  and 
 alfo  daily  endeavour  ourrcives  to  follow  the  blefled 
 Steps  of  his  mod  holy  Life. 
 
 Teach  us  alfo  lo  fee  how  frail  and  uncertain  our 
 Condition  is  in  this  World,  ami  fo  to  number  our 
 Days,  that  we  may  ferioufly  apply  our  Hearts  to 
 heavenly  Wifdom ;  and  grant,  that  as  we  arc 
 baptized  into  the  Death  of  thy  Son,  our  Saviour, 
 Jefus  Chrijly  fo  by  continually  mortifying  our  cor- 
 rupt Afledions,  we  may  be  buried  with  liim,  and 
 through  the  Grave  and  Gate  of  Death  may  pafs  to 
 ajoyful  Refurrcction.  Thou  knoweft,  O  Lord  !  the 
 Secrets  of  our  Hearts,  fluit  not  thy  merciful  Ears 
 to  our  Prayers;  but  fpare  us,  O  Lord  moft  holy  ! 
 O  God  moft  mighty  !  O  holy  and  moft  merciful 
 Saviour!  thou  molt  worthy  Judge  eternal,  fuffer 
 us  notatour  laft  Hour  for  any  Pains  of  Death  to 
 fall  from  thee. 
 
 Vouchfafe,  we  befeech  thee,  O  Lord  !  to  dire6l» 
 fandify,  and  govern  this  Day,  and  all  the  Days  o{ 
 our  Life,  both  our  Hearts  and  Bodies  in  the  W.iys 
 of  thy  Laws,  and  in  the  Works  of  thy  Command- 
 ments, that  through  thy  moft  mighty  Protedion, 
 both  here  and  ever,  we  may  be  preferved  in  Body 
 and  Soul. 
 
 Accept,  O  Lord!  of  our  Prayers  and  Suppli- 
 cations for  all  Eftates  and  Conditions  of  Men. 
 Give  thy  Sen  the  Heathen  for  his  Inheritance, 
 and  the  utmoft  Parts  of  the  World  for  his  Pof- 
 feflion  :  Succeed  the  Endeavours  of  all  thofe  who 
 are  ftiicerely  engaged  in  propagating  Chriftian 
 Knowledge  throughout  the  World,  that  thy  Way 
 may  be  known  upon  Earth,  and  thy  faving  Health 
 jgnoDg  all  Nations.     We  befeech  thee  to  keep  thy 
 
 Houftiold 
 
SS^  Mor?nng  "Prayer, 
 
 IIoLifliold  the  Church  in  continual  Godlfnefs,  that 
 through  thy    Proteclion  it   inay  be  free  from    all 
 Adverfnies,  and  devoutly  given  to    ferve  thee  in 
 good  Works,  to  the  Glory  of  thy   great  Name. 
 Scatter  her  Enemies  that  delight  in   Blood,  infa- 
 tuate and  defeat  their  Counfels,  abate  their  Pride, 
 affuagc;^  their  Malice,  and  confound  their  Devices. 
 And  grant  that  all  who  confefs  thy  holy  Name^ 
 may  agree  in  the  Tsuth  of  thy    holy  Word,   and 
 live  in  Unity  and  Godly  Love.     Blcfs  all  our  Go- 
 vernors in  Church  and  State,   direft  and  profper 
 all   their  ConfultationSj  that    all   Things  may  be 
 fo  ordered  and  fettled  by  their   Endeavours  upon 
 the  bed  and  furefl:  Foundations  ;  that  Peace    and 
 Plappinels,  Truth  and  Juftice,  Religion  and  Piety, 
 may  be  eftablifhed  among  us  for  all  Generations. 
 Grant  that  all  inferior  Magiftrates  may  truly    and 
 indifferently  minifter  Juftice,  to  the    Punifhment 
 ofWickednefs  and  Vice,  and  to  the  Maintenance 
 of  thy  true    Religion   and   Virtue.     And  of  thy 
 Goodnefs,  O  Lord  !  comfort  and  fuccour  all  them 
 who  in   this  tranfitory  Life  are  in  Trouble,  Sor- 
 row,  Need,  Sicknefs,  or   any    other    Adverfity ; 
 look  upon  them  with  the  Eyes  of  thy  Mercy,  give 
 them  Comfort  and  fure   Confidence  in   thee,  and 
 in  thy  due  Time  a   happy  Deliverance  out   of  aiif 
 their  Afllitlions.    Aflili  all  thofe  who  in  all  Appear- 
 ance draw  near  the  Time  of  their  Diifolution,  and 
 I'o  fit  and  prepare  (hem  againfl  the  Hour  of  Death, 
 that  after  their   Departure  in  Peace,   and  in   thy 
 Favour,  they  may  be  received  into    thine  ever- 
 lafling  Kingdom.      And  we  befeech  thee,  O  Lord! 
 mercifully  to  incline  thine  Ears  to  us  that  have 
 made  now  our   Prayers  and   Supplications   unto 
 thee  ;  and  grant   that  thofe  Things   that  we  have 
 faithfully   afked  according  to   thy  Will,  may  ef-. 
 fcctuuily  be  obtained,  tolheReliefof  our  NecelTity 
 
 and; 
 
Eve/I 2 /ig  Pfiiyer.  55*7 
 
 and  to  the  fetting  (brtli  of  thy  Glory,  through  fffm 
 Chri/l,  our  Lord,  in  wliolt:  bleifcd  Name  and  Words 
 we  continue  to  pray,  faying, 
 
 0U7-  Fdl/uTy    3ZC. 
 
 y^/7  Evening  PRAYER  y^r^  Family. 
 
 ALMIGHTY  God,  father  of  our  Lord  Jefus 
 Chrijl^  Maker  of  all  Tilings,  Judge  of  all 
 Men;  we  acknowledge  and  bewail  our  minifold 
 Sins  and  Wickedncfs,  which  we,  from  time  to 
 Time,  mod  grievoufly  have  committed  bv  Thought, 
 Word,  and  Dced,agaiuft  thy  Divine  Majelly,  pro- 
 voking mod  jultly  thy  Wrath  and  Indignation 
 againft  us ;  we  do  earneftly  repent,  and  are  heartily 
 forry  for  theie  our  Mifdoings,  and  the  Remem- 
 brance of  them  is  grievous  unto  us. 
 
 Have  Mercy  upon  us,  O  Lord  !  after  thy  great 
 Goodnefs,  according  to  the  Multitude  of  thy  Mer- 
 cies, do  away  our  Offences  ;  wafh  us  thoroughly 
 from  our  Wickednefs,  and  cleanfe  us  from  our 
 Sins;  create  and  make  in  us  new  and  contrite 
 Hearts,  that  we  worthily  lamenting  ourpafl;  Fol- 
 lies, and  acknowledging  our  Wrcichednefs,  may 
 obtain  of  thee,  the  God  of  all  Mercy,  perfed:  Re- 
 miflion  and  Forgiveneis. 
 
 Graiu  us,  O  Lord  !  the  Afliflance  of  thy  Moly 
 Spirit,  that  for  the  Time  to  come,  we  may  think 
 and  do  I'uch  Things  as  be  rightful ;  that  we,  who 
 cannot  do  any  Thing  that  is  good  without  thee, 
 may  by  thee  be  enabled  to  live  according  to  thy 
 Will  ;  that  thy  Grace  may  always  fo  prevent  and 
 follow  us,  as  to  make  us  continual!)'  to  be  g'^cn 
 io  all  good  Works.   And  thou,  O  God  !  who  know- 
 
 eit 
 
£^^  Evening  Prayer, 
 
 eft  us  to  be  fet  in  the  Midft  of  fo  many  and  greai^ 
 Dangers,  that  by  reafon  of  the  Frailty  of  our  Na- 
 tures we  cannot  always  ftand  upright;  grant  to  us 
 fuch  Strength  and  Proif"6lion  as  may  fupport  us 
 in  all  Dangers,  and  carry  us  through  all  Tempta- 
 tions. 
 
 Help  us,  O  lord!  to  witbftand  the  AlTaults  of 
 the  £ne«r>ies  ofour  Salvation,  the  World,  the  Flefh, 
 ^nd  the  Devil,  and  with  pure  Hearts  and  Minds  to 
 follow  thee  the  only  God.  Graft  in  our  Souls  the 
 Love  of  thy  Name,  increafe  in  us  true  ReligioUj, 
 nourifli  us  with  all  Goodnefs,  arid  of  thy  great 
 Mercy  keep  us  in  the  fame.  And  thou,  O  God  I 
 •whofenever-failingProvidenceorderethall  things 
 both  in  Heaven  and  Earth;  putfrorri  us,  we  be- 
 feech  thee,  all  hurtful  7'hings,  and  give  us  thofe 
 Things  which  are  profitable  for  us;  and  fince  it  is 
 ihou  alone  c*;nrt  order  the  unruly  Wills  and  Affec- 
 tiois  of  fmful  Men,  grant  that  we  may  love  the 
 Things  which  thou  commandeft,  and  defire  that 
 ■which  thou  doft  promiie,  th;\t  {oy  among  the  (un- 
 dry  an'l  minifold  Changes  of  the  World,  our^ 
 Hearts  may  furely  there  be  fixed  where  true  Joys 
 are  to  be  found.  Difpbfe  us  by  all  the  Means  of 
 Grace  we  enjoy  to  attain  that  everlaftirtg  Salva- 
 tion thou  hath  promifed,  that  we  may  both  per- 
 ceive and  know  thofe  Things  which  we  ought  to 
 <lo,  and  may  have  Grace  and  Power  faithfully  to 
 fulfil  the  fame. 
 
 Teach  us,  O  Lord !  {o  to  number  our  Days, 
 that  we  may  apply  our  Hearts  unto  Wifdom ;  and 
 grant  that  neither  the  Splendor  of  any  Thing  that 
 is  great,  nor  the  Conceit  of  any  hing  Tthat  is 
 good  in  us,  may  any  way  withdraw  our  Eyes  from 
 looking  upon  ourfelves  as  finful  Duft  and  Aflies, 
 but  that  we  may  prefs  forward  toward  the  Prize 
 of  the  High-calling  that  is  before  us,  with  Faith 
 -i^nd  Patience,  with  humility  and  Meeknefs,  wifh 
 
 Mortification 
 
'Evening  F r ay er.  --^ 
 
 Mortification  and  Self-denial,  wiih  Charity  and 
 conftant  Perfeverance  to  the  End ;  that  fo  when 
 we  fliall  depart  this  Life,  we  may  fleep  in  the 
 Lord,  and  at  the  general  Rcfurrettion  in  the  Ufl 
 Day,  may  be  found  acceptable  in  thy  Sight,  and 
 receive  that  Blefling  which  thy  beloved  Son  fiiall 
 then  confer  upon  all  thofe  that  truly  love  and  fear 
 thee. 
 
 Charge  thy  holy  Providence,  O  Lord  !  we  hum- 
 bly befccch  thee,  with  us  this  Night,  and  by  thy 
 great  Mercy  defend  us  from  all  the  Perils  and 
 Dangers  of  it.  Keep  us  both  outwardly  in  our 
 Bodies,  and  inwardly  in  our  Souls,  that  we  ma/ 
 be  defended  from  all  Adverfities,  that  may  hap- 
 pen to  the  Body,  and  from  all  evil  Thoughts  that 
 may  affault  and  hurt  the  Soul. 
 
 Extend  thy  goodnefs,  O  Lord  \  to  the  whole 
 Race  of  Mankind ;  have  Mercy  upon  all  Jews, 
 Turks,  Infidels,  and  Heretics  ;  take  from  ihem 
 all  Ignorance,  Hardncfs  of  PIcart,  and  Contempt 
 of  thy  Word;  and  fo  fetch  them  Home  to  thy 
 Flock,  that  they  may  be  faved  among  the  Rem- 
 nant of  the  true  Jfraclites.  Grant  unto  all  them 
 that  arc  admitted  into  the  Fellowfliip  of  Chnjl's 
 Religion,  that  they  may  cfchew  thofe  Things  that 
 are  contrary  to  their  Profeflion,  and  follow  all  fuch 
 Things  as  are  agreeable  to  the  fame.  Let  thv 
 continual  Pity  cleanfe  and  defend  thy  Church,  and 
 becaufeit  cannot  continue  in  Safety  without  thy 
 Succour,  preferve  it  evermore  by  thy  Help  and 
 Goodnels.  Blefs  all  our  Governorsboth  in  Church 
 and  State,  that  in  their  feveral  Stations  they  may 
 be  ufeful  and  ferviccable  to  thy  Glory,  and  the 
 Public  Good.  We  make  our  humble  Supplica- 
 tions to  thee  for  all  our  BcnefaO.ors,  Friends  and 
 Relations,  and  alfo  for  our  very  Enemies;  let  thy 
 Fatherly  Hand  be  ever  over  them,  let  thy  Holy 
 rSpirit  be  ever  with  them,  and  fo  lead  them  in  the 
 
 Knowledge 
 
560  Evening   Frnyer; 
 
 Knowledge  and  Obedience  of  the  Word, that  in  th^ 
 End  may  they  obtain  everlafting  Life.  Look  with 
 ian  Eye  of  Pity  andCampaffion  upon  all  thofe  who 
 are  any  Ways  affli6led  or  diftreffed  in  Mind,  Body^ 
 orEdatc;  give  them  Patience  under  all  their  Suf- 
 ferings, and  in  due  Time  a  happy  Ifilie  out  of  all 
 their  Affli6lions. 
 
 A  nd  as  we  pray  unfo  thee,  O  Cod !  for  ourfelves 
 and  others,  fo  we  defire  toblefs  and  praifetby  holy 
 Name  for  all  thy  Goodnefsand  Loving  Kindnefsto 
 us  and  to  all  Men.  We  give  thee  hearty  Thanks 
 for  the  PreferVation  of  us  the  Day  paft,  and  the  refh 
 of  our  Lives,  from  innumerable  Accidents  and 
 Dangers,  for  the  Comforts  and  Conveniences,  as 
 veil  as  the  Necedaries  of  Life.  But  above  all,  we 
 laud,  and  magnify,  and  adore  thy  Goodnefs  in  the 
 Redemption  of  the  World  by  the  Death  andPaffion 
 ofour  Saviour  Chrijl^  both  God  and  Man  ;  who  did 
 humblehimfelfeven  to  the  Death  upon  the  Crofsfor 
 us mii'crab'.e Sinners,  wholay  in  Darknels  andinthe 
 Shadow  of  Death,  that  he  migiit  make  us  the  Chil- 
 drenof  Godandexaltus  to  everlafting  Life.  Teach 
 us  to  cxprefs  our  Thankfulnefs,  by  fubmitting  our- 
 felves entirely  to  his  holy  Will  and  Pleafiire,  and 
 by  fludying  to  ferve  him  in  true  Holinefs,  and 
 Rightcoufnefs  all  the  Days  ofour  Life.  Accept 
 O  Lord  !  of  thefe  our  Prayers  and  Praifes,  in  and 
 through  the  '^Izd.m'iion  o{  Jcfus  Chrijly  our  bleffed 
 Saviour  and  Redeemer,  who  hath  taught  us  when 
 we  pray  to  lay, 
 
 Oiir  PaiheTt  &g. 
 
A  N 
 ALPHABETICAL  INDEX 
 
 OF       THE 
 
 PRINCIPAL  MATTERS  CONTAINED  IN  THIS  BOOK, 
 
 ADvent  Sundays,    the  Dcjlgn 
 cf  thetriy  P'2  5 
 
 AfFeftions  being  fet  abme,  'what, 
 
 All-Saints,  365.  What  may  he 
 learned  from     that     Feftival, 
 
 Ambafladors  ^/'Chrift,  ot-Zfo,  and 
 11' hat  meant  by  it,  489 
 
 Amen,  the  Meaning  of  it,  in  the 
 Office  of  Commination,  40  2 
 
 Angels,  ix:hat  they  are,  ^37' 
 
 Properties  of  the  Good  and  their 
 Miniftry,  337,  338.  The 
 Bad  and  their  Office,  339 
 
 Angelical  Hymn  at  Chrilt's 
 Birth,  ho'W  to  he  nnderflood,^^ 
 
 St.  Andrew  the  Apojik,  i^^. 
 
 What  may  he  learned  from  that 
 Feftival,  ,       38 
 
 Aununciation      of    the     bhfful 
 
 Virgin   Mary,    142.   What  to 
 
 be  learned  from  that   Feftival 
 
 149 
 
 Apoftle,  nxihat  meant  by  it,  133. 
 Why  Twelve  pitched  upon  by 
 our  Sanjiour,  134.  Their  Vo- 
 cation, ibid.  Ho^M  enabled  to 
 dif charge  their     Office,     ibid. 
 
 What  Evidence  of  their  Di-vifie 
 Miffion,  2J9 
 
 ApoUlesy//^;/ir  to  the  Seventy, 
 464 
 
 Archbidiop,  <ivhat  meant  by  that 
 Term,  420 
 
 Archdeacon,  ijjhat  meant  by   it, 
 
 Afcenfion  o/'otfr  Lord,  212. 
 The  Proof  of  it.  313.  H'jm 
 t}-pically  reprefentid,  ibid, 
 //oou  prophetically,  214. 
 
 The  Benefits  of  it,  21  5.  Why 
 not  in  the  Sight  of  the  Jews, 
 ibid.  HonA}  it  ought  to  infiii' 
 ence  us,  250 
 
 A(h-Wednefday,  auZ;  ^  called, 
 
 398 
 
 Atonement,  the  day  of  it  hew 
 
 ohfer'ved  among  the  Jews,  433 
 
 Imitated  by  the  ancient  Chrif- 
 
 tiam  on  Good- Friday,       354 
 
 B 
 
 BaptifiTi    came    in    the    Room  of 
 Circumcijion,  99.      When  anci- 
 ently  adminijiered,    219.  Why 
 at     Eafter  and  VVhicfuntide, 
 O  o  ibid, 
 
INDEX. 
 
 ibid.     Wl:>y   deferred  to  thoje 
 Times,  220 
 
 St.  Barnabas  theApoJile,  275.. 
 Ivhat  may  he  learned  from  this 
 Feftival,  280 
 
 St.  Bartholomew  the  Apojik, 
 319.  What  may  be  learned 
 from  this  Yc^\\3\,  323 
 
 Bath-col,  'what  meant  by  it,  238 
 
 Bethlemite,  Children,  njohj  de- 
 firoyed,  90 
 
 Birth  o/"Chrift,  51.  What  nve 
 are  to  believe,  concerning  it,  1^2 
 H01U  maniffed  to  the  Wife 
 Men,  106.  The  Circmujlan- 
 cesofit,  ^3.  Honjj  puhhjhed 
 to  the  World,  ^\.  What  may 
 be  learned  from  both,  55 
 
 Eifhop,  his  Office,  418.  Ho'w 
 called  in  the  Apoftolical  Age, 
 419.  The  njjoid  ho^o!  ufed  in 
 iScripture,  46  S.  Anciently  not 
 Fnfor  of  a  particular  Congre- 
 gation ot.ly,  46Q.  St.  Jerome's 
 Aiithorify  ao-ainji  them  confi' 
 dered,  47 1 .  See  Ordination, 
 Clergy,  Epifcopacy. 
 
 Bodily  Reverence  in  God's  Wor- 
 f::ip,  hovj  to  be  exprejfed,   502 
 
 Britain  probably  recei'vcd  Chrif- 
 tianityfrom  St.  Paul,  1 1  8 
 
 Brutes,  their  Souls  not  immortal, 
 165 
 
 Chrijiian   Charity,     <whai,     83 
 
 Charity,  hoav  made  zealous  by 
 the  Holy  Spirit,  228 
 
 Chrift,  ivhy  called  a  Nazarene, 
 89.   See  Jefus  Chrift. 
 
 Chriftians,  ivhenfirft  fo  called, 
 276.  What  Obligation  that 
 Name  lays  on  7is,  277.  Ho'W 
 united  to  Chrift,  150.  Ad- 
 fiantagesofity  i^i 
 
 Chrlftian  Religion,  nvhat,  tJifi, 
 The  Truth  of  it,  ibid.  Its  ia- 
 trinfic  Eaiidence,  261.  The 
 Gudt  of  ihoje  that  reje£i  it, 
 262.  What  lue  may  learn  from, 
 it,  263, 
 
 Chriftmas-day,  51.  Proper 
 Thoughts  for  this  Ft^ftival,  60. 
 The  Obfcr'vation  of  it  hon,v 
 abufed,  6z 
 
 Church, ■'u;^)'  the  Houfe  of  GoA, 
 499,  Such  in  the  Apoftle's 
 Time,  &c.  ^00.  Honjj  to  be 
 reverenced,  r  o  r 
 
 Cliurrh  Officers  in  Subordina- 
 tion by  the  Inftitution  of  Q\\xVk, 
 464.  Not  CQ7ifined  to  the 
 Apoftolical  Age,  46? 
 
 Circumcifion  o/"  car  Lord,  97, 
 What,  and'njhen  enfyined^ihid* 
 When  adminftered,  ibid.  The 
 Ncgka  of  it  hon.v  p7i?,ijhed,  98. 
 The  Defgn  of  it,  ibid.  Why  to 
 ceafe  at  ChriftV  coming,  ibid. 
 What  it  figures  to  us,  99. 
 What  Ritefncceedcdtoit,  ibid. 
 What  may  be  learned  from  this 
 Feilival,  jqi 
 
 Circumcifion,  fpiritual,  -what, 
 ibid. 
 
 Clergy,  the  Minifters  0/"  Chrift, 
 fwhy  fo  called,  490.  Their 
 perfonal  ^talifications,  as  luell 
 as  Charaiier,  require  refpeS, 
 520,  521.  Though  bad  not 
 to  be  contemned,  tzz.  Ill 
 Confcquenccs  of  defpijtng  them, 
 523.  Their  Inter  eft  no  Ob- 
 jeHion  againft  Religion,  524. 
 Nor  the  bad  lives  of  fame,  ibid, 
 Honv  they  may  preferveRefpeSi, 
 CZ!^. Their  Mai!2tcnance,  ixihat, 
 ibid.  By  the  hanvs  of  the 
 Land,  527.  Why  n.ve  ought 
 to  pray  for  them,  ^^6.  See 
 Bifhop,  Priefts,  Deacons. 
 
 Com- 
 
INDEX. 
 
 Communion    of  Saints,    ivhat. 
 
 Company,  honv  to  he  choji-n, 
 372.     ///  Efc'ds  of  bad  Com- 
 
 pa"j'     .  373 
 
 Conhrmation,  njuhat,  474.  /In 
 Apoilolical  U/age,  475.  Not 
 confined  to  the  Age  of  the  Apf- 
 ths,  4-1 6.  Honjo  the  Candi- 
 dates of  it  midji  be  qualified, 
 477.  ihe  Ad^jantages  of  It,  ib. 
 
 Confecration  of  the  Sacrament, 
 hon.v  performed  in  the  primiti've 
 Church,  5 1 1 
 
 Contempt  of  the  World,  ivhat, 
 93.      The  ad'vantages  of  it,  (54 
 
 Converfiono/'  Infidels  might  pro- 
 bably fucceed  if  attempted,    223 
 
 Covetoufnefs,  its  Nature,  330 
 The  mifcbie'vous  Effcds  of  it, 
 331.  The  unreafonahlenefs  of 
 it,  ibid.  The  Means  to  o'ver- 
 comc  it,  332 
 
 Crucifixion,    the    Nature  of  ity 
 427 
 
 Curfes  on  the  firfi  day  of  Lent, 
 ho'w  to  be  underfiood,  401 
 Ufe  of  them  y  /^oz 
 
 Death,  Wifdom  to  prepare  for  it, 
 441.  Ifhat  Preparations  nc' 
 cejfary,  442.  Repentance,  ibid. 
 Maku'g  <jur  Wills,  442,  443. 
 Weaniig  our  AffeSlions  from 
 ihe  World,  ibid.  Care  of  our 
 Time,  444.  Charity,  44c. 
 Bearing  Sicknefs  Chnfiianly, 
 446.  Retiring  for  that  Pur- 
 pofi,  448 
 
 Dependance  upon  God,  ivhat,  93 
 
 Dilciples  of  Chrill,  nvhy  chofin 
 cut  0/"  Galilee,  35 
 
 V>\{d\^\\v.^  of  the  Church  in  Lent, 
 ^Mhat,  399.  Honx) fnpplied  in 
 th"  Church  of  England,  400. 
 //  ought  to  be  refiorcd,  40 1 
 
 Differences  about  civil  Matters 
 ho'w  to  be  managed  among 
 Chrifiians,  281.  About  reli- 
 gious, ho'w  to  be  debated,  ibid. 
 
 Divine  Nature  incapable  of  Jnf- 
 fring,  &c.  148 
 
 Doftrine  of  Chrift,  the  Perfec- 
 tion of  it,  ^7 
 
 Tixtzxciifuper natural,  nuhat,  236 
 
 D 
 
 Daily  public  Prayers,  to  he  fre- 
 quented, 45  8 >  45'g 
 
 Keeping  a  Tizy  holy,  'what,  13. 
 Obfr'vation  of  Days,  ivhen 
 fuperfiilisus,  2 
 
 Death  bed  Repenta7ice  dangerous, 
 407 
 
 Deacons,  their  Office,  413.  Honv 
 infiituted,  66,  413.  Not  ex- 
 ercifed  by  Laymen,  ^\^.  Ho'w 
 long  to  remain  in  this  Degree, 
 ibid.  What  ^lalifications  re- 
 quired, 41^ 
 
 Eaftcr-  Sunday  ,ff;/«Vw//^•  ohferfed, 
 
 IJ3.    The     contro'verfy     about 
 
 keeping  it ,  and  ho'iu  determined, 
 
 ibid.       M'^hat    may  be  learned 
 
 from  this  Feftival,  i^-j 
 
 Eafter-iMonday,  161 
 
 Tuefday,  177 
 
 Eafter-Eve,  hrw  obfervrd  in  the 
 primiti've  Church,  439.  Ho'w 
 Chrifiians  nuere  employed  upon 
 the  yigiL  440 
 
 Ember-D-jys,  ivhyfo  called,  410 
 The  Piety  of  their  Infiituiion, 
 411.      i'l   Lent,     410.       Jn 
 Whitfun-weck,      463.       In 
 O  o  2  Sep. 
 
INDEX. 
 
 September,  4S1.  In  Decem- 
 ber, ^20.  What  may  be  learn- 
 ed from  the  Ohfrvatmi  of  thefe 
 Days,  420,  478,    592,     534. 
 
 Encouragements  of  the  Chrijiian 
 Religion,  60 
 
 Enemiesjou/'ff?  Loi-e  due  to  the?n, 
 'J  o.  f^hat  Uncharitablencfs 
 moji  praBifed  tonjoards  them, 
 'J J,  Obligation  to  lo've  them, 
 ibid.  T'he  Reafonablentfs  of  it, 
 •7  2.  RepentaJice,  6cnu  the  Con- 
 dition, ibid .  lio'vj  to  be  treated 
 rwhen  they  repent,  ibid.  Hoiju 
 their  Repentance  to    be  judged 
 
 *      "f  13 
 
 Epiphany,    ijuhat    meant   by  it, 
 
 105.      What  may    be   learned 
 
 from  the  Ohfer'uatwn  of  it,  I08 
 
 Epifcopacy,    the  primiti-ve    Go- 
 
 tvernmetit  of  the  Church,  466. 
 
 The  Method  ufed  by  St.  Paul 
 
 ginjes  Light  to  it,    469.    What 
 
 Oppofition   it  met   ivith,    47  7 
 
 Evangelift,  <w/^<2/ ;V   means,   190 
 
 Evil-fpeaking,       ivhat,       341. 
 
 When  <we  /nay/peak  eaiil  of  our 
 
 Neighbour,     342.     CondemJied 
 
 in   Scripture,    ibid.  The  Hei- 
 
 novfnefs  of  it,  ibid.    The  Dif- 
 
 guife  of  it,  343.     What  to  be 
 
 done  to   dif courage    it,      ibid. 
 
 Uonu  to  conquer  thit  Vice,  344 
 
 Examination  ofourfl'ves,  n.vhat, 
 
 j^39.  And  the  end  of  it,  ^^i. 
 
 Prefcrihed  by  Philofophers ,<^\Z. 
 
 The  Wifdom  of  it,  ibid.  The 
 
 Frequency  of  it,  ibid.  The  chief 
 
 Suhjeaofit,      543.     ^cjlions 
 
 proper  to  put  to   ourfel'ves    e'very 
 
 Enjening,    ibid.  Conf derations 
 
 to    excite  it,    545.    Method  of 
 
 it,  544.  The  Confequences  and 
 
 Ad'vantages  of  it,   546.   Heads 
 
 for  the  Exercife  of  it,  548 
 
 Example  p/'Chrift,  the  Bright- 
 
 nffsofit,  5§ 
 
 Faft.  See  Matters  of  Fa^, 
 Faith,  the  pr en; ailing  Principle 
 of  a  good  Chrijiian,  47.  The 
 P Oliver  of  it,  ibid.  In  Chrift, 
 nvhat,  ibid.  Properties  of  it, 
 48.  Receives  Clearnefs  front 
 the  Holy  Spirit,  229 
 
 Family-prayer,  a  Duty  incum- 
 bent on  Majlers  of  Families, 
 
 459 
 
 Fafts,  the  "Nature  ofFafiing,2,7(), 
 Obligations  to  it,  43^.  Ex- 
 ample s  of  it  in  Scripture,  381. 
 Pradijea  by  the  Apojlles  and 
 primitive  Chrijiians,  382. 
 Hoiu  and  upon  'what  Occaji-, 
 ons,  383.  Not  the  abftaining 
 from  Meats  condemned  by  St, 
 Paul,  ibid.  fFhen  religious, 
 384.  Honvto  be  obfer^ved,  387. 
 What  to  be  a'voided  in  the  Ex- 
 ercife of  it,  ibid, 
 
 Feftivals,  nvhat,  i.  Their  Autho- 
 rity, 1,2.  The  defgn  rf  them, 
 3.  Not  againji  the  Fourth  Com- 
 mandment, ibid.  Thej  do  not 
 rejirain  the  Praifes  of  God,  ib. 
 Not  Popijh,  4.  Not  to  be  abo- 
 lijhed  becaufe  abufed,  5 .  HonAj 
 to  be  obfer'ved.  7.  What  conit 
 jnand  concerning  them  under 
 the  LaTAJ,  Z.  Honv  that  obliges 
 Chrijiians,  9.  Adnjantages  of 
 obfer-ving  them,    10.  See  Day. 
 
 Firft  Day  of  the  Week  obfer-ved 
 by  Chrijiians,  14.  Why  called 
 the  Lord's  Day,  ibid. 
 
 Fridays  in  the  Tear,  njohyF afting 
 Days,  538.  Honu  to  be  ob- 
 fer'ved, ^39 
 
 Forgivenefs  of  Sins,  tuhat,  405 
 
 Pift 
 
INDEX. 
 
 Gift  of  Tongues,  ivherein  it  con- 
 
 Jifed,  221.  Hci'xv  conferred  on 
 the  Apoftles,  ibid.  Readivith- 
 out  Deceit,  222.  Not  the  Ef- 
 fea  of  craft,  ibid.  Not  of 
 Enthnfajiic  Heat,  nor  of 
 Wine,  223 
 
 Gifts  of  the  Holy  Ghoft  that 
 are  ordinary,  22  j 
 
 God's  reding  from  hi)  Works, 
 luhat,  I Z 
 
 Godhead  and  Manhood,  honv 
 make  one  Chrift,  1 46.  Some 
 Difficulties   cleared,  ibid. 
 
 Good  Friday,  ivhy  fo  called, 
 423.  JVhy  kept  as  a  Faji,  424. 
 Honv  ohfer'ved  in  the  ancient 
 Church,  ibid.  What  may  be 
 learned  from  the  Commemoration 
 ©/"Chrilfj  Sufferings,        434 
 
 Gofpel,  nxihat  meant  by  it,  1 90 
 The  Authority  of  the  four  Gof- 
 pels,  ibid.  Particularly  that 
 ofSt]o\\'a,  79 
 
 Gjace  to  befaid  at  Meals,  459 
 
 Graces  n.vhen  firengthened  by  the 
 Holy  Spirit,  227 
 
 Guardian  Angels,  the  general 
 Opinion  of  Mankind  concerniyig 
 them,  3j8 
 
 H 
 
 Happinefs  of  the  next  Lifeiivhat, 
 367.  What  the  Scriptures  Jay 
 concerning  it,  ibid. 
 
 Happinefs  o/"«  righteous  Man's 
 Death,  nvhat,  447 
 
 Heads  o/'Self-examination,  548 
 
 Heretics  and  Schifmatics,  hcnx) 
 to  be  trec^ted,  362 
 
 Holy  Days.     See  Day. 
 
 Holy  Ghoft,  proved  to  he  God, 
 268.  His  ordinary  Gifts,  226. 
 Hoxv  to  be  attained,  ibid .  His 
 particular  Office,  227 
 
 Holy  Orders,  hcvu  carefully  ad- 
 mintjlered in  theChurch  ofKv.cr^ 
 land,  ^ly.  After  what  Man- 
 ner, 420.  What  nve  may  learn 
 from  the  Injlitution  of  them,  ib. 
 
 Holy  Week,  'whyfo  called,  424. 
 Ho-M  obfernjed  in  the  primi- 
 ti've  Church,  425.  And  in  the 
 Church  fl/'England,         ibid. 
 
 Honour  to  fpiritual  Superiors, 
 nvhat,  520 
 
 Humility,  A  Virtue  peculiar  ta 
 Chrijlianity,  128.  Wherein  it 
 confjis,  ibid.  Ho-ixi  thefoundu' 
 tion  of  other  Chrijiian  Virtues, 
 129.  Hon.ij  to  be  exercifed,\lo. 
 Helps  to  attain  it,  131 
 
 Humiliation  agreeable  to  Chrif- 
 tianity,  ^%^ 
 
 Hymn  Nunc  dimittis,  ivbat  may 
 he  learned  from  it,  127 
 
 St,  James  /Z^^  Great,  309.  What 
 may  be  learned  from  this  Fefti- 
 vai,  313 
 
 St.  James  the  Lefs,  200.  What 
 may  be  learned  from  this  Fefti- 
 va!,  207 
 
 St.  Jerome'j  Authority  againji 
 Epifcopacy,    confidered,   47  \ 
 
 Jefus  Chrift,  nuhereinbe  exceeded 
 all  other  Prophets,  5  7 .  Why 
 circumcifed,  1 00.  What  impli- 
 ed in  his  fa-ving  us  from  Sin, 
 ibid.  His  Name  worthy  of  all 
 Honour,  ibid.  Why  manifefed 
 totheG^nixU^,   loS.  Proved 
 
INDEX. 
 
 to  he  God,  268.  Thai  t1?ere  <was 
 fuch  a  Per/on,  249.  A  Prophet 
 J'cnt  froinQod,  z<^0.  Pro-vid/o 
 by  a  Voice  from  Heave7t,  253. 
 By  Miracles,  254.  Objedions 
 agalnjl  them  cn/ujered,  255. 
 By  Prophecy,  258.  His  Sufflr- 
 ings  •what,  426.  i^ot  the  for- 
 ments  of  the  Damned,  428. 
 Why  hefuffered,  429.  A  Proof 
 cf  his  being  the  Meffias,  434. 
 Not  in  hii  divine  Nature ^  43 1 . 
 His  ReJi'.rreBion,  154.  His 
 Jfcnfion,  212.  See  Q'uih.  of 
 Chrift. 
 
 Immortality  of  the  Soul,  proved 
 from  its  Nature,  163.  What 
 meant  by  the  Fathers  ivhen 
 they  fay  it  is  not  properly  im- 
 mortal, 164.  From  Univerfal 
 Confent,  166.  Epicureans 
 and  Saduces  no  Prejudice  to 
 this,  ibid.  From  the  natural 
 Notions  of  God,  &c.  167. 
 From  natural  I  ■  opes  and  Fears 
 J  6  8.  What  Jifjuraitce  the 
 '\ievjshad,  169.  What  farther 
 Evidence  //^^  Chriilians  ha^ve, 
 170,  172.  The  Effedofthis 
 Belief,  174 
 
 Incarnation,  n/jhat  nxie  are  to  be- 
 lie''je  concerning  it,  1^6 
 
 Infidelity,  in  rejpeil  of  the  Gof- 
 
 pel,  a  Sin  of  the  grcateji  Size, 
 
 225 
 
 Infpiration,   ivhat  meant  by  it, 
 
 224,235.    Ho'iv  to  be  pro  ved, 
 
 240.  Not  a  /iubborn   Conceit, 
 
 241 
 
 St.  Innocents,  87.  What  may 
 be  learned  from  this  Feftiva],9 1 
 
 Interpretation  o/^Tongues,  191 
 
 St.  John  the  Apoilie,  and 
 E'vangeliji,  75.  What  may  be 
 Icr.rnedfrjm  this  Feftival,  82 
 
 St.  John  the  Baptift,  his  Nati-vi- 
 
 ty,  284.  What  may  he  learned 
 from  this  Fe  Iti  val ,  2  9 1 
 
 Judas  the  Traitor  had  the  Gifts  of 
 an  Apojile.,  355.  What  maybe 
 learned Jrom  it,  ibid. 
 
 St.  Jude  the  Apoftle,  355. 
 
 What  may  be  learned  from  this 
 Feftival,  359 
 
 Judgment- General,  hoiv pro'ved 
 frum  Reajon,  24.  From  Scrip- 
 ture, 25.  When  it  fhall  be, 
 26.  The  W'teffitv  of  it 3  ibid. 
 Who  Jhall  admmijier  in  it,  27. 
 Why  Jefus  Chri:t,  2^.  Who 
 Jhall  be  judged,  ibid.i^oriv^«/, 
 29.  By  nvhat  mcafures,  ibid. 
 By  ivha.'  Degrees,  30.  The 
 fixt  Time  not  kno^wn,  ibid.  The 
 Man?ier  of  it,  3 1 .  What  to  be 
 learned  from  the  Certamty  of 
 it,  ibid.  What  from  the  Un- 
 certainty, luhen,  35 
 
 K 
 
 Keeping  a  Day  holy,   ivhat,  1 2 
 
 Knowledge  of  P.eligion,    hono 
 
 attained,  233 
 
 Lay-Chrlilians,  their  Duties  to 
 their  fpiritual  Guides  and  Go- 
 njernors,  520,  What  ijue  may 
 learn  from  them,  534 
 
 Lent,  HAjhy  fo  called,  389.  Its 
 Antiquity,  ibid.  Why  forty 
 Days,  390.  The  Dejign  of  it, 
 391.  //oxu  ohfer%>ed  by  the 
 primiti-ve  Chnjliatis,  392. 
 H01V  ive  ought  to  J'pend  this 
 Seafon,  393 
 
 Littl« 
 
INDEX. 
 
 Little  Children,  tjuhat  Temper 
 of  Mind  reprefented  to  us  by 
 oitr  Saviour  in  that  Emblem, 
 92.       The  Benefits  of  it,  94 
 
 Lord's  Day,  iz.lVhyfo  called y 
 14.  Honv  vbfer-ved  by  the  Apo- 
 Jiles,  ibid.  By  the  primitive 
 Chrifiians,  I  j.  In  vjhat  Senfe 
 called  a  Sabbath,  16.  Par- 
 ticular Cufioms  anciently  ob- 
 Jer-vedon  that  Day,  17.  A  of 
 tobefafitdony  ibid.  Hovj  to 
 ieobjer-ved,  x'?,.  The  Advan- 
 tages of  obfeiving  it,  19 
 
 Love  of  our  Neighbour,  ivhat, 
 Sj.  Hovo  a  new  Command^ 
 mint,  ibid.  Our  Obligations 
 to  it,  84.  hlov)  to  perfurm  it, 
 ibid.  To  our  fpiritual  Go- 
 vernors, nvhat,  5 1 
 
 St.  Luke  the  Evangelift,  347. 
 JVhat  may  be  learned  from  this 
 Feftival,  352 
 
 M 
 
 Magiftrates,  though  fupreme, 
 cannot  communicate  Jpiriiual 
 Ponvers,  49 1 
 
 Manfe,  or'Glebe,  nxhat,        527 
 
 Magnificat,  v:hat,  144.  What 
 rwe  may  learn  from  that 
 Hymn,  145 
 
 Martyrdom,   the  feveral  Sorts, 
 
 87 
 
 Martyrs,  commemorated,  ivhy,^. 
 When  firfi  began,  6.  What 
 meant  by  a  Mznyr,  ^l^.The 
 Privileges  ajjigned  to  them  in 
 the  ancient  Church,  ibid.  The 
 Reafonablenejs  of  Martyrdc7n, 
 315.  The  Happinefs  of  it,  ibid. 
 Hovi  embraced  by  the  primi- 
 
 ti-ve  Chrifiians,  316.  To  ivhat 
 Cauies  may  be  attributed  their 
 Ccurage,  ibid. 
 
 Mary,  the  blfjjed  Virgin,  her 
 Offerings,  126.  Why  Jhe  fub- 
 mittedt'j  the  Lavj  of  iurificu' 
 ticn,  125.  her  Annunciation, 
 142.  Saluted  by  the  Angel, 
 and  hovj  Jhi-  received  it.  145. 
 That  mpliai  in  her  Anpiver 
 144,  Why  fiyled  the  Mother 
 of  God,  147.  Why  called  the 
 Ever- virgin,  148.  Hovj  jhe 
 ought  to  be  reverenced,  1 49 
 St.  Mark //^^  Evangelift,  190. 
 What  vue  may  learn  from  this 
 Feftival,  19+ 
 
 Matter,  not  capable  of  thinking, 
 164 
 Matters  of  Fa£t,  'when  they  can- 
 not   be  falfe,    243.       Proved 
 thcfe  that  relate  to  Chrijlianitf, 
 260 
 St.  Matthew  the  Apoftle,  326. 
 Wtml  may  be  learned  from  this 
 Fellival,  330 
 
 5/,  Matthias  the  Apoftle,  133. 
 What  may  be  learned  from  this 
 Feftival,  138 
 
 Meditation  in  a  religious  Safe, 
 rwhdt,  394.  The  Exercife  of 
 it,    395.      The   Fruits  of  it. 
 
 Mercies  o/" God,  vjhen  acknon.v- 
 led^ed,  zo.  Whenvalued,  and 
 hovj  to  be  returned,  ibid. 
 
 MtlTias,  vuhat  ExpeSiation  of 
 his  appearing  among  the  \t\vs, 
 5^.  Among  the  Gentiles,  56. 
 The  advantage  of  his  appcar- 
 ino-,  ibid, 
 
 St.  Michael  and  Ail-Ange's, 
 ^■^i^.What  may  be  learned  from 
 this  Feftival,  340 
 
 Minifters  o/Chrift,  vchyfo  call- 
 ed, 489,      Why  the   Glory  of 
 Chrift;. 
 
I  N  b  E   x\ 
 
 Chrift,  490.  Hoiv  they  der'we 
 their  Commijpon,  ibid. 
 
 Miracles,  <zvhat  meant  by  them, 
 224,  When  a  Proof  of  a  di- 
 'vine  DoSIrine,  ibid.  The  Na- 
 ture of  cur  Sa'viour's,  254. 
 Not  from  the  De^il,  25^.  Not 
 from  the  Credulity  cfthePeoplcy 
 256.  6'^^  Gift  of  Tongues. 
 Mortification  ,iu^^«  acceptable, 
 110.  See  Self-denial. 
 
 Mofaicus  Gradus,  <vjhai,    239 
 
 N 
 
 New  Year's  Day,  97.  What 
 it  ought  to  fuggeft  to  us,   102 
 
 Kativity  o/"  Chriit,  51.  The 
 Circumj'iancesofit,!^'^.  JVhat 
 may  be  learned  from  them,   5  5 
 
 Nathanael,  n.vho,  320.  Wherein 
 appeared  the  Simplicity  of  his 
 Mind,  321 
 
 o 
 
 Obedience  to  fpiritual  Go-ver- 
 nors  ^what,  ^^^ 
 
 Oblations,  the  Mair.taijiance  of 
 the  Clergy,  526 
 
 Obfervation  of  Days,  nvhenfu- 
 perfiitious,  2 
 
 Officers  in  the  Chrijiian  Church, 
 •who,  4 1 2 
 
 OrniiTion,  Sins  of,  ijohat,      540 
 
 Oracle,  nvhat  Sort  of  Revela- 
 tion, 238 
 
 Orders,  ho^iu  anciently  conferred. 
 
 Ordination,  ijjhat,  463.     The 
 
 ^eiuliar  Privilege  of  a  Bijhop, 
 
 473 
 
 Partaking  in   other  Men^s   SlnSf 
 
 <it,'hat,    121.     Both  before  and 
 
 after  they  are  committed,  ibid. 
 
 122 
 
 St.  Paul,  qxihy  commemorated  by 
 his  ConnjcrfoM,  1 1 4.  What 
 may  be  learned  frotn  this  Fefti- 
 val,  121 
 
 St.  Peter  the  Apoftle,  295.  What 
 may  he  learned  frofn  this  Fefti- 
 vai,  304 
 
 Pennitents,  hoiv  re-admitted  into 
 the  Church,  327 
 
 Perfon  in  the  Blefjed  Trinity, 
 ixjhat,  267 
 
 Perfons  infpired,  ho-M  to  be 
 judged  of,  242.  When  at  a 
 Dijiance  ofTi?ne,    '  243 
 
 St.  Pliilip  and  Si.  James  the 
 Lefs,  200.  What  may  belearn- 
 edfrom  this  Feftival,         207 
 
 Places,  how  holy,  449.  Set 
 apart  for  public  Worfhip  in  the 
 Apoflles  Time,  ibid.  Hoijj  to 
 be  referenced,  501 
 
 Poverty,  "vjhat  ought  to  reconcile 
 us  to  that  State,  55 
 
 Prayer,  'Vjhin  it  afcends  as  In- 
 cenfe,  1 10.  The  Nature  of  it, 
 453.  HoHJJ  7ucrjfary,  454. 
 For  lAjhat  ^we  ought  topJk,^i^^. 
 What  encouragement,  ibid. 
 Upon  ivhat  Conditions,  456. 
 HoHJU  to  be  performtd,  ^^7' 
 Wandering  Thoughts  confder- 
 ed,  ibid.  What  Prayers  moji 
 acceptable  to  God,  and  neceffa- 
 ryforus,  45  S.  By  the  Spirit, 
 lAihat,  460.  Advantages  ef 
 fj-equenfly  pet  forming  it,  ibid. 
 Family  Prayer,  a  Dufy  incum- 
 bent on  Mafers  of  Families, 
 459.  Why  njje  ought  to  pray 
 for  the   Minijiers  of  God,  533 
 
 Prefentation    of  the  Firft-com, 
 vjhat 
 
INDEX. 
 
 nK'hat   required   couternhig     it 
 under  the  Lanu,  124 
 
 Prefumption,  ivhat,  305.  The 
 badEffetls  of  it,  306.  The 
 Cure  of  it,  ibid. 
 
 Prick,  the  Folly  of  it,  130 
 Prieft,  or  Prefbyter,  his  office, 
 416.  Salifications  required 
 in  him,  417.  The  Church's 
 Care  to  admit  fit  Perfons,  ibid. 
 They  ha^e  not  the  Po^wer  of 
 Ordination,  47  4 
 
 Pricfthood,    its    Dignity,     4.81. 
 Honourable  and  happy  Employ- 
 tnent,   482.     The   Benefits  of 
 it,  483.      The  Senfe  of  Man- 
 kind about   it,    ibid.       Hon.v 
 efteemed  among  Heathens,  484. 
 Hovj  before  the   Law,    485. 
 Houo    among  the   Jews,  ibid. 
 Why    confined  by   them  to  one 
 Tribe,  486.  Whj  hevl  prefer- 
 ed,  ibid.    Excrcifed  by  honour- 
 able   Perfons,     487.       Ho^w 
 efieemed  among  Chrifiians,  ib. 
 With  nvkat  Title  honoured  in 
 the  Neiv  Tefiament,  ^%%.What 
 may  be   learned  from  the  Dig- 
 nity  of  the     Priefihood,     492 
 Prophecy,    nvhat,  237.     When 
 counterfeited,    the  Punijhment, 
 ibid. 
 Prophecies  of  the  Meflias,  fid- 
 filled  in  Chrift  Jefus,         250 
 Public  Worfhip,  hoijo  to  be  per- 
 formed, 501,  503 
 Purification   of  the  Blejfed  Vir- 
 gin Mzry,   124.    The  Lavuof 
 it,  luhat,  ibid.     What  it  im- 
 ports, ib.  What  may  be  learned 
 from  this  Feftival,  127 
 Publicans,  hon.v  e/ieetned  among 
 the   Romans,     326,       Hoijn 
 umong  the  jew  St                327 
 
 Qualifications  cf  a  Deacon, 
 415.  Of  a  Prit/i  or  Pr.fiy 
 lev,  416 
 
 Queftions  proper  for  e<very 
 Evening  to  examine  ourftlvet 
 
 h>  544 
 
 R 
 
 Rachel's  Lamentation,  ivhat,  90 
 
 Reafon,  its  Ufe  in  Religion,  271 
 Knoivledge  of  Religion,  honxj 
 attained,  233 
 
 Religious  Matters,  hoiv  to  be 
 debated,  281.  See  Chriftian 
 Religion. 
 
 Remembrance  of  Chrift,  ivhat 
 implied  in  it,  433 
 
 Repentance,  nvhat,  402.  What 
 proper  to  excite  it,  403.  Obli" 
 gat  ion  to  it,  405.  The  Con- 
 dition of  Pardon,  ibid.  Houa 
 Men  delude  themfelves  about  it, 
 406.  The  Danger  of  it  upon 
 a  Death-bed,  407 
 
 Reproof,  the  Nature  of  it,  29 1 . 
 Obligation  to  it,  ibid.  The 
 Difficulty,  ivhcnce,  292.  Honxi 
 to  be  performed,  293 
 
 Refolution  of  Amendment  luhen 
 
 firm,  and  hoiu  jnade  effieSiual, 
 
 405,  404 
 
 RelpeiH:  to  fpiritual  Superiors  ^ 
 ivhat,  521 
 
 Reftitution  necejjary  in  order  to 
 Pardon,  404 
 
 Refurreftion  of  Jefus,  ixihat 
 ive  are  to  belie-ve  concerning 
 it,  154.  The  Proof  of  it, 
 ibid.  Why  he  did  not  appear 
 to  the] ews,  155.  Why  ne- 
 ceffary  he  Jhould  rife,  1^6. 
 When  he  ro/e,  ibid.  Hoiv  three 
 Days  in  the  Graue,  ibid.  An 
 Argument  of  our  Refurretlion, 
 
 p  ^n^ 
 
INDEX, 
 
 ■  157.     The  Bkjfednefs  of  it   to 
 
 the  Righteous,  ibid.  What  may 
 
 iw  learn  from  Chrill'j  Refnr- 
 
 re8ion,  ibid. 
 
 Refurredlion  of  the  Body,  ivhaf, 
 
 1 77.  Why  thought  impoffible 
 hj>  the  Heathen  Philofjphers, 
 
 178.  Pojfihle  from  Reafon, 
 ibid.  The  Objedion  from 
 Cannibals  and  Fifiies  eating 
 hiimaii  Bodies,  anjhvercd,  1 79. 
 Probable  from  Reafon,  1 8 1 . 
 Qtxi3S.n  from  Scripture,  182. 
 Examples  of  it  in  the  Old  Te- 
 ftament,  183.  In  the  New, 
 185.  IVho  Jhall  rife,  186. 
 Hew  ourBodiesjhotild  be  chang- 
 ed, ibid.  The  Infucnce  this 
 Belief  ought  to   hwve  tfpon  us, 
 
 187 
 Revelation,  fupernatural,  nvhat, 
 233.  Pofible,  ibid.  Necef 
 fary  and  expedient,  234.  Se- 
 njeral  Kinds,  235.  Collected 
 in  the  Scriptures,  240.  The 
 Characters  of  it,  ibid.  What 
 may  be  learned  from  them,  245, 
 5"^^  Scriptures. 
 Riches,  ho^w  to  be  employed,  I  lO. 
 When  ^eagerly  defiredl  faidty, 
 330.  The  mifchie'vcus  Effe£is 
 of  them,  331 
 
 Rogation  Days,  njjhy  fo  called, 
 451.  When  efablijhed,  a7id 
 the  Piety  of  them,  452 
 
 Sabbath-Day,  hoiv  anciently  ob- 
 fert'ed,  16.  See  Lord's  Day. 
 
 Sacrament  of  the  Lord'sSupper, 
 nvhat   Preparation    neceffary, 
 
 506.  Who     abfolutely     unfit, 
 
 507.  Un-ixjorlhinefs  in  St. 
 Paul's  Senf,  and  the'  Pm'ijh- 
 ment,  ^what,  ibid.  The  Danger 
 
 of  receiving,  no  Argument  a^ 
 gainft  it,^oS.  The  Obligations 
 to  recei-ue,  509.  The  End  and 
 Defignof  it,  510.  The  Confe- 
 craiion  of  it,  511.  What  im- 
 plied in  the  Remembrance  of 
 Chrift,  ibid.  How  often  'we 
 ought  to  receive,  512.  Men 
 of  Bufnefs  not  to  be  exc7fedy 
 513.  Ho'w  ive  ought  to  recei've^ 
 5  4.  Church's  Care  to  prenjent 
 the  Profanation  of  it,  515. 
 Frequency  does  not  dimimjh 
 Re^oerence,  516.  Advantages 
 of  frequent  Communion,  517 
 Sacrifice,  Chriftian,  nuhat,  :^\o 
 Sacrilege,  nvhat,  ^Z(^.  The  Pu- 
 nijljtnent  of  it,  ibid. 
 
 Saints,  njohat,  366.  Ho-jj  ac- 
 commodated   to   our  Imitation, 
 
 369 
 
 Saturday,  <why  obferved  by  the 
 
 Jews,  _    13 
 
 Schifm,  nuhat,  534.  The  Nature 
 
 of  it  is   nit  altered  by    Laijos 
 
 0/"  Toleration,  535 
 
 Scriptures,  to  be  readhy  all  Chrif- 
 
 tians,     194.    The    Jews    and 
 
 primitive  Church  praBifed  it, 
 
 195.  Their   divine  Original, 
 
 196.  Their  PerfeBion  and 
 Perfpicuity,  197.  Ho^jj  to  be 
 read  to  the  heft  Advantage, 
 403.  Why  )nen  are  not  itifu- 
 enced  by  them,  504,  See  Gof- 
 pel  Infpiration. 
 
 Self-Denial,  -what,    207.  Ho<vi 
 
 reprefented  in  Scripture,  208. 
 
 Of    indifpepfble    Obligation, 
 
 209.  The  ReafonableneJ's  of  it, 
 
 2lo 
 
 Seventh-Day,  vjhy  ohferved,  13 
 
 Seventy,  a  diJlinSi  Order  from 
 the  Apoftlcs,  464 
 
 Sicknefs,  hov)  to  be  heme,  445. 
 
 With    Patience t    446.    With 
 
 frtifl 
 
/    A     D     £     X, 
 
 Triijl  in  Go  J,   ibid.  JVit/j  Re- 
 
 Jignation,  ibid.   With   Thank- 
 
 Julnefs,  447.     With  De-votion, 
 
 ibid. 
 
 Simeon  and  Anna  have  our  Sa- 
 
 'viour  mauifcjlcd  to  them,  126. 
 
 What  may   he  learned  from  it, 
 
 127 
 
 St.  Simon  and  St.  Jude.    jjj. 
 
 li  hat  may  be  learned  from  this 
 
 Feftival,  359 
 
 Simony,    ivhat,    C50.     Why /b 
 
 called,    ibid.    The  funijhment 
 
 Sincerity,  as  it  refpeSis  God, 
 ivhat,  325.  j^s  it  re/pejls 
 Man,  ibid.  The  Method  of 
 attaining  it,  32^ 
 
 S'ir\s  of  CommiJJi^n,  iL'hjt,  539. 
 OfOtntJpon,  ivhat,  540.  What 
 implied  in  Chrift's  faving  ut 
 from  Sin,  160.  Aggravations 
 of  Sin,  'what,  54J.  Par- 
 taking of  other  Mens  Sins, 
 nxihat,  1 2 1 
 
 Sitting  at  the  Right  Hand  of 
 God,  ivhat,  214 
 
 Sonovjfor  Sin  /'Oiu  /o  be  excited 
 and  exp  refjed,  3  8  5 ,  40  3 
 
 .  Soul,  mhat  ?neant  by  it,  161. 
 Its  Immortality,  162.  Proued 
 Jrom  Rcafon,  165.  From 
 Scripture,  170.  What  Aj- 
 ftirance  the  Jews  had  of  it, 
 169.  Does  not  fee p  till  the 
 RefurreBioH,  1 7 1 .  The  Chrif- 
 dan  Evidence  for  it  tht 
 greatejl,  172.  The  EffeSi  it 
 ought  to  ha-vc  upon  us,  IJ4. 
 See  Immortality, 
 Star  at  our  Sauiour^s  Birth, 
 iKhut,  ic6. 
 
 St.  Stephen,  65.    What  may  be 
 learned  from  this  Feftival,  69 
 Steward    of   God's    Mylterics, 
 iK'hat  nuant  by  it,  489 
 
 Submiflion  of  a  Chrifiant  ivhat, 
 
 93 
 
 SufFerings     of  Chrift,     ivhat, 
 
 426.  Not  the  Torments  of 
 the  Damned,  428.  Why  he 
 fuffered,  429.  A  Proof  of 
 his  being  the  Meflias,  431. 
 Typifed  under  the  Laiv,  432, 
 For  the  Caufc  of  Religion, 
 luhen,  39.  Hoiv  good  Men 
 are  ftippor ted  under  them,  40. 
 ///'."//  ixje  may  expect  God^s 
 Affiflance   under    them,    ibid. 
 
 Suffering  Chriltians,  uohat   due 
 to  them,  ^7^ 
 
 Supremacy  of  Ssi-ercign  Magi- 
 f  rates,  Kvhat,  491 
 
 Subordination  of  ChiirchOfficers^ 
 ifjheuce.  4,^ 
 
 Thankfgiving,  ivhat  implied  in 
 
 St.  Thomas  the  ApoHIe,  42. 
 C\\r\[\\&tis  called  by  his  Name, 
 ivhcre,  45.  Jf^jat  may  be  learn- 
 fl  from    this    FelHval,      46 
 
 Time,  ivhy  valuable,  and  hoiu 
 fo  be  employed,  102 
 
 Tithtss  due  to  the  Clergy,  527. 
 7o  fubmit  to  the  Payment  of 
 Tithe  highly  reafnable,   ibid. 
 
 Thoughts  ivhen  finful,  ^4/. 
 Wandering  Thoughts  m 
 Prayer,  confidered,  ^c-j 
 
 Interpretaticncf  Ton  f^uc5,ivha/g 
 191.   Ser-  G i ft  of  Tongues. 
 
 Trinity  Sunday,  267.  If  hat 
 may  be  learned  from  the  Ob~ 
 frvation  of  it,  27 1.  The 
 Myfery  of  the  Tr'imty,  what, 
 269.  No  Contrrididii.n,  ibid. 
 Explications  dargerouSy  270 
 P  p  2  Vigils. 
 
INDEX, 
 
 Whit-Monday, 
 -Tuefday, 
 
 132 
 248 
 
 Vigils,  tuhy/o  called,  496.  Their 
 Original,  496,  497.  Why 
 all  Feilivals  ha^ve  them  not, 
 498.  That  of  Eafter,  honu 
 obfer'ved,  439,  440 
 
 Virgin  Mary,  her  Offerings, 
 126  Her  Furifca,ioa,  125, 
 Annunciation,  142.  The  Sa- 
 lutuiian,  ivhat,  1.^3.  Hovj 
 Jhe  rec'ivtd  it,  ibid,  f/^xy 
 Jhe  expriffci  t:er  Gratitude, 
 144.  Why  Jiyled  thi  Mother 
 of  God,  147.  The  Ever -Fir' 
 gin,  148 
 
 Vifions,  nvhat,  236 
 
 Union  of  Chrijtians  to  Chrift, 
 hoiv,  150.  The  ad-vantages 
 of  it,  151 
 
 Voice,  ivhat  Sort  of  Revelation, 
 238 
 
 W  ' 
 
 Wills  and  Teftaments,  nvhen  ta 
 he  made,  442 
 
 Wife  Men  cf  the  Eaft,  nuho, 
 105.  HoiA)  they  could  guefs  at 
 our  Saviour's  Birth  by  theStar, 
 107.  Their  Behanjiour,  ibid. 
 Their  Zeal  and  Courage,  108, 
 Their  Offerings^  vjhat  they 
 reprefent  to  us,  1 09 
 
 Word  of  God,  hoiu  to  he  read 
 and  heard,  503.  Why  Men 
 are  not  influenced  hy  itt       504 
 
 Young  Perfons  visfi  concerned  in 
 the  Choice  of  their  Company » 
 372.  Hoiv  to  be  chofe,  ibid. 
 Ill  Effects  ofhadCatHpatiy,-^"]-^ 
 
 Watchfulnefs,  what,  138.  Ho'io 
 itforefees  Dangers  and  avoids 
 them,  138,  1 39.  Honv  it  enables 
 us  to  encounter  them,  ibid. 
 The  Neceffity  of  it^  ivhence, 
 140 
 
 Whitfunday,  tuhyfo  called,  z\^. 
 
 Why  one   of  the  fated  Times 
 
 for  Baptifm,     220.  What  may 
 
 be  learned  from  this  Feftival, 
 
 226 
 
 Zeal,  the  Nature  tf  it,  360, 
 Honxi  it  becomes  a  Chriftian 
 Virtue,  361.  When  Criminal 
 ibidj  What  proper  to  excite  it, 
 ibid.  Hovjfar  it  extenuates  a 
 Fault,  362.  Hoiju  to  befponun 
 tonvards  Heretics  and  Schif- 
 maticsj  ibidt 
 
 An 
 
An  Alphabetical  TABLE  of  the  Prayers  andThankT- 
 givings  contained  in  iliis  Book. 
 
 A 
 
 Acceptance. 
 /I  Prayer /or  Acceptance  luilh 
 ^  God,  1 3 1  .For  Gcd's  Accept- 
 ance of  our  Prayers,  1 99,46 1 ,5  I  8 
 
 Adverliiy. 
 A  Prayer  for  Affijlai:ce  in  Adver- 
 fity,  40.  Por  Grace  to  fufFer  as 
 a  good  Chrifluitit  4' 
 
 Affliaion. 
 ^ec  Submiffion,  Adverfity. 
 Angels. 
 A  Prayer  for  the   Prote8ioH  0/ 
 Angels,  345.     For  doing  the 
 Will  of  God  on  Earth,  as  it  is 
 in  He  an;  en  t  3+° 
 
 Afcenfion. 
 A  ProfeJJion  of  our  Faith  of  the 
 Afcenfion,  zi-j.A Thaiikfgiy- 
 ingfor  the  Afcenfion,      ibid. 
 Affiflanc". 
 A  Prayer  for   God's  Help  and 
 Affiltance,    518.     For  Gcd's 
 Dire  3  ion,  141,294. 3"^^^  Grace. 
 B 
 Bifhops.     See  Clergy. 
 
 Bleflings. 
 A  Prayer  for  temporal  Bleffings, 
 C  461 
 
 Charity. 
 Prayers  for  the  Grace  of  Charity, 
 85.282.  For  Charity  towards 
 cur  Enemies,  74 
 
 Chrift. 
 A^s  of  Praifefor  hishicar station ^ 
 63,151.  ^hankfginjingfor  his 
 being  made  Man,  64.  For  his 
 Birth,  63.  For  his  Sufferings, 
 y^.^6.  A  prayer  for  Conformitj 
 to  the  End  of  his  coming  into  the 
 World,  bi.  For  the  Benefit 
 tfhis  Death,  151.  For  the  Imi- 
 tation of  bis  Exampkt         436 
 
 Chriflianity. 
 
 A  Prayer  fir  Stedfajlnefs  therein 
 
 85.  tor  Propagation  o/'Chrif- 
 
 tian  Knowledge,    1 1 1 .  For  a 
 
 Prac.'iccfuitable  to  ourC  h  ri!H  a  n 
 
 Profej/:on,i^O.For  tieefffSiual 
 
 Belief  of  the  Chriftian  Religion, 
 
 26;.  AThankfginjingfor  being 
 
 a  Chriftian,  324 
 
 Chriftians. 
 
 A  Prayer  for  all  ^\iX\^\2Xi%,  435 
 
 Church. 
 A  Praytrfor  the  Prefervaticn  of 
 the  Church,  274.  For  the  Pre- 
 fe  11.  at  ion  of  the  true  Faith  in 
 /^f  Church,  324.  For  the Pre- 
 fer-TJation  of  the  Churchy>o;/r 
 falfe  Teachers,  1 40.  For  the 
 Church's  Perfeverance  in  the 
 Truth,  85.  For  the  Church 
 vnder  Perfecution,^i  .AT hankf- 
 gi'ving  for  the  Deliiierance  of 
 the  Church,  345 
 
 Clergy. 
 A  Pra\er  for  the  Succcfs  of  God's 
 Minifters,  33.  That  they  may 
 rightly  difcharge  their  holy 
 Funftion,  422,493.  /cr  Bi- 
 Ihops,  307,  495.  537.  For 
 Priefts,422.4Si  ./'crDcacons, 
 422,  479.  For  the  Difcharge  of 
 our  Duty  toivards  God's  Mi- 
 nifters,  536 
 
 Contentcdnefs. 
 A  Prayer  for  it  in  a  mean  Gondii 
 tion,  _  _  317 
 
 Contrition. 
 A  Prayer  for  it,  40S 
 
 Converfion, 
 A  Prayer  for  thi  Converfion  of 
 Infidels  dnd  Heretics,  \i(i.For 
 Cot\veT{ion from  Sin.  40,  159. 
 See  Regeneration. 
 
 Cove- 
 
A  Table  of  Prayers. 
 
 Covetoufnefs. 
 Prayers  againjiit,  141,  333.  For 
 a  Readinefs  toforjake  all  for 
 Chrift,  ■ol^ 
 
 D 
 Dangers. 
 A  Prayer  for   Strength  againjl 
 them,  141 
 
 Death. 
 A  Prayer  for  a  happy  Death, 449 
 For    Priparaiion  for    our  laji 
 End,  450.   For  Jffijiance  at 
 the  Hour  cf  Death,  45  i 
 
 E 
 Enemies. 
 A  Prayer  for  Charity  tozvards 
 our  Enemies,  74 
 
 Eternity. 
 A  Prayer  for  a  happy  Eternity, 
 
 549 
 Examination. 
 A  Prayer  for  afericus  Examina- 
 tion of  our  Lives  t  547 
 Example. 
 Prayers    for     the     Imitation   of 
 Chrift's  Example,  436,  547. 
 For  the  Imitation  of  the  hleffed 
 Virgin,   152.   For  the  Imita- 
 tion of  Si.  ]o\\n    the   Baptift, 
 293.   For  the  hnitation  op  the 
 SaintSt  11,  210.  374-  For  fi- 
 lching the  Exampks  of  good 
 Men  departed,                   ibid. 
 F 
 Faith. 
 A  Prayer  for  a  firm   Faith,  48. 
 For  an  efe^ual Fn\th,  50.  For 
 Faith  <a«^Obediencc,  49.  For 
 a/ledfaftfaith  in  the  holy  lixi- 
 iiity,27  3..F<jr  the  Prcjh-vation 
 of   /n/f Faith  in  the  Church, 
 324.  For  removing  the  Ohfia- 
 des  (j/'Belie  ving,  49 
 Family. 
 A  Mqrning  Prayer  for  a  Family, 
 c;j;2.  An  Evening    Prayer  for 
 d  Family,                            557 
 
 Fading. 
 
 A  Prayer  for   it,  388.     For  ths 
 di-viiieFa'vour  upon  our  Falling, 
 ibid.  For  Abfinence  and  Mor- 
 tification y  397 
 G 
 God. 
 
 A  Prayer  for  the  Love  <5/'God  and 
 his  Lanvs,  282.  For  the  faithful 
 Scr-jice  of  God, 22,0,  For  PoiV' 
 er  to  glorify  God,  95.  For  the 
 EnJryme?itofGod,  111 
 
 Grace. 
 
 A  Prayer  for  the  Afiiftance  of 
 Grace,  95;.  For  the  manifold 
 Gfts  of  God,  282.  For  the  Im- 
 pro'vetnentsofQxi\ct,  21 1. For 
 the  Co?T forts  of  Grace,  496. 
 For  a  right  life  of  the  Means  of 
 Grace,  142,  iSf<?  Afiiftance, 
 Holy  Spirit. 
 
 Heavenly  Mindednefs. 
 A  Prayer  for  it,   271.      For  the 
 Meditation  i^/'Heavenly  Things, 
 
 397 
 Holy-Days. 
 
 A  Pray  erf  or  the  right  Obfervation 
 of  them.  IQ 
 
 Holinefs. 
 A  Prayer  for  true  Holinefs,  409. 
 For  the  Increafe  of  Chrijiian 
 Virtues,  333.  For  ability  to  li-ve 
 nvell,  123.  For  doing  the  Will 
 of  God  on  Earth  as  it  is  done  in 
 Heaven,         _  _  346 
 
 Humility. 
 Prayers  for  it,  q^,     132,     334. 
 I 
 Incarnation. 
 Prayers  for  the  Incarnation    of 
 Chriit,  63,   151.^  Thankf- 
 givingfar  Chrift's   being  made 
 Man,  64. 
 
 Infidels, 
 A  Prayer  for  the  Con<verfion  of  In- 
 fidels tf«i  Heretics,      I      436 
 Judgment. 
 
A  Table  of  Prayers. 
 
 Jiidgment. 
 Prayenfo r  P repa ra t i o n yc)>J ud g- 
 ment,   33,    34.  For  a'vcrti/jg 
 Judgments.  462 
 
 K 
 Knowledge. 
 A  Prayer fo^- ihe  Vxo^^i^TLiion    of 
 Chrjftian  Knowledge,       1 1 1 
 L 
 
 Law. 
 A  Prayer  far  a  Chriftian  Spirit, 
 luhe?!  obliged  to  go  to    Law   or 
 profeciitCy  2  83 
 
 Lord's  Day. 
 A  Prayer  for  the  de^^^out  Obferva-' 
 tion  there':if  20 
 
 Love. 
 Prayers  for  thi:  Love  of  God,3^3 
 374.  For  lheho\t  of  God  and 
 ^/.f  Laws,    2%z.  For  the    Love 
 of  Qur Neighbour,  86 
 
 M 
 Martyrdom. 
 A  Prayer  for  the  Grace  of  it,  318 
 
 Mortification. 
 A  Prtiyerfor  true  Mortification, 
 103.  i'orRetirementrtw^ Mor- 
 tification, 294./'(j;- Abltinence 
 flW  Mortification,  397 
 
 Neighbou  r. 
 A  Prayer  for   the  Lo^e    of  our 
 Neighbour,  b6 
 
 O 
 Obedience. 
 A  Prayer  for  uTiivirfulOhtdizncQ 
 410 
 Offerings. 
 A  Prayer  for  mnkhig    acceptable 
 O&rings  to  God,  U2 
 
 Ordination. 
 A  Prayer  for  the   Candidates  for 
 Ordination,  479.  For  the  Oi- 
 dainers  and  the  Ordained,42i 
 P 
 Pardon. 
 
 A  PrayerforF^Ltdon  upon  onrCon- 
 
 tefilon,  408.   For   Forgivenejs 
 
 cfour  Sins,  396 
 
 St.  Paul. 
 
 A  Prayer  fur  true    Tiiankfulnefs 
 
 7^/--6/j  Converfion,  122 
 
 rcrfecution. 
 
 A  Prayer  for  the   Church    under 
 
 Perfecution,  41.  For  Support 
 
 luider  Sufferingsyor  Religion, 
 
 7  3 ,   For  Grace   to  fuffer    as  a 
 
 good  Chriftian,    41.    For  the 
 
 Duties  ive  o'we  to  thofe  that  ate 
 
 pofcculed,  394 
 
 Perfecutors. 
 
 yl  Prayer  for  our  Perfecutors,  7^ 
 
 Perfeverance, 
 
 A  Thankfgi-cing  fr  the  Perfevc- 
 
 rance  of  good  Men,  375 
 
 Piety, 
 
 A  Prayer  for  true  Piety,         3  64 
 
 Prayer. 
 Prcn-ersfor  the  Acceptance  of  our 
 Prayers,  199,  461 
 
 Priefts.  See  Clergy. 
 Priefthood. 
 Thnnkfulnefs  for  the  Benefit  of  the 
 Priefthood.  480 
 
 Proteftion. 
 Prayers  for  it,  307'34; 
 
 R. 
 Regeneration. 
 A  Prayer  for  Regeneration,     62 
 For  the  Rcne'-jLvlofour  Minds, ^oc^ 
 See  Converfion. 
 Religion. 
 A  Prayer  for  true  Religion,  547 
 See  Chriftianity. 
 '  Repentance. 
 A  Pro fej^on  of  Repentance,  388 
 A  'Prayer  for  the  Fffeds  ofRe- 
 pentance,    123.   For  Repent- 
 ance mjd  Pardon,  307 
 Reproving?, 
 A  Prayer  for  Charity  in  Reprov- 
 ings,                                 295 
 Refu?- 
 
A  Table  of  Prayers. 
 
 Refurreftion. 
 A  Proffjpon  of  our   Faith  in  the 
 Refurrediion,    188.     Thankf- 
 ghjingfor  Chrift'sRefii  ireftion 
 159.  Prnjers  for  the  blr/Ted  Ef- 
 feds  o/"ChrilVs  Refurredlion, 
 ib.  1 60.   For  a    bleffed  Refur- 
 xtdikow  \.o  Eternal   Lfe,     189 
 Revelation. 
 ThmiJfgt'ving for  the  Ad--vantiiges 
 c/'Revelation,247.5'f<'  Scripture. 
 S 
 Sacrament. 
 A  Prayer  for  a  right  Ufe   of  the 
 holy  Sacrament,  5 1 8 
 
 Saints. 
 Prayers  for  the    Imitation  of  the 
 Saihts,    II,    2io,  211,374. 
 See  Example. 
 
 Scriptures. 
 Ti-oyers/orthe  right  Ufe  of  the  holy 
 Scriptures,  igg,^iS.AThanif- 
 gi'ving  for    the    Gofpel,    355. 
 -5"^^  Revelation. 
 Sin. 
 A  Prayer  for  the  Deliverance  fr07n 
 the  Po'werof'$>\viy\Q)'i,.  For  the 
 Forgi'venef  of  our  Sins,       396 
 Sincerity. 
 A  Prayer  for  S'mcQnty  toixiards 
 God,^2^,  Toivards  Man^  ibid. 
 Soul. 
 A  Prayer  for  the  right  Ufe  of  the 
 Faculties    of  the   Soul,     175. 
 For  the  Care  of  oarSouls,  1 76. 
 For  /i'i'Health  o/'iarMindsj353 
 Holy  Spirit. 
 Prayers  for  the  Gift  of  the    Holy 
 Spirit,  230.  ibid.  246.  For  the 
 Guida?ice  of  the  Holy  Spirit,i  1  i . 
 F^or  the    Comfort    of  the  Holy 
 GHoft,   217.  For  the  AJJtftance 
 (f  the  Holy  Spirit,!  29  '•Ihanhf 
 
 "'  gi'ving  for  the   Defent   of  the 
 Holy  Ghoft,  232,  246 
 
 Stedfaftnefs. 
 Prayers  for  Stedfaftnefs  in  Chrif 
 tianity,  85,  19^ 
 
 Suffering. 
 A     Thankfgi-ving    for     Ch rift's 
 Sufferings,  436.  A  Prayer  for 
 Grace  to  fuffer  asagoodChxii' 
 tian,  41 
 
 Submiflion, 
 A  Prayer  for  Submiflion  to  God*s 
 Wm,  T  96 
 
 Temptation. 
 A  Prayer  for  Refcuefrom  Tempta- 
 tion,3  3 .  For  Strength  and  Poijj- 
 er  to  r£/^Temptation,  1 23,308 
 Thankfgiving. 
 A  general    Thankfgiving,      21 
 
 Time. 
 A  Prayer  for  the  rightUfeofit»\Q^ 
 
 Tongue. 
 A  Prayer  for  the  Government  of 
 
 ity  346 
 
 Trinity. 
 A  Prayer  for  ftedf aft  Faith  in  the 
 Holy  Trinity,   273.  Praife  and 
 thankfgiving  to  the  Holy  Tri- 
 nity, ibid.  2  7  4. 
 Truth. 
 A  Prayer  for  theChurch's  Perfeve- 
 ranee  in  it,  85'.    Thankf giving 
 for    the    Knowledge  of  the 
 Truth,  132 
 U 
 Unity. 
 A  Prayer  for  it,                       305 
 Z 
 
 Zeal. 
 A  Prayer  for  true  Chriftian  Xeal, 
 364.  For  the  right  Exercife  of 
 Zeal,  365.  For  the  Government 
 of  Zca.1,  318 
 
 This  Table  may  be  of  Ufe  to  direft  devout  People  to  Prayers 
 for  particular  Graces,  ^V,  In  their  Retirements  at  Noon,  or  any 
 other  Time  of  the  Day ;  as  alfo  on  Days  of  Thankfgiving,  or 
 of  Faffing  and  Humiliation. 
 
 FINIS,