Of the COLLECTS.

THE Collects are moſt of them of great Antiquity, as is evident from many Autho⯑rities. They are ſo called, eitherMicrol. c. 3. becauſe the Prieſt that officiated collected into them the Devotions of the People, or, as being uſed upon the People's being collected, or gathered together, or, as others think, and with greater Probability, be⯑cauſe of their being chiefly collected from the Epiſtles and Goſpels. But however this be, they are the Breathings of the Holieſt Times, and have been uſed by the beſt of Men, and muſt therefore be acknowledged of great Bene⯑fit and Advantage.

Of the EPISTLES and GOSPELS.

THE Epiſtles and Goſpels are of equal Anti⯑quity with the Collects, and are ranged in an admirable Order, following each other in a natural Series of Things, and expreſſing the Hi⯑ſtory of the Seaſon they relate to. They are divided, as the Year is, into two Parts; the one beginning at Advent, and ending at Trinity Sun⯑day; the other then beginning, and ending at Advent. The Former ſhews us the Example of our Lord, the Latter inſtructs us how to follow his Example.

The firſt Sunday in Advent.

THE Collect for this Day, is taken out of the Epiſtle and Goſpel, and has a two-fold View, the one to remind us of his Coming in the Fleſh, the other of his Coming to Judgment. It therefore im⯑plores the Grace of God, that now, in our Sa⯑viour's firſt Advent, when he came to viſit us, as the Prophet intimates in the Goſpel, in great Humility, we may ſo caſt off the Works of Dark⯑neſs, mentioned in the Epiſtle, that at his ſe⯑cond Coming we may riſe to the Life of Light and Glory.

The EPISTLE is an Exhortation to Love, which is in Effect the Fulfilling of the whole Law. And this it alſo excites us to, from the preſent Conſideration of Things; That now it is high Time to awake out of Sleep. The Night is far ſpent, the Day is at Hand: Which tho' firſt of all wrote by the Apoſtle to the Chriſtian Converts, to ſhake off their Sleep and Drow⯑ſineſs, and excite them to Vigilancy and Activity in the chriſtian Life: And tho' the Night here will undoubtedly ſignifie the Time of Life, in which we grope about, and wander in [5]Darkneſs, in Compariſon of that Day we ſhall afterwards beholdCor. i. 13. when the Vail ſhall be taken away, and we ſhall no longer ſee through a Glaſs darkly; yet it alſo muſt remind us of the Circumſtances of the preſent Seaſon, and bring into our Minds, that Night which hung upon the World before our Saviour's Coming, and how it was diſpelled and driven a⯑way, by the Day-ſpring from on high. When then theſe Words are read, the Night is far ſpent, &c. Our Hearts ſhould be filled with Joy and Comfort. For they ſhould repreſent to us the World's long lying in Darkneſs, that now the Shadows are fleeing away, and that the Sun of Righteouſneſſ is approaching; That the Na⯑tivity of the Meſſiah, the Saviour of the World is near.

The GOSPEL of our Saviour's Riding to Jeruſalem, has been the Peculiar of this firſt Sun⯑day in AdventMicrol. de Eccleſ. Obſ. c. 31. from ancient Times. It ſeems, indeed, rather proper for Palm-Sunday, which was the Day he made this Journey on to his Paſſi⯑on, and is accordingly uſed by ſome Churches; But yet when we conſider the Words, Bleſſed is he that cometh in the Name of the Lord, Hoſan⯑na in the higheſt, i. e. bleſſed be his Coming in the Fleſh, for which is due the greateſt Hoſan⯑nahs, we may ſee maniſeſtly its Harmony to the Seaſon, in theBiſh. Spar. Rat. Dur. lib. 6. c. 3. Opinion of both the Ancient and Moderns; and al⯑ſo how agreeable it is to the Epiſtle, which tells us, Now is our Salvation near, the Day is at Hand, &c.

The ſecond SUNDAY in Advent.

THE Collect is taken out of the Epiſtle, which mentions, that whatever Things were written aforetime, were written for our Learning, that we through Patience and Comfort of the Scrip⯑tures, might have hope: And therefore it ſays, a little after, as it is written, and ſo mentions ſome Prophecies relating to our Saviour's firſt Coming into the World. The Collect there⯑fore will appear very ſuitable for the Time, if it be conſider'd as a Petition to God, that we may receive allColl. his holy World, and at this Seaſon that Part of it in par⯑ticular, which Propheſies of our Lord's firſt Coming into the World, that me may be Fpiſt. comforted by it, and ever hold faſt the bleſſed Epiſt. Hope of everlaſting Life.

The EPISTLE treats of our Lord's firſt Advent, and in a particular Manner how he came to ſave us of the Gentile World; and men⯑tions ſome Prophecies relating to us, that we may be comforted by them, andEpiſt. glorifie God for his Mercy: As firſt that in the 18th Pſalm, For this Cauſe I will con⯑feſs to the among the Gentiles, and ſing Praiſes unto thy Name: And that in Deuteronomy the xxxii, Rejoyce ye Gentiles with his People. And again Pſalm the cxvii, Praiſe him all ye Gentiles, and laud him all ye People: And laſtly Iſaiah in his xi Chapter ſays, There ſhall be a Root of Jeſſe, and he that ſhall riſe to reign over the Gen⯑tiles, in him ſhall the Gentiles truſt.

[7]The GOSPEL treats of our Lord's ſecond Coming to judge the World, as the Epiſtle did of his firſt Coming into it: Which may teach us, That thoſe Men, who will not receive the Firſt Coming of their Saviour, will be compell'd to acknowledge Him at his Second. They who will notEpiſt. confeſs to him among the Gentiles, ſhall have Goſp. Hearts failing them for fear, and for looking after thoſe Things which are coming on the Earth at the Day of Judgment. But on the con⯑trary,Epiſt. they who are filled with all Joy and Peace in believing, and abound in Hope through the Power of the Holy Ghoſt; when Goſp. theſe Things begin to come to paſs, they ſhall look up, and lift up their Heads, becauſe their Redemption draweth nigh.

Thus the Church in this Day's Office, prepares us for the firſt Coming of our Lord, by threat⯑ening us with the Terrors of his Second; by aſſuring us, we muſt bear the Troubles of that Evil-Day, if we anſwer not the End and De⯑ſign of our Saviour's firſt Coming, by leading holy and religious Lives.

The third SUNDAY in Advent.

THIS Week being the laſt of the Four Sea⯑ſons or Ember Weeks, ſet apart by the Church, for the Dedicating of the Seaſons to God, and imploring his Bleſſing upon the Or⯑dinations then perform'd, the Church hath made the Collect ſuitable to this Occaſion; Not that ſhe forgets our Saviour's firſt Advent, but along with it, takes Notice of the Practice of this Sea⯑ſon.

[8]THE Collect is taken out of the Epiſtle and Goſpel, and is a Petition to our Lord, thatEpiſt. the Miniſters and Stewards of his Myſteries, may in like MannerGoſp. pre⯑pare his Way againſt his Coming to Judgment, asGoſp. his Meſſenger at his firſt Coming prepar'd it before him.

The EPISTLE, treats of the Miniſters of God's Word, and of our Saviour's ſecond Ad⯑vent; ſhewing the Dignity of their Office, and how wrong it is in the World to throw its Cenſures upon them, as is frequently done; that they ſhould be left to the Judgement of the Lord who when he comes the ſecond Time toMat. xviii. take an Account of his Servants, will render to every One according to their Works.

The GOSPEL treats of our Saviour's firſt Coming, and gives us the Hiſtory of John's Sen⯑ding two of his Diſciples to him, who were to learn from himſelf, Whether it was he that ſhould come, or they were to look for another. This the Baptiſt did, not to ſatisfy any Doubt of his own, for he was perfectly convinc'd of the Truth of our Saviour's Miſſion; but that as he was ſhort⯑ly to leave the World, his Diſciples, who were not as yet fully ſatisfied, might be convinc'd and become his Diſciples.

THE Cloſe of this Goſpel, Behold I ſend my Meſſenger, &c. ſeems to have been the chief Rea⯑ſon of the Church's Uſing this Goſpel at this Sea⯑ſon: that it might teach us that the Way of the Lord was to be prepared by his Meſſenger, and that therefore we muſt expect this Meſſenger, before the Lord himſelf come.

[9]THE Character our Saviour gives of John, of his Conſtancy in the Faith, and his Auſterity of Life, makes the Goſpel alſo anſwerable to the Ember Seaſon.

The fourth SUNDAY in Advent.

THE Collect prays for Chriſt's Coming and Succour in a moſt ardent Manner, that the Sins and Wickedneſs which ſtop us in our chri⯑ſtian Race, may be removed through Grace and Mercy, the Conſequents of our Saviour's Coming in the Fleſh.

The EPISTLE does as it were point out the Coming of our Lord, not as at a Diſtance, but in haſt and immediately: The Lord is at Hand. How ſeaſonably therefore does it adviſe us, to Rejoyce in the Lord? As it were exhorting us to be chearful, becauſe of the Meſſiah's near and ſpeedy Coming into the World.

As the GOSPEL of the laſt Sunday told us of the Meſſenger who ſhould prepare the Way before our Lord's Coming; ſo the preſent Goſpel ſhews us this Meſſenger, in the Exerciſe of his Errand, in an actual Preparation for Chriſt's Coming, and making ſtraight the Way of the Lord, And theſe Words, There ſtandeth One among you, whom ye know not, he it is who coming, &c. are very agreeable to the Seaſon: They do all but bring the Meſſiah. And as the Epiſtle tells us, That he is at Hand; ſo here the Goſpel tells us, as it were, that his Manifeſtation is ſo near, that he is even juſt now among us, but we know him not yet: Which is anſwering exactly the [10]Nearneſs of this Sunday to Chriſtmaſs-day, be⯑fore which Time we knew him not.

CHRISTMASS-DAY.

HE whom we have been expecting in this Seaſon of Advent, and whom the Offices of that Seaſon ſpoke of, as Coming, has now really come, and appear'd in the World; and therefore the Offices ſpeak no longer of a State of Expectancy, but of a State of Fruition: They ſpeak not of him as coming, but really come.

THE Collect mentions him as born at this Time, and prays that we may be regenerated and made the Children of God by Adoption and Grace, and be daily renewed by the Holy Spirit, which are the Benefits of Chriſt's Birth.

The EPISTLE ſpeaks of his being actually come into the World, and aſſures us, That in theſe laſt Days, God hath ſpoken unto us by his Son.

The GOSPEL alſo anſwers the Seaſon, as it ſpeaks of our Saviour's being come into the World. He was in the World; and, He came unto his own.

Saint STEPHEN'S Day.

THERE are ſeveral Reaſons given for the Placing of this and the two following Fe⯑ſtivals in the Order they now ſtand; immedi⯑ately after Chriſt's Nativity, and before the Reſt [11]of the Saints: The moſt probable of which ſeems to be this; as our Lord in his Goſpel ſays, If a⯑ny Man will come after me, let him take up his Croſs and follow me, So it hath pleaſed the Wiſ⯑dom of the Church, that thoſe who took up their Croſs, and followed him by Martyrdom, ſhould be firſt in his Retinue. Now there are three Sorts of Martyrdom, one in Will and in Deed; another in Will, not in Deed; the other in Deed, not in Will. Saint Stephen's Martyr⯑dom being therefore the Firſt, and Higheſt of thoſe, it hath deſervedly the firſt Place after our Saviour. Yeſterday, ſays St. Auſtin, we cele⯑brated the Birth Day of the King of Martyrs, born in the World, and to Day the firſt of Mar⯑tyrs going out of the World. It was fit the Immortal ſhould firſt take upon him Fleſh for Mortals, that ſo the Mortal might deſpiſe Death, for the Immortal. The Lord was therefore born to die for his Servant, that the Servant might not fear to die for his Lord. Chriſt was born in Earth, that Stephen might be born in Heaven.

THE Collect acknowledging with the Mar⯑tyr of the Day, the Divinity of our Lord, prays to him, in Imitation of the Martyr, that in all our Sufferings here for the Teſtimony of the Truth, we may with him, look up ſtedfaſtly, into Hea⯑ven, and by Faith behold the Glory which ſhall be revealed; And being filled with the Holy Ghoſt, as he was, we may learn, from him, to pray for our Perſecutors to our Lord, who ſtandeth at the Right Hand of God, as he ſaw him, to Succour thoſe who ſuffer for him.

The EPISTLE, is the Story of Stephen's Martyrdom.

[12]The GOSPEL is very ſuitable to the Oc⯑caſion, as it mentions our Saviour's Prophecy of the Treatment that his Followers ſhould have a⯑mong the Jews; eſpecially, as it ſpeaks of their ſtoneing them which were ſent unto them, and in in⯑ſtancingChron. II. XXIV. 21. Zacharias, who was ſton⯑ed to Death; and as it alſo ma⯑kes mention of Abel, who was the Protomartyr of the Old Teſtament, as St. Stephen was of the New.

Saint JOHN'S Day.

THE Feſtival of St. John, ſtands next to that of St. Stephen, becauſe his Martyrdom was next in Kind to that of St. Stephen's: that is, he was a Martyr in Will, tho' not in Deed. For he was miraculouſly delivered from the Caldron of Boiling Oil, which he was thrown into, at Rome, coming out without any Maim or Hurt.

THE Collect from the Light mentioned in the Epiſtle, prays for the Illumination of the Church, that it may be enlightened by the myſterious Doctrines of the Apoſtle of this Day; and ſo walk in that Light, as at laſt to obtain that Light, which we are told in the Epiſtle, is God.

The EPISTLE mentions the Doctrine of this holy Apoſtle and Evangeliſt, which the Col⯑lect prays the Church may be enlightened by, viz. the Doctrine of our Lord's Divinity, which he ſo ſublimely treats of in his Goſpel, beginning it in the ſame Manner, he begins the preſent E⯑piſtle. It was the Handling of this lofty Doct⯑rine, [13]that made him be compar'd to an Eagle, flying within the Clouds, beyond the narrow Sight of Men, and for which alſo he has the pe⯑culiar Character of John the Divine.

The GOSPEL is that famous Paſſage where our Saviour Anſwers the Curioſity of Peter, about the Death of John. If I will that he tarry 'till I come, what is that to thee? Follow thou me. Which though ſome of them interpreted, that John therefore ſhould not die; yet we have both the Word of John himſelf, which teaches us, that Jeſus ſaid not unto him, he ſhall not die; but if I will that he tarry till I come, what is that to thee? And alſo Eccleſiaſtical Hiſtory, aſſuring us, that he did die; For he dy'd twenty-eight Years after our Lord came to deſtroy the City Jeruſalem, which is the Coming ſpoken of in the Goſpel.

The INNOCENTS Day.

NEXT to the Feaſt of St. John, ſtands the Day of the Holy Innocents: Their Martyr⯑dom being that of the laſt Kind, a Martyrdom in Deed, not in Will. They ſhewed not forth the Praiſe of the Lord in ſpeaking, but in dying for him; For, for his Sake, and in his Stead, were they ſlain. Thus, beautifully and wiſely are theſe Feſtivals placed after the Birth of Chriſt. They anſwer, as it were the Church's Deſcrip⯑tion of him in the Canticles, Cant. v. 10. My beloved is White and Ruddy, and the Chiefeſt among ten thouſand. For he is white in the Chaſtity and Purity of John, ruddy in the [14]Blood of Stephen, and the Chiefeſt among ten thouſand, by the ſuffering Innocents.

THE Collect prays God, who out of the Mouths of Babes and Sucklings haſt ordained Strength, and made the Infants of Bethlehem to give him Glory by their Deaths, to mortify in us all Vices; that we may have the Innocency of this Day's Martyrs, and be ſo ſtrengthened with his Grace, that if call'd upon to ſuffer, we may be conſtant in the Faith, even to Death; and ſo may glorify his Holy Name.

The EPISTLE is no doubt a Diſcription of the whole Church in Chriſt, but yet there are ſeveral Things in it ſuitable to this Occaſion, as it deſcribes in particular the Martyrs of the Day; for it ſays, Theſe are they which are not defiled with Women, for they are Virgins; Theſe were re⯑deemed from among Men, being the firſt Fruits un⯑to God, and to the Lamb; And in their Mouth was found no Guile: For they were without Fault before the Throne of God.

The GOSPEL give's the Hiſtory of Joſeph's Flight into Egypt with our Lord, and the Mur⯑dering of the Children of Bethlehem.

The SUNDAY after Chriſtmaſs.

IT was uſual in the primitive Times, for ſome Part of the Offices of great Feſtivals, to be repeated every Day, 'till the Octave, or eighth Day after, which was the laſt Day of its being repeated, and the End of the Feſtival. The [15]Church therefore in Imitation of this ancient Cu⯑ſtom, has the Collect of Chriſtmaſs-Day, for this Day alſo, which generally falls within the Octave of Chriſtmaſs. Biſhop Sparrow tells us, the Ob⯑ſervation of Octaves is done out of Honour to the Feaſt, and that greater Solemnities have ſome Days after them, to continue the Memory of them.

THE Reaſon of their being lengthen'd to eight Days, is taken from the Jews, who obſerv'd ſome of their higher Feſtivals, for theAmar. Gor. Lib. 4. c. 36, ſame Number of Days, it be⯑ing thought by the primitive Church, that thoſe Jewiſh Feaſts, which were only the Shadow, ſhould by no Means exceed their Feaſts, which were the Subſtance.

BUT according to others thereRupert, de Divin. Offic. Lib. 8. c. 5. b. Juon. Carnot. Serm. de Cir⯑cum, &c. is a myſtical Meaning in the Obſer⯑vation of Octaves, and that is, that the Octave is an Emblem of the Myſtical eight Day, which is the Day of the Reſurrection. For as on that Day we ſhall return to our former Inno⯑cence, ſo the Church, as an Emblem of it, re⯑peats on the Octave, and the Days between the Feſtival and it, ſome of the firſt Days Office; thereby teaching us, that if we continue in the Worſhip of God, after being regenerated by Baptiſm, we ſhall on the Octave of the Reſur⯑rection, after the ſeven Days of our Life have paſſed away, return to our firſt Purity and Ho⯑lineſs.

The EPITLE treats of our Saviour's Birth, and mentions the Advantages accruing to us from thence: That whereas before, the Church of [16]God, like an Heir under Age, differed nothing from a Servant, being burthened with Ceremo⯑nies, and the Obſervations of the Law; it was now by the Coming of his Son, arriv'd at Ma⯑turity, and freed from thoſe Incumbrances, ſo that its Members are no more Servants; But Sons and Heirs of God, through Chriſt.

THE Church ſeems to have choſen this E⯑PISTLE with a View to our Saviour's Infan⯑cy: For the Heir under Age, differing nothing from a Servant, tho' he be Lord of all; is no ob⯑ſcure or mean Remembrancer of our Saviour's Condition at this timeHeb. i. who was appointed Heir of all Things; andPhil. ii. 7. yet took upon him the Form of a Ser⯑vant, tho' heActs x. 36. was Lord of all.

The GOSPEL alſo treats of our Saviour's Birth, and is an Explication of God's Epiſt. ſending forth his Son, made of a Woman, when the fullneſs of Time was come; For it relates to the Human Nature of our Lord, as that of Chriſtmaſs-Day does to the Divine.

The CIRCUMCISIONS of CHRIST.

THIS Day, tho' the Octave of Chriſtmaſs-dayIſidor. c. 40. de Eccl. Offic. was formerly obſerved a Faſt by the Church, becauſe of thoſe Sports, and abominable Cuſtoms practis'd on it by the Heathen, in Honour of their God, Janus. Afterwards it was changed into the Feaſt of the Circumciſion, it being the [17]Day from the Nativity of our Lord, and therefore the Day on which he was circumciſed, according to the Command given to Abraham, Gen. xvii. 12. He that is eight Days old ſhall be circumciſed among you.

THE Collect is a Petition to God, that as he made his own Son to be circumciſed, ſo he would grant us the Circumciſion of the Spirit, which is, the Cutting off from our Hearts and Members all worldly Luſts; That as our Lord by the Circum⯑ciſion of the Fleſh was obedient to the Law, ſo we by the Circumciſion of the Spirit, may be obe⯑dient to his Will.

The EPISTLE alſo is very ſuitable to the Feſtival, as it ſhews who they are that are the Bleſ⯑ſed of God; whether thoſe of the Circumciſion or thoſe of the Uncircumciſion; That thoſe who follow the Faith of our Father Abraham, which he had, yet being uncircumciſed, will have Right⯑eouſneſs imputed unto them, as he had, and be numbered among the Bleſſed, tho' they are not of the Circumciſion.

The GOSPEL is alſo very proper for the Occaſion, which, as it mentions the Circumci⯑ſing of the Child after eight Days, is exactly ſuit⯑able to the Feaſt of the Circumciſion.

The firſt SUNDAY after the Epiphany.

THE Collect prays that we may have a right Knowledge of our Duty, and ſuffici⯑ent Strength to perform it.

The EPISTLE mentions the Things the Collect prays for, and is firſt an Exhortation to Mortification and Chaſtity: 2dly, to the Re⯑newing of our Minds and thereby in Effect, to hope, Prayer and Obedience: 3dly, to Unity, as we are Members one of another. Now theſe three Things are the Virtues pointed out to us, by the Wiſe Men's Offerings. The Myrrh they offer'd ſignifies the Firſt; The Incenſe they offer'd ſignifies the Second; And the Gold they offered ſignifies the Third. How ſuitable then is this Epiſtle to this Seaſon! For in the Goſpel for the Epiphany we have the Wiſe Men making their [20]Offerings, and in this Epiſtle for the Sunday following, we are exhorted to imitate them.

The GOSPEL of this Day, is alſo very ſuitable to the Seaſon: For as this Sunday is the next after the Epiphany, ſo the Firſt memorable Action we meet with of our Saviour in his youn⯑ger Years, is this of his Coming up to Jeruſa⯑ſalem at Twelve Years of Age, and diſputing with the Jewiſh Doctors. AtComber. in Catechiſ. thirteen Years of Age, the Jews were wont to bring their Children to the Houſe of God, there to be publickly examined; and being then approv'd, they were then declared to be Children of the Precept, that is, obliged to keep the Law. And whereas our Saviour came up at twelve Years old, it was becauſe of his Pre⯑gnancy, according to that ſaying of the Rabbins, the Ingenious do run before the Command.

IT is obſervalbe, that as from Chriſtmaſs to Epiphany, the Church in her Offices ſets forth Chriſt's Humanity, ſo from the Epiphany, to Septuageſima, ſhe ſets forth his Divinity. In the preſent Goſpel it is Manifeſted, when he ſays to his Mother, Wiſt ye not that I must be about my Father's Buſineſs? For he ſays in another Place, all Things that the Father hath are mine; and there⯑fore he atteſts, that in the ſame Manner the Tem⯑ple belonged to his Father, it belonged to him. Bed. in Dom poſt Epiph.

The ſecond SUNDAY after the Epiphany.

THE Collect having acknowledged God, who wrought the Miracle in the Goſpel, to be the Governour of all Things in Heaven and Earth, [21]prays that the would mercifully hear the Supplica⯑tions of his People, and grant them that Peace all the Days of their Life, which the Epiſtle puts them into the Method of acquiring.

The EPISTLE alſo is conformable to our Saviour's Goodneſs in the Goſpel, and adviſeth us to a Right Uſe of the Gifts God hath beſtow⯑ed on us, of whatſoever Kind they be; that we ſhould not keep them to our ſelves, but make them of Service and Advantage to others: That we ſhould be kindly affectioned one to another, with Brotherly Love, and of the ſame Mind one to⯑wards another.

The GOSPEL gives us and Example of our Saviour's Goodneſs, in ſupplying the Wants and Neceſſities of others, by his Turning the Water into Wine. It is uſed on this Day, as being the Hiſtory of our Saviour's firſt Miracle, and there⯑fore what moſt naturally follows his Going up to Jeruſalem: And becauſe alſo it manifeſts, (as is obſerv'd above, the Sundays after the Epiphany do manifeſt) the Divinity of our Lord; For it is only in the Power of God to change the Nature of Things.

The third SUNDAY after the Epiphany.

THE Collect, conſidering the Mercy of our Lord in the Goſpel, deſires God mercifully to look upon our Infirmities; and from hisGoſp. Putting forth his Hand to cleanſe the Leper, it prays, that he would be pleaſed to stretch forth his Right Hand to defend us in Dangers and help us in Neceſſities.

[22] Durand. in Domin. 3 poſt Epiph. The EPISTLE, tho' at firſt Sight it ſeems not any Way agreeable to the Goſ⯑pel; yet if taken in the myſtical Senſe, will appear very ſuitable to it; For as the Goſpel relates our Saviour's Cure of the Leper, ſo the Epiſtle tells us how we may prevent the Leproſy of Sin. Be not wiſe in your own Conceits, will teach us how to prevent the Leproſy of Pride, and recompence to no Man Evil for Evil, how we may not be infected with Envy and Malice.

The GOSPEL is the Hiſtory of our Lord's Curing the Leper, and the Centurion's Servant who was ſick of the Palſie. It ſeems to have been pitched upon as ſuitable after our Lord's Epiphany, as being a clear Manifeſtation of his Divinity. In the Cure of the Leper he ſhewed forth his Almighty Power, and in curing the o⯑ther at a Diſtance, he gave an undeniable Proof of his Omni-preſence.

The fourth SUNDAY after the Epiphany.

THE Collect is founded upon the Goſpel, and becauſe we are ſet, as were the Diſci⯑ples of our Lord, amidſt Waves and Storms, and ſince through the Weakneſs of our Nature, we often, as they did, imagine we periſh; it there⯑fore prays God to ſupport us in all Dangers, and carry us through all Temptations, as our Lord ſup⯑ported his Diſciples in the midſt of Seas and Tempeſts.

[23]The EPISTLE, if rightly conſider'd, is not [...]nſuitable to the Goſpel; It ſpeaks the Power [...]f Chriſt upon Earth by His Miniſters, as the Goſpel does that of his own Word upon the [...]ea; and as by the later he aſſwages the Winds [...]nd Waves, and makes a great Calm, ſo by the [...]ormer, he aſſwages the ſwelling Waves of a [...]empeſtuous World, and becalms and quiets [...]he Madneſs of the People.

The GOSPEL ſeems to have been choſen [...]or this Seaſon, becauſe it is a Manifeſtation of our Saviour's Divinity: His Commanding of the Winds and Seas, ſpeaks him to be no other than He at whoſe Word the ſtormy Wind ariſeth, and [...]ſteth up the Waves thereof, and who maketh the Storm to ceaſe, ſo that the Waves thereof are ſtill.

The fifth SUNDAY after the Epiphany.

THE Collect prays for ſuch Holy Men as are mentioned in the Epiſtle, for the merciful and meek and charitable; which conſtitute the Church and Houſhold of GOD.

THE EPISTLE exhorts us to be Part of that Houſhold, by putting on the Bowels of Mercy and Kindneſs, and above all Charity, which is the very Bond of perfectneſs.

The GOSPEL under a Parable, mentions the laſt Manifestation or Epiphany of our Saviour, viz. his Coming to Judgment; when the Tares, will be burnt, but the Wheat gathered into the Barn. The Angels, who are here called the [24] Reapers, ſhall at the Time of Harvest, or at the End of the World, gather together the Tares, which are the Emblems of the Wicked, that they may be burnt; But they ſhall gather the Wheat, that is, juſt Men, into God's Barn, to the general Aſſembly of the first Born, whereTheſ. 1. iv. 17.they ſhall ever be with the Lord.

THE Collect then of this Day prays for the Safety of good Men; The Epiſtle adviſes us to be of their Number; and the Goſpel ſhews the Greatneſs of their Reward.

The ſixth SUNDAY after the Epiphany.

Wheatley Com. Prayer, THE Collect, Epiſtle and Goſ⯑pel for this Sunday, were all ‘added at the laſt Review, 'till when if there happened to be ſix Sundays after the Epipha⯑ny, the Collect, Epistle and Goſpel for the fifth Sunday was repeated.’ The Office therefore for this Sunday is of the ſame Nature with that of the laſt, and treats of our Saviour's laſt Epi⯑phany when he comes to judge the Quick and the Dead.

THE Collect deſires God in the Words of the Epiſtle; whoſe Son was manifeſted to deſtroy the Works of the Devil, and make us the Sons of God, that having this Hope, we may purify our ſelves, even as he is pure, and that when our Lord ſhall appear in the Power and great Glory, men⯑tioned in the Goſpel, we may enjoy what the [25]Epiſtle tells us will be the Portion of good Men, viz. to be made like unto him, in his eternal and glorious Kingdom.

The EPISTLE very ſuitably to the Seaſon of the Epiphany, mentions our Saviour's firſt Ma⯑feſtation, and tells us, He was manifeſted to deſtroy the Works of the Devil. And it alſo very ſuitably (as this is the laſt Sunday after the E⯑piphany) in Conformity to the Goſpel, takes notice of our Saviour's laſt Appearance, and tells us, We ſhall then be like him, and ſee him as he is.

The GOSPEL treats of the laſt Epiphany of our Saviour, and is therefore very fitly adap⯑ted to this Sunday, it being, as it was juſt now obſerv'd in the Epiſtle, the laſt Sunday after the Epiphany. The Collect prays that we may be with him in his Kingdom; The Epiſtle ſhews, that if we would ſee him as he is, we muſt purifie our ſelves, &c. The Goſpel opens the Scene of the Day of Judgment, and our Lord's laſt Epi⯑phany; and ſhews, that thoſe the Collect prays for, and the Epiſtle gives advice to, will be ga⯑thered together by the Angels from the four Winds, from the one End of Heaven to the other.

Septuageſima Sunday.

THERE are many Reaſons given by the Roman Ritualiſts for the Names of this and the two following Sundays, the moſt probable of which ſeems both to them and others to be [26] propter Conſequentiam Numerandi. For the fin⯑ [...] Sunday in Lent being called Quadrageſima, be⯑cauſe it is about forty Days from Eaſter; the Sunday before is called Quinquageſima, becauſe Quinquageſima is the next round Number abo [...] Quadrageſima. And ſo in like Manner, the [...] ⯑ther two Sundays, as they are ſtill further r [...] ⯑moved from Eaſter, ſo they anſwer to the ne [...] great Numbers, and are therefore called Sex [...] ⯑geſima and Septuageſima.

THE Deſign of the Church in ſetting ap [...] this Time, was to prepare her Members for [...] Lent Faſt. And therefore former theDur. in Septuag. Regulars began to faſt after Septuageſima, the Greeks after Sex [...] ⯑geſima, the Clergy after Quinquageſima, and [...] whole Chriſtian Church on Aſh-Wedneſday.

THE Collect very ſeaſonably prays to be d [...] ⯑livered from Sin and Puniſhment, which we [...] never be freed from, without the Struggles a [...] Hardſhips of Mortification.

The EPISTLE therefore perſuades us [...] the Exerciſe of the Duties of the Chriſtian Li [...] which are here repreſented to us under the Na [...] of a Race: Teaching us, That as they who ſtr [...] for the Maſtery in a Race, are temperate in [...] Things, ſo ſhould we be in all our Converſati⯑on. We ſhould keep under our Body, and bring [...] into Subjection, by Acts of Pennance and Mortifi⯑cation, if we would receive the Prize here me [...] ⯑tioned, The incorruptible Crown.

The GOSPEL aſſures us, that the Rewar [...] [27]is not to be acquir'd without Labour; that the Toil of the Chriſtian Life is abſolutely Neceſ⯑ſary to the Gaining of the Heavenly; and that without our Croſs we ſhall wear no Crown. If we ſtand idle in the Market-Place all the Day long, we have no Wages to expect in the Evening; but if we labour in the Vineyard, we ſhall receive our Penny.

Sexageſima Sunday.

THE Collect is a Prayer to God for his Aid and Aſſiſtance in all Dangers and Adverſi⯑ties, that we may be ſupported by his Power, as was the Apoſtle St. Paul in all the Adverſities the Epiſtle mentions.

The EPISTLE before perſuades us to the Duty of Pennance and Auſterity, and the pre⯑ſent Epiſtle gives us a noble Example for our Imitation, that of the Sufferings of the Great St. Paul, who, by having in him that Truſt, which the Collect mentions, ſurmounted the greateſt of Dangers, and bravely underwent the moſt mor⯑tifying Pennance. He ſuffered Stripes and Impri⯑ſonment and Deaths oft, he was beaten and ſtoned and ſuffered Shipwrack, a Night and a Day he had been in the Deep; in a Word, he endur'd the greateſt Hardſhips of Earth and Sea. Nor were his voluntary Sufferings much Inferiour, He was more abundant in Labours than others, in Journeying often, in Wearineſs and Painfulneſs, in Watchings and Faſtings often, in Cold and Naked⯑neſs.

[28]The GOSPEL is the Parable of the Sower, and anſwers of the Epiſtle, in telling us the Dan⯑gers we are in, when we neglect the Duties the Apoſtle St. Paul was ſo eminent an Example of. For it is obſervable that the Seed fell in four Pla⯑ces and brought forth but in one; which as it intimates to us, that ſcarce one in four attain Salvation, ſo it lets us plainly ſee the Neceſſity of Mortification; eſpecially when it tells us, That they on the good Ground, bring forth Fruit with Patience. The Higher they riſe in Piety, the greater will be their Tryals; the nearer they are to Heaven, the greater are their Temptati⯑ons. But Luke xxi. in their Patience, they poſſeſs their Soulds, till Acts xiv through much Tribulation they enter into the King⯑dom of God.

Quinquageſima Sunday.

THE Collect for this Sunday prays for the moſt excellent Gift of Charity, which is ſo beautifully commended in the Epiſtle.

The EPISTLE is very ſuitably choſen by the Church; For the two laſt Sundays having propoſed to our Imitation in the Coming Lent, ſome of the ſublimeſt Acts of Mortification, and given us one of the greateſt Examples of it, ſhe now treats of Charity, the very Bond of Peace and of all Virtues, to ſhew us, that all the Doings of Auſterity and Pennance, without Cha⯑rity are nothing Worth.

[29]The GOSPEL teaches us the Story of the Blind Beggar to add to our Charity, Faith, that we may rightly perform the Duties recommend⯑ed to us. Spar. Rat. ‘For by Faith our Darkneſs is enlightened, as the Blind Man's Eyes were, who wiſely deſired, that he might ſee; for in Sight of God conſiſts our Happineſs.’ One of the Ritualiſts obſer⯑ves, that theſe three Goſpels are placed in a very rational Order. In Septuageſima, ſays he, the Vine⯑yard is dreſſed; in Sexageſima the Seed is ſown; and in Quinquageſima the Fruit of Light is ga⯑thered; the Light of that Place, which needs no Candle, neither the Light of the Sun.

ASH-WEDNESDAY.

THE Word Lent in the Saxon Tongue ſig⯑nifies Spring, and becauſe this Time of Fa⯑ſting begins in the Spring, it therefore borrows its Name from the Seaſon, and is called Lent.

THIS Faſt is of ſuch great Antiquity, that is ſeems to have been uſed from the Days of the Apoſtles. It is of forty Days Continuance, be⯑ginning at Aſh-wedneſday, and ending at Eaſter⯑day, the Sundays excepted, which were always Feſtivals in Memory of our Saviour's Reſurrection.

THE Reaſon of its continuing forty Days is becauſe that forty Days were of old, the al⯑lowed and ſtated Times of great Faſts; Witneſs the Faſts of Moſes and Elias; But the chief Rea⯑ſon with us, is, that our Saviour Faſted forty Days.

[30]IT always ends at Eaſters, to point out to us, that as our Saviour's Sufferings were done a⯑way at his Reſurrection; ſo after the Troubles of this Life, which are ſhadowed out by the Time of Lent, we ſhall enjoy Peace and Reſt, and a glorious Reſurrection, which are ſhadowed out to us by Eaſter.

THIS is called Aſh Wedneſday, Wheat Com. Prayer. from a Cuſtom in the ancient Diſcipline (the Loſs of which Cu⯑ſtom or Godly Diſcipline, our Church laments in her Office for this Day, called the Commina⯑tion) which began to be very early exerciſed on this Day, an Account whereof, we have in Gra⯑tian, as follows.

‘ON the firſt Day of Lent, the Penitents were to preſent themſelves before the Biſhop, cloathed with Sackcloth, with naked Feet and Eyes turn'd to the Ground; And this was to be done in the Preſence of the principal Cler⯑gy of the Dioceſs, who were to judge of the Sincerity of their Repentance. Theſe intro⯑duced them into the Church, where the Bi⯑ſhop all in Tears, and the Reſt of the Clergy, repeated the ſeven Penitential Pſalms; Then riſing from Prayers, they threw Aſhes upon them, and covered their Heads with Sackcloth, and then with mournful Sighs declar'd to them, that as Adam was thrown out of Pa⯑radiſe, ſo they muſt be thrown out of the Church. Then the Biſhop commanded the Officers to turn them out of the Church Doors, and all the Clergy followed after, repeating that Curſe upon Adam, In the Sweat of thy Brows thou ſhalt eat thy Bread.’

[31]THE Collect for this Day, prays that God would ſend us, new and contrite Hearts, that we may lament our Sins in a ſincere and unfeigned Manner, and ſo obtain the Pardon and Remiſſi⯑on of them.

THE Portion of Scripture for the Epiſtle is taken out of the Prophet Joel, and exhorts us to what the Collect prays for, viz. to turn to the Lord with all our Hearts, to faſt and weep, and mourn, and to rent our Hearts; And then to reſt aſſured, that the God of all Mercy will repent him of the Evil, and give us perfect Remiſſion and Forgiveneſs.

The GOSPEL cautions us to be ſorrowful in the Manner the Epiſtle mentions, leſt if we appear only with the external Signs of Sorrow, we receive the Reward of the Hypocrites, who only disfigure their Faces, that they may appear to Men to faſt. It may alſo teach us, that as we hope God will be merciful to us, we ſhould al⯑ſo be merciful to the Poor, by giving to them what we ſave by Faſting. If we do ſo, we lay up Treaſure in Heaven; if not, it is only Treaſure which the Moth and Ruſt doth corrupt, &c.

The firſt Sunday in Lent.

THE Collect is a Prayer to Chriſt, which ſhews the Church believes him to be God. It is very ſuitable to this Seaſon of Faſting and Abſtinence, and prays our Lord, that in Imita⯑tion of his Faſting forty Days and forty Nights, [32]we may by his Grace uſe ſuch Abſtinence, as to ſubdue the Fleſh to the Spirit, and ſo ever obey his Godly Motions.

The EPISTLE exhorts us to Patience in all Things, belonging to our Spiritual Warfare, whether we be in Afflictions, in Watchings, in Faſtings, or whatever Condition elſe.

The GOSPEL is the Hiſtory of our Savi⯑our's being tempted, and his Conqueſt over Temptations; and is therefore highly ſuitable for our Entrance on our ſpiritual Combat in this Seaſon of Lent, our great Day of Battle, as it emboldens and animates us with the Hopes of Victory againſt our ſpiritual Enemies. For we know in that he himſelf ſuffered and was tempted, he is able to ſuccour them which are tempted.

THE Epiſtle and Goſpel are alſo not unſui⯑table to the There be four Ember-Weeks, call'd in Latin Je⯑junia Quatu⯑or temporum, The Faſts of the four Sea⯑ſons; becauſe they were kept in the four Parts of the Year, Spring, Sum⯑mer, Autumn, Winter. The Firſt of theſe begins upon Wedneſday, next after Aſh-Wedneſday; the 2d upon Wedneſ⯑day, next after Whitſunday; the 3d upon Wedneſday, next after Holy-Croſs, Sept. 14. The laſt upon Wedneſday next af⯑ter St. Lucy, Dec. 13. The Days of Faſting and Prayers in thoſe Weeks, are Wedneſday, Friday and Saturday: Wed⯑neſday, becauſe then our Lord was betrayed by Judas; Fryday, becauſe then he was crucified; Saturday, becauſe then we repreſent the Apoſtles Sorrows for the Loſs of their Lord, lying in the Grave. The Cauſes of ſuch re⯑ligious Faſtings and Prayers were formerly many, as namely: That Chriſtians in theſe religious Duties might let the World know, that they were as devout as the Jews had formerly been, whoſe Cuſtom it was, to obſerve four ſolemn Faſts, Zach. 8.9. that they might dedicate to God as the firſt Fruits, the Beginning of the ſeveral Seaſons of the Year, ſet a part to his religious Worſhip, and by this Means obtain God's Bleſſing upon them, the Remainders of thoſe Times. But the principal Cauſe was, for Prepa⯑ration to the ſolemn Ordination of Miniſters; Holy Church imitating the Apoſtles Practice, who when they were to ſet apart Men to the Miniſtry, prayed and faſted be⯑fore they laid on their Hands, Act. xiii. 3. Spar, Rat, Com, Pr. Ember-Week begin⯑ning on this Day. The Epiſtle ſhews how a Miniſter ſhould be⯑have himſelf in his Calling; and the Goſpel what he muſt expect to meet with after he has enter'd on it. No ſooner did our Saviour enter on his publick Miniſtry, than he was temp⯑ted of the Devil; and we know, the Servant is not greater than his Lord.

The ſecond SUNDAY in Lent.

THE Collect after acknowledging from the Petition of the Woman in the Goſpel, viz. Lord help me, that we have no Power, of our ſel⯑ves to help our ſelves, prays God, that he would keep us outwardly in our Bodies from all Adver⯑ſities, and inwardly in our Souls from all evil Thoughts.

The EPISTLE exhorts us to avoid all Un⯑cleaneſs, and be ſtudious of Holineſs; which is undoubtedly very fit Advice at this Seaſon, when we are more particularly aſſaulted both outwardly in our Bodies and inwardly in our Souls.

The GOSPEL put us into the Method of obtaining what the Epiſtle perſuades us to, by giving us the Story of our Lord's Curing the Woman and Canaan's Daughter that was vexed [34]with a Devil. As ſhe by her ſteady Faith and earneſt Prayer, crying, Have Mercy on me, O Lord, thou Son of David, and Lord help me, got the Devil thrown out of her Daughter; ſo may we, in like Manner, be diſpoſeſſ'd of the uncle all Spirit of Luſt and Incontinence.

The third SUNDAY in Lent

THE Collect with a View to the Finger of God, and that ſtronger Man mentioned in the Goſpel, deſires God to ſtretch forth the right Hand of his Majeſty, to be our Defence againſt all our Enemies.

AS the Seaſon of Pennance is thus far ad⯑vanced, the Church is careful that her Sons ſhould not flag, but riſe in their Piety; and therefore the Epiſtle does not only perſuade us to avoid Fornication, and Sins of a deeper Col⯑our, but even fooliſh Talking and Jeſting, which are not convenient; both as they are unbecoming the Gravity of this penitential Seaſon, and are ſinful in their own Nature.

The GOSPEL confirms the Advice of the Epiſtle, and Endeavours after our Continuance in our holy Violences, by ſhewing us the Danger of II Pet. [...]. 3. falling from our own Stedfaſtneſs, and how needful it is for us to grow in Grace. For it aſſures us, If the unclean Spirit, which hath been once caſt out of a Man, eater into him again, the laſt State of that Man is then worſe than the Firſt.

[35]This GOSPEL, as it aims at our Keeping out the unclean Spirit when he is once diſpoſ⯑ſeſſed, is very fitly placed after that of the laſt Sunday, which ſhews us the Way of getting him caſt out.

The fourth SUNDAY in Lent.

IN the laſt Sundays Office the Church laid be⯑fore us the Danger of Lapſing from the Au⯑ſterities of the Seaſon; and having now brought us to the This Sun⯑day is called Midlent-Sun⯑day. Middle of the thorny Way of Mortification, ſhe chears and comforts us with the End of our Journey, and the Pro⯑miſe of Refreſhment, leſt we faint upon the Road.

THE Collect having acknowledged, that for our evil Deeds we worthily deſerve to be pu⯑niſhed, prays God, that we may mercifully be relieved by the Comfort of his Grace.

The EPISTLE encourages us to go on chearfully in our holy Pennance and Hardſhips, as it tells us of the Jeruſalem which is above, which is free from all theſe Troubles, and where we ſhall be relieved with everlaſting Comforts.

The GOSPEL tells of Chriſt's Relieving the five Thouſand miraculouſly; intimating to us, that after the Hunger we ſuffer here, we ſhall be refreſhed by our Lord. For bleſſed are they that hunger and thirst after Righteouſneſs, for they ſhall be filled. There is alſo another Reaſon [36]of this Goſpels being read at this Time, which ſee in the 7th Sunday after Trinity.

THIS Sunday is alſo called Dominica de Panibus, the Sunday of the Loaves; or Dominica Refectionis, the Sunday of Refreſhment: Becauſe it does not treat of Mortification, but tells of the heavenly Jeruſalem, and that Refreſhment our Saviour will there give us. Mr. Wheatley ſays,‘or perhaps it is ſo called from the firſt Leſſon in the Morning, which gives us the Hiſtory of Joſeph's Entertaining his Brethren.’ And he adds,‘That the Appointment of the Goſpel, and the firſt Leſſon for this Day, might probably give the firſt Riſe to a Cuſtom ſtill retain'd in many Parts of England, and well known by the Name of Midlenting or Mothering.’

The fifth SUNDAY in Lent.

THIS Sunday is called Paſſion-Sunday, be⯑cauſe as the Ritualiſts tell us, what the Jews tranſacted on Good-Friday, was begun on Ye⯑ſterday Evening. From John ii.that Day it was that they took Council together to put him to Death; and after this Jeſus walked no more openly among the Jews till Palm-Sunday. On this Sunday therefore is very juſtly celebra⯑ted the Beginning of his Paſſion, Durand. in Dom. Paſſ. Rup. in Dom. Paſſ. which follows on Good-Friday, as a Corps after a pompous Train of Mourners.

[37]THE Collect prays, that God of His Mercy would preſerve our Bodies and Souls.

The EPISTLE relates to our Saviour's Paſ⯑ſion, and tells us of the Benefit we have obtain⯑ed by the Shedding of his Blood: How he thereby entered into the holy Place, and obtained eternal Redemption for us, that we might receive the Pro⯑miſe of eternal Inheritance. It very ſuitably Rupert. de. Div. Offic. l. 5. c. 4. repreſents to us what is to come, as it were, at the Day of our Lord's Paſſion, viz. a Derelicti⯑on of the old Jewiſh Prieſthood, By the Medi⯑ator himſelf of the new Covenant, and the High Prieſt of a New Sacrifice.

‘The GOSPEL ſays Bp. Sparrow, treats of our Lord's being ſlandered by the Jews, which muſt needs be a Thorn in his Side, and a Part of his Paſſion.’ And ſome of the Ritualiſts obſerve, That this Goſpel in it's my⯑ſtical Meaning, is ſomewhat anſwerable to the Epiſtle: For when it is ſaid, Then took they up Stones to caſt at him, it is added, Then Jeſus hid himſelf, and went out of the Temple. By which is repreſented, that Truth is ſelf was hid to them, becauſe they diſpiſed his Words; and that he had now forſaken the Jewiſh Temple, and was, as the Epiſtle has it, become an High Prieſt of good Things to come, by a greater and more perfect Tabernacle, not made with Hands. And when our Lord ſays in the Goſpel, which of you convinceth me of Sin? It is agreeable to that of St. Paul in the Epiſtle, That Chriſt offered him⯑ſelf without Spot to God,

The ſixth SUNDAY in Lent.

THIS Sunday has the Name of Palm-Sunday, becauſe it was on this Day our Lord rode in Triumph to Jeruſalem, when the People took John xii. 13. the Branches of Palm-Trees, and went forth to meet him, and cryed, Hoſanna, Bleſſed is the King of Iſrael that cometh in the Name of the Lord. It was a Cuſtom in the ancient Church to go in Proceſ⯑ſion on this Day, bearing Palms in their Hands; and it was alſo obſerved in our own, till the Reformation, when it was aboliſhed, becauſe of the Superſtitions attending it.

THE Collect, from theſe Words in the Epiſtle, Epiſt. Let this ſame Mind be in you which was in Chriſt Jeſus—Who was made in the Likeneſs of Men, and humbled him⯑ſelf, and became obedient to Death, even the Death of the Croſs, prays God, Coll. Who ſent our Savior Jeſus Chriſt to take upon him our Fleſh, and to ſuffer Death upon the Croſs, that all Mankind ſhould follow the Exam⯑ple of his great Humility; that he would merci⯑fully grant that we may follow his Example, orEpiſt. be of the ſame Mind with him, and ſo partake of his Reſurrection.

The EPISTLE adviſes to what the Collect prays for, when it ſays, let this ſame Mind be in you, which was in Chriſt Jeſus; that is, do ye humble your ſelves, as he did, and ſo ye may be partakers, as it were, the Sunday following, of his Reſurrection.

[39]The GOSPEL is the Hiſtory of our Savi⯑our's Paſſion, and gives us the Particulars of what the Epiſtle recommends to our Imitation. The Goſpel then ſhews our Lord's Patience and Sufferings; the Epiſtle perſuades us to imitate them; and the Collect prays for God's aſſiſtance in following his Example.

THIS Week is called the Great, the Holy, and the painful Week. The Great, as being that in which were tranſacted the great Affairs of Man's Salvation; the Holy, as being that which was ſpent in the Exerciſe of Prayer, Meditati⯑on, frequenting the Church, ſtricter Faſting then uſual, and greater Actions of Charity; and the painful, as being that in which our Lord under⯑went ſuch exceeding Pains and Tortures for the Sins of the whole World. Our Church comes as near as ſhe can to the Devotions of the anci⯑ent Chriſtians in this Week of Humiliation, by ſetting apart for every Day a particular Service ſuitable to the Occaſion.

The Thurſday before Eaſter.

THIS Day is called Maundy-Thurſday, from that new Commandment our Lord gave his Diſciples, to love one another. On this Day he waſhed his Diſciples Feet, and therefore the ſecond Leſſon for the Morning, is the Hiſtory of that Tranſaction: On this Day alſo he inſti⯑tuted the Sacrament of his Body and Blood, and therefore the Epiſtle gives an Account of that [40]Inſtitution. The Goſpel is very ſuitable, being as the others, the Hiſtory of our Saviour's Paſ⯑ſion.

THIS Spar. Rat. Day the Penitents, that were put out of the Church upon Aſh-Wedneſday, were received again into it, for this Reaſon chiefly, becauſe on this Day our Lord was apprehended and bound, which Bind⯑ing wrought our Deliverance and Freedom.

THE Form of reconciling Penitents, was in ſhort this. The Biſhop goes out to the Doors of the Church, where the Penitents lie proſtrate upon the Earth, and thrice in the Name of Chriſt he calls them, Come, come, come, ye Chil⯑dren, hearken to me, I will teach you the Fear of the Lord. Then after he had prayed for them, and admoniſhed them, he reconciles them, and brings them into the Church. The Penitents thus received, trim their Heads and Beards, and laying of their penitential Weeds, they recloath themſelves in handſome Apparel.

THE Church Doors were wont to be ſet o⯑pen all this Day, to ſignifie that penitent Sin⯑ners coming from North or South, or any Quar⯑ter of the World, ſhall be received to Mercy, and the Churches Favour.

GOOD-FRIDAY.

THIS Day is called Good Friday, from the Good we received o [...] it, viz. the Redemp⯑tion of our Souls, by the Death of our Lord.

[41]IT is to be obſerved with the ſtricteſt Faſting tho' the Paſſion of our Lord was the Cauſe of all our Joy. If Dur. i Paraſ [...]. it be asked why we do ſo, when the Saints Days are obſerved as Feaſts, and right dear i the Sight of the Lord is the Death of his Saints and when the Apoſtle St. Paul glories in the Croſ of Chriſt: I anſwer, becauſe he dy'd for our Sins as ſays the Prophet Iſaiah, for the Tranſgreſſio of my People was he ſtricken; we ought therefor to be ſorrowful rather than joyous, and Faſt ra⯑ther than Feaſt, leſt we be more obdurate tha [...] the Rocks themſelves who rent at his Paſſion.

THE Church on this Day, prays God to look upon his Family, the Church, for which Chriſt dyed; to receive our Prayers which we offer for all Eſtates of Men within it; and to have Mercy upon all Jews, Turks, Infidels, and Here⯑ticks without it, that they may be converted and ſaved. Dur. Ibid. Chriſt pray⯑ed, not only for his Friends, but alſo for his E⯑nemies, and therefore this Day, the Church, in Imitation of him, prays for all.

The EPISTLE ſhews the Sacrifices under the Jewiſh Law incapable of attoning for the Sins of Men; for it tells us, It is not poſſible that the Blood of Bulls and of Goats ſhould take away Sins; that thoſe were only the Shadow of good Things to come, and did but typifie the great Sa⯑crifice of our Saviour Chriſt, which he offered up this Day for the Sins of the Whole World. Epiſt. When God had no Plea⯑ſure in burnt Offerings and Sacrifices for Sin; then, ſaid he, Lo, I come (in the Volumn of the Book it is written of me) to do thy will, O God.

[42]The Rupert. de Divini. Offic. Lib. 6. c. 6. GOSPEL for this Day is not only taken out of St. John, be⯑cauſe, in Order, it follows the other Evangeliſts; it not having been wrote till after he return'd from the Iſle of Patmos, where he was baniſhed to, and conſequently wrote later than theſe of the other Evangeliſts; but alſo be⯑cauſe he was preſent at the Crucifixion, whilſt the other Diſciples were not. For, as he ſays of himſelf, and as St. Jerome writeth, he being known to the High Prieſt, did therefore follow him with great Confidence, and ſtood by the Croſs. For John xix. 25. there ſtood by the Croſs of Jeſus, his Mother and his Mother's Siſter; and when Jeſus ſaw his Mo⯑ther, and the Diſciple ſtanding, whom Jeſus loved, he ſaid unto his Mother, Woman, behold thy Son; Then ſaid he to that Diſciple, behold thy Mother; and from that Hour that Diſciple took her to his own Home. And a little after he ſays, v. 35. And he that ſaw it bear Re⯑cord, and his Record is true. This Goſpel is therefore taken out of St. John, rather than the others, becauſe he was an Eye-wit⯑neſs of the Paſſion: Sparrow. Which Example ſhould teach us, not to be aſhamed nor afraid of the Croſs of Chriſt.

EASTER-EVE.

THIS Day was obſerved in the ancient Church, as one of the ſtricteſt Faſts in the Year, in Memory of our Saviour's Lying in the Grave, and the Sorrow of the Apſtoles, Who when the Bridegroom was taken away from them, [43]did faſt in thoſe Days. The Church of England in Imitation of that, adviſes us alſo to a ſtrict Faſt in private, and calls us to the Place of Wor⯑ſhip, by the publick Office of the Day, to im⯑ploy our ſelves in meditating on our Saviour's Burial and Deſcent into Hell.

THE Collect prays in a moſt mov⯑ing and ſolemn Manner, that Rom. vi. 3. as we are baptiſed into Chriſt's Death; ſo by con⯑tinual mortifying our corrupt Affecti⯑ons, We Rom. vi. 4. may be buried with him, and not fear the Grave, but paſs joyfully thro' it to our Reſurrection.

The EPISTLE treats of the Deſcent of our Saviour's Soul into Hell, that is, into the Manſions of holy Souls, Where Epiſt.he went and preached unto the Spirits in Priſon, Where By. Tay⯑lor's Antiq. Chriſt. on the Reſur. he communicated to them the Myſteries of the Goſpel, the Secrets of the Kingdom, the Things hidden from eternal Ages, and taught them to look up to the Glories pur⯑chaſed by his Paſſion, and made the Term of their Expectation be his ſecond Coming, and the Object of their Hope, the Glories of the Beatifick Viſion.

The GOSPEL treats of our Saviour's Bo⯑dy, as the Epiſtle does of his Soul, and is an Account of his Burial, as the Goſpel of Yeſter⯑day was of his Death. It tells us alſo of what happened after he was interr'd, and ends in ſuch a Manner, by telling us, That they went and made the Sepulchre ſure, ſealing the Stone, and ſetting a Watch, that we leave reading it with heavy Hearts, and forced away, as it were, mourning from the Sepulchre.

EASTER Monday.

IN the primitive Times the Feaſt of Eaſter was ſolemnized even till Whitſunday, in honour of our Lord's Reſurrection; afterwards the whole Week following was obſerved, which our Church approves of, by appointing a Preface in the Communion-Office for eight Days following; [46]tho' ſhe hath only appointed an Epiſtle and Go⯑ſpel for the Monday and Tueſday.

The EPISTLE gives and Account of our Saviour's Reſurrection from St. Peter, who tells us, That he was raiſed up the third Day, that he was ſeen of them, whom God had choſen Witneſſes, and that they eat and drank with him after his Reſurrection.

THIS Epiſtle is conveniently and judicious⯑ly placed before this Goſpel, as it contains the Words of Peter, who had the Honour of ſeeing his Lord, before the two Diſciples, or any of the Apoſtles.

The GOSPEL is the Hiſtory of what hap⯑pened on the Afternoon of our Saviour's Reſur⯑rection, viz. his Walking to Emmaus with the two Diſciples, and his Diſcovering himſelf to them in the Breaking of Bread.

EASTER Tueſday.

THIS EPISTLE alſo is an Account of our Lord's Reſurrection, from the Mouth of Peter; ſhewing, as the Epiſtle Yeſterday did, that he was raiſed from the Dead, and that he was ſeen of them, his Witneſſes, many Days.

The GOSPEL tells us what happened in the Evening of our Lord's Reſurrection; how when the Diſciples were come from Emmaus, Jeſus himſelf ſtood in the midſt of them, and ſaith unto them, Peace be unto you.

The firſt Sunday after Eaſter.

‘THIS Sunday is called Low-Sunday, becauſe it is Eaſter repeated,Spar. Rat. the Octave of Eaſter; but the Sun⯑day before is High-Eaſter, and this a lower Feaſt, Low-Eaſter.’

THE Collect prays for ſuch Purity and Ho⯑lineſs, as may intitle us to a Share in our Lord's Reſurrection.

The EPISTLE adviſeth thoſe who are born of God, or Baptized into the Faith of Chriſt, to overcome the World, as they promiſed when they were Baptized.

THE Reaſon why the Church chuſes this Epiſtle for this Seaſon, is, becauſe it was proper for thoſe who were Baptiſed on The Anci⯑ents had only two Times of Baptizing viz the Eves of Eaſter and Whitſunday except in Ca⯑ſes of Neceſſi⯑ty. Ber. Au⯑giens. c. 3. Eaſter-Eve; who came to Church every Day in Eaſter-Week with Theſe Lights were an Em⯑blem of the Ilumination they had ac⯑quired by Ba⯑ptiſm; and the White Ve⯑ſtures, other⯑wiſe called Chriſms, were an Emblem of their inward Purity by Baptiſm. The Veſtures being laid aſide this Day, gives if the Name of Dominica in albis, or, the Sunday of ſaying aſide the White Veſtures. Lights before them, and clad in white Veſtures, which they laid aſide this Day in the Church, that they might riſe up in Judgment againſt them, if they af⯑terwards violated the Faith they pro⯑feſſed in their Baptiſm. This Epi⯑ſtle therefore was very ſuitable, as putting them in Mind of what they promiſed.

[48]The GOSPEL is anſwerable to the Seaſon, and as the Sunday is Low-Sunday, or Low-Ea⯑ſter, ſo it treats of our Lord's Reſurrection.

The ſecond SUNDAY after Eaſter.

Durand. in Dom. Secu. a Paſch. AS by the Reſurrection, not on⯑ly the young and newly Baptized were inſtructed, but alſo the Grown and the Mature: This Sunday there⯑fore treats of thoſe who are arrived at Maturi⯑ty, as the Sunday before did of thoſe who had not ſo far advanced. It treats of the Paſtors of the Church, and ſhews them how they muſt follow the Example of the Lord, as the other inſtructed the New-born Chriſtians, how they ſhould imitate Chriſt's Reſurrection, by Pure⯑neſs and Holineſs of Life.

THE Collect (from theſe Words in the E⯑piſtle, becauſe alſo Chriſt ſuffered for us, leaving us an Example, that we ſhould follow his Steps,) having acknowledged, that God gave his only Son to be unto us both a Sacrifice for Sin, and alſo an Example of a godly Life, prays God to ſend us his Grace, that we may be thankful for the Be⯑nefit of his Dying for us, and may alſo follow his Steps.

THE EPISTLE ſhews to all, the Example of our Lord's Patience and Holineſs, that they may follow his Steps; For it tells us, that he ſuf⯑fered for us, that he was reviled, that he bore our Sins in is own Body on the Tree; and it alſo ſhews us his Manner of bearing Sufferings, he did [49]no Sin, neither was any Guile found in his Mouth; her viled not, he threatned not; but committed himſelf to him who judgeth righteouſly; And ſo he ſuffered and took it patiently, which was acceptable with God.

The GOSPEL in a more particular Man⯑ner relates to the Paſtors and Biſhops of the Church, and ſets before them our bleſſed Lord, the good Shepherd, for their Imitation.

The Epiſtle, and it, are parallel in ſeveral Places. The Goſpel tells us, that Jeſus is the good Shepherd; the Epiſtle, that he is the Shep⯑herd and Biſhop of our Souls; The Goſpel, that he layeth down his Life for his Sheep; The Epiſtle, that he bore our Sins in his own Body on the Tree; The Goſpel ſhews the Maſter foretelling, that he hath other Sheep which are not of this Fold, and that them alſo he wou'd bring, and they ſhould hear his Voice, and they ſhould be one Fold and one Shep⯑herd; The Epiſtle ſhews the Servants fulfilling the Prophecy of their Lord, when it ſays, Ye were as Sheep going aſtray, but are now returned unto the Shepherd and Biſhop of your Souls.

The third SUNDAY after Eaſter.

IT is obſervable that the Collect and Epiſtle of this Day have a particular View to Baptiſm, which was undoubtedly to remind the newly baptized at Eaſter what Obligations they lay under, to perform their Duty.

[50] Sparr. Rat. Microl. c. 56. THE Ancients were wont to obſerve an Anniverſary, in Comme⯑moration of their Baptiſm, which was called Paſcha Annotinum: They that were baptized at Eaſter the Year before, came the Year following the ſame Day to Church, and ſo⯑lemnly with Oblations and other Religious Offi⯑ces, commemorated the Anniverſary Day of their New-Birth. Tho' our Church does not in every particular obſerve the ſame Cuſtom, yet ſhe draws near to the ancient Practice, in this ſolemn, tho' general Anniverſary Commemora⯑tion of Baptiſm this Day, minding us all this Day of our Baptiſm, and our Vow made there⯑in, and praying to God to enable us all to keep it.

THE Collect is very ſuitable to this Com⯑memoration of the Church, and prays God, wh [...] enlightens by Baptiſm, that all thoſe who ha [...] been admitted into the Fellowſhip of Chriſt's Religi⯑on, or baptized into the Faith of Chriſt, may perform the Promiſes and Vows made in their Baptiſm.

The EPISTLE is alſo very ſuitable, and perſuades the New-Born, or thoſe whom God hath brought Coll. from Error to the Light of his Truth, to walk as Chil⯑deren of Light, and to live up to what they vowed in their Baptiſm, Epiſt. by ab⯑ſtaining from the Luſts of the Fleſh, and having an honeſt Converſation among the Gen⯑tiles.

The GOSPEL is anſwerable to the Sea⯑ſon [51]of our Lord's Being in the World after his Reſurrection, till the Aſcenſion. A little while and ye ſhall not ſee me, is to ſay, in a little while I ſhall be laid in my Grave, and ſo be taken from your Eyes, and again a little while and ye ſhall ſee me, is to ſay you ſhall ſee me again for a little while after my Reſurrection. A little while and ye ſhall weep and lament for my Death, but after my Reſurrection your Sorrow ſhall be turn'd into Joy. This Goſpel therefore ſhould repreſent to us the Joyfulneſs of this Time, by the Joy the Apoſtles had after our Lord was riſen.

The fourth SUNDAY after Eaſter.

THE Collect conſidering that the Epiſtle ſays, every good and every perfect Gift com⯑eth down from above, &c. and therefore that what⯑ſoever good we do is owing to the Gifts and Will of God, Epiſt. who of his own Will begat the Apoſtles with the Word of Truth, that they might be a Kind of Firſt-Fruits of his Creatures; acknowledges God to be Almighty, and that he alone can order the unruly Wills and Affections of ſinful Men; and then it prays, that he would Grant the like unto his People; that they loving the Things which he commands, and deſiring that which he does promiſe, may have their Hearts fixed upon ſuch heavenly Ob⯑jects, as redound to them from Chriſt's Reſurrecti⯑on, and the Holy Ghoſt the promiſed Comforter.

The EPISTLE telling us that every good and perfect Gift cometh [...]own from the Father of [52]Lights, does thereby teach us, that the Holy-Spirit and his bleſſed Fruits are the Gifts of God and cometh down from him; And as it tells us, that God of his own Will begat the Apoſtles with the Word of Truth, &c. ſo it confirms the Promiſe of Chriſt to his Apoſtles in this Day's Goſpel, viz. Goſp. when the Spirit of Truth was come, he ſhould Guide them into all Truth. This Epiſtle therefore is very ſuitable to this Seaſon, in which we read the Promiſe of the Comforter.

The GOSPEL alſo is very ſuitable to this Seaſon of our Lord's Going in and out for forty Days among his Diſciples. In the Goſpel before, he tells them of his Being with them a little while, in the preſent Goſpel he tells them he muſt ſhort⯑ly go away, to ſent unto them the Spirit of Truth to guide them into all Truth.

The fifth SUNDAY after Eaſter.

THIS Sunday has the Name of Rogation. Sunday, and is ſo called becauſe of the Three Days following it, being ſet apart by the Church, as Days of Abſtinence, and putting up of Roga⯑tions and Litanies, which are Requeſts and Sup⯑plications to God.

THE Reaſon of this Exerciſe at this Time, is that our Hearts and Minds may be the better prepared to Aſcend with Chriſt the Thurſday fol⯑lowing, and that the Fruits of the Earth, which at this Time are young and tender, may avoid being hurt; that God would avert his Judg⯑ments [53]from them, and let us enjoy them in due Seaſon.

THE Collect obſerving in the Goſpel, that Whatſoever we ask the Father in Chriſt's Name we ſhall receive, acknowledges that it is God from whom all good Things come; and then prays that he would ſend his Holy Ghoſt into our Hearts, that by his Holy Inſpiration we may be puri⯑fied with good Thoughts, and obtain Strength and Power to bring them to good Effect.

The EPISTLE teaches us how we may obtain the Comforter the Collect prays for, viz. by being Doers of the World and not Hearers only. For they who hear the Word only, are like the Seed which fell upon the Way-ſide, on the Rock, and among the Thorns, which were trodden down, withered away and choaked; But Epiſt. the Doers of the Word, are Sexag. Sun. they which hear the Word of God and keep it, are the Seed which fell on good Ground, which brings forth Fruit with Patience. And therefore Epiſt. not a forgetful Hearer, but a Doer of the Work, ſhall be bleſſed in his Deed, or ſhall obtain the promiſed Comfor⯑ter.

The GOSPEL before acquaints us with our Lord's Leaving the World, and ſending to us the Comforter: The preſent Goſpel ſhews us how we may obtain him, ask and ye ſhall receive that your Joy may be full. This is therefore very ſuitable for the Sunday before the Aſcenſion, as it aſ⯑ſures us, that our Lord did not aſcend till he had promiſed us a Comforter in his Stead, and ſhew⯑ed us the Way of obtaining the Promiſe.

[54]The Spar. Rat. GOSPEL is concerning Rogations, teaching us how to ask of God ſo as we may obtain, and withal foretells his approaching Aſcenſion.

THE Faſt this Week is voluntary, for there is no Faſt commanded betwixt Eaſter and Whit⯑ſunday; all that Time being ſpent in Joy on Account of the Lord's Reſurrection.

ASCENSION-DAY.

THE Church having celebrated the Reſur⯑rection of her Saviour, doth in a regular Courſe of Things come to his Aſcenſion. She ſhews him, telling hid Diſciples, how he would be in the World a little while, then talking of his Go⯑ing away, then ſending to us the Comforter, and laſtly ſhewing us the Way and Method of ob⯑taining him. And having thus celebrated theſe Things in her Goſpels for each Sunday, ſhe now celebrates the Day of his Aſcenſion after all; when he viſibly aſcended into the Heavens with his Humane Nature, after he had been with his Diſciples forty Days upon Earth.

THE Collect prays that God would ſend us Grace to imitate, as much as we are able, the Aſcenſion of our Saviour; that as he really aſ⯑cended in his Humane Nature, ſo we may alſo aſcend in our Hearts and Minds, and dwell con⯑tinually with him there.

The EPISTLE gives us a particular Ac⯑count [55]of our Lord's Aſcenſion, in the Preſence of his Diſciples; how after he had been with them forty Days, he aſſembled them together, and having aſſured them he would ſend them the Comforter, he aſcended into Heaven.

The GOSPEL alſo is the Hiſtory of our Lord's Aſcenſion, and tells us in a particular Man⯑ner how he aſcended into the Heavens, and when he came there, that he ſat down at the Right Hand of God.

The SUNDAY after Aſcenſion-Day.

THIS Week has the Name of Expectation-Week, becauſe now the Apoſtles expected the fulfilling of our Saviour's Promiſe of the Comforter, If I go away, I will ſend the Comfor⯑ter to you.

THE Collect is very ſuitable to the Seaſon, and in Imitation of the Condition the Apoſtles were in at this Time, prays, as the Apoſtles may be ſuppoſed to have done, that God would not leave us comfortleſs; but ſend to us the Holy Ghoſt to comfort us, and exalt us into the ſame Place, whither our Saviour Chriſt is gone before.

The EPISTLE (conſidering what the Col⯑lect prays for, viz. that we may obtain the Com⯑forter and be exalted into the Heavens) ſhews us the Way of obtaining both the one and the other. If we be ſober, and watch unto Prayer, as it adviſes us, following the Examples of the A⯑poſtles [56]at this Time, Goſp. The Comfor⯑ter will come unto us, according to what our Lord himſelf tells us, as it were a lit⯑tle before his Aſcenſion, ask and ye ſhall receive; Durand. in Dominic. p [...]ſt Aſcenſ. and by good Works, by Charity and Mercy, which it alſo exhorts us to, we may fly after our Saviour into the Heavens, as it were from the Mount of Olives.

The GOSPEL is the Promiſe of the Com⯑forter, which the Epiſtle exhorts to pray for, and which therefore our Church does pray for, in this Day's Collect. It is ſuitable to this Time, as it is the Promiſe of the Comforter the Apostles were now expecting.

WHITSUNDAY.

THIS Day is called Whitſunday, becauſe of that Light the Apoſtles were illuminated with by the Deſcent of the Holy Ghoſt; But it is chiefly ſo called, becauſe the new baptized were wont at this Time to be cloathed with White Garments.

It has the Name of Pentecoſt, becauſe there are Fifty Days between Eaſter and Whitſunday, as it was Fifty Days between the Paſſover and the Jewiſh Pentecoſt. Among the Jews it was celebrated, becauſe the Law was then given on Mount Sinai; and among the Chriſtians, becauſe on this Day the Holy Ghoſt was given to the Church.

[57]The laſt Sunday the Church, being as it were in Expectation of the Coming of the Comforter, prayed in the Collect that God would ſend him; but now the Comforter being come, ſhe prays in this Day's Collect, that God would ſend her a true Judgment in all Things, and everlaſting Joy in the Comfort of that Holy Spirit.

The EPISTLE is the Relation of the Won⯑derful Deſcent of the Holy Ghoſt upon the A⯑poſtles on this Day of Pentecoſt, when he ſat upon Each of them, in the Shape of Cloven Tongues like as of Fire, and gifted them with ſpeaking in all Languages, the wonderful Works of God.

The GOSPEL is very ſuitable for the Fe⯑ſtival as being our Saviour's Promiſe of the Com⯑forter, which the Epiſtle tells us he ſent down on his Church on this Day.

MONDAY in Whitſun-Week.

THE Collect is the ſame with that of Ye⯑ſterday, it having been always Cuſtomary in the Week following any great Feſtival, to re⯑peat ſome part of its Office.

THIS Week is not celebrated quite through in a Feſtival Manner, as was the Week of Eaſter; the former Part of it is only Feſtival, the latter Part is Eaſt. The former is Feſtival, becauſe of the Deſcent of the Holy Ghoſt, and becauſe alſo the Church at this Hugh, de Sanct. Vic. in V [...]g [...] l. pe [...]ec. Seaſon perform⯑ed the Office of Baptiſm to Converts: But the later was ſpent in Faſting, [58]becauſe of the Ember-Days, the Wedneſday, Fri⯑day, and Saturday following, which were always obſerved a Faſt, in Conformity to the Apoſtles faſting before Ordination, Act. xiii. 3.

AS then the Church at this Seaſon not only celebrates the Deſcent of the Holy Ghoſt but likewiſe performed the Solemn Acts of Baptiſm, and Ordination and alſo Confirmation at this Sea⯑ſon; ſo in her Offices for the Days, attending this great Feſtival, ſhe ſolemnizes the Feaſt, and Com⯑memorates the Church's Practice.

The EPISTLE mentions the Deſcent of the Holy Ghoſt upon the Gentiles, as Peter was prea⯑ching to them, and at the Cloſe it mentions Bap⯑tiſm, telling us how the Gentiles were Baptized in the Name of the Lord. The Epiſtle therefore is very agreeable to the Seaſon, in which we commemorate both the Deſcent of the Holy Spi⯑rit, and the Cuſtom of the Church of Baptizing at this Seaſon: And therefore it lays before the Newly Baptized, the Neceſſity of walking as Chil⯑dren of Light, and believing in Chriſt. For he that believeth ſhall not periſh, but hath everlaſting Life; but he that believeth not, is condemned al⯑ready, becauſe he hath not believed in the Name of the only begotten Son of God.

TUESDAY in Whitſun-Week.

THE Epiſtle, ſuitable to the Cuſtom of Bap⯑tizing at this Seaſon, and of Confirming which was alſo now uſed, is concerning Baptiſm [59]and Confirmation; and is alſo very proper for the Practice of the Church, at the latter Part of the Week, the Time of faſting and praying for an holy and regular Miniſtry. It tells us there⯑fore, that, when the Apoſtles had heard that Sama⯑ria had received the Word of God, they ſent to them Peter and John, who when they had laid their Hands on them, they received the Holy Ghoſt. Philip had Baptized them, but being only in the Inferior Orders, he could not give them Confir⯑mation, which was the Province of Peter and John, they being Biſhop or of the Higheſt Order. We may ſee therefore how agreeable this is to the Cuſtom of Ordaining at this Time; For it teaches us, that there is a Difference of Orders, becauſe there is a Difference of Power: Philip could baptize, but he could not confirm; which ſhews, that the Power of Ordaining (being at leaſt equally great with that of Confirming) can be lodged no where but in the Biſhop, or the higheſt Order. This Epiſtle then mentions Ba⯑ptiſm, the Deſcent of the Holy Ghoſt, Confirma⯑tion, and laſtly inferrs the Validity of an Epiſco⯑pal Ordination, which is going to be performed at this Time, and ſo is highly ſuitable to the Seaſon.

The GOSPEL, anſwerable to he Ember-Week, and the Ordination, ſhews which are the lawfully appointed Miniſters of God, which are not; which are the Shepherds of the Sheep, which are the Thieves and Robbers; Thoſe who enter not into the Sheepfold by Chriſt, who is the Door, and conſequently by thoſe whom Chriſt ſent, as he himſelf was ſent, but climbeth up ſome other Way, are the Thieves and Robbers.

The firſt Sunday after Trinity.

THE whole Time from Advent to Trinity-Sunday, having been chiefly ſpent in Com⯑memorating the moſt remarkable Tranſactions of our Saviour's Life and Death, the Offices ap⯑pointed by the Church were always anſwerable to the Occaſion: And having celebrated the My⯑ſteries of our Redemption, and propoſed to our Imitation the Example of our Lord, ſhe comes now in the Offices from Trinity Sunday, to Ad⯑vent, to inſtruct us in our Duty, that we may follow rightly the Example which has been gi⯑ven us. The Epiſtles and Goſpels therefore of the following Sundays are inſtructive of an Holy Life, teaching us the Road of Virtue, and how we may avoid the By-ways of Vice; And tho' they are not ſuited to the Sundays they were fixed to, as the others before Trinity-Sunday are to their reſpective Seaſons, that being im⯑practicable, yet the Office for each Sunday has generally an agreeable Harmony and Fitneſs in itſelf, the Collect, Epiſtle and Goſpel, having [63]for the moſt Part, ſome Likeneſs and Analogy to one another.

THE Collect conſidering, from a View of the rich Man's uncharitable Behavi⯑our in the Goſpel, Coll. The Weakneſs of our mortal Nature, and therefore how of our ſelves, Coll. we are able to do no good Thing; prays God that he would grant us the Help of his Grace, that Coll. we may keep his Commandments, or the Command⯑ment of loving our Brother, mentioned in the E⯑piſtle, which will enable us to Coll. pleaſe God both in Will and Deed.

The EPISTLE tell us, how God ſent his Son into the World, that he was the Propitiation for our Sins, and how after that, he gave us of his Spirit; by which is mentioned in ſhort, the great Acts of our Redemptions, viz. our Sa⯑viour's Brith and Death, and the Coming of the Holy Ghoſt; which by the Way is very ſuita⯑ble for the firſt Sunday after Trinity. From thoſe Acts of Love and Mercy, it exhorts to Charity, which the Rich Man in the Goſpel wanted. For the Apoſtle argues, if God ſo lov⯑ed us, we ought alſo to love one another: And that we cannot love God, but we muſt love our Brother alſo: That it is not enough to be holy in our Deſires and Thoughts, that we may Coll. pleaſe God in Will; but we muſt alſo be charitable to our Brethren Coll. that we may pleaſe him in Deed.

The GOSPEL is the Parable of Dives and [64] Lazarus, which tells us the Fate of the unmer⯑ciful and uncharitable; and which therefore both deters us from that Hatred, and excites us to that Love of our Brethren mentioned in the E⯑piſtle. For whoever would avoid being in Hell and in Torments, as Dives was, muſt not only not Epiſt. hate, but Love his Brother alſo. The Collect then prays that we may be able to do Good, or Deeds of Charity; the Epiſtle excites us to this great Duty, by ſhewing us the Love of God towards us; and the Goſpel threatens us with the Flames of Hell, and everlaſting Death, if we do it not.

The ſecond SUNDAY after Trinity.

THE Collect, as it were from theſe Words in the Epiſtle, and whatever we ask, we re⯑ceive of him, becauſe we keep his Commandments, &c. having acknowledged, that God never fails to help and govern thoſe whom he brings up in his ſtedfaſt Fear and Love; beſeeches him, to keep us under the Protection of his good Providence, that we may have a perpetual Fear and Love of his Ho⯑ly Name, that by the Former we may not dare to excuſe our ſelves from the great Supper men⯑tioned in the Goſpel, and may by the Latter have Grace readily to accept of the Invitation.

The EPISTLE excites us to Actions of Charity and Love to each other, and to the Love of God; and therefore adviſes us, out of the A⯑bundance and Affluence of Things God hath be⯑ſtowed on us, to be merciful to our poor and [65]indigent Brethren; in Imitation, as it were of the Man in the Goſpel, who brought into his Supper, the Poor and the Maimed, and the Halt and the Blind. For whoſ [...] hath this World's Good, and ſeeth his Brother have need, and ſhutteth up his Bowels of Compaſſion from him, how dwelleth the Love of God in him? It therefore Adviſes us not to love our Brethren in Word, neither in Tongue, as thoſe loved God, who excuſed them⯑ſelves from the great Supper, but to love them in Deed and in Truth, as God loved thoſe he invi⯑ted to it.

The GOSPEL is the Parable of the great Supper, in which is repreſented the wonderful Love of God to his indigent Creatures, in invi⯑ting them to the good Things of his heavenly Kingdom, and the Ingratitude of the Sons of Men, in not accepting of them.

The third SUNDAY after Trinity.

THE Collect conſidering that the Epiſtle and Goſpel ſhew that we are expoſed to many and great Dangers, prays that we may be defen⯑ded and comforted in all Dangers and Adverſities.

The EPISTLE mentions what thoſe Dan⯑gers are and ſhews what is requiſite to ſupport us under them. It tells us, the Dangers are the Devil and his Angels, who walk about, ſeeking whom they may devour; and that, by being hum⯑ble, ſober, and vigilant, and by caſting all our Care upon God, who careth for us, we may be a⯑ble to reſiſt them.

[66]The GOSPEL alſo, under the Parable of loſt Sheep, ſhews us the Dangers we are ex⯑poſed to, and that God careth for us, when we are in them. When the Devil, who is the roar⯑ing Lion in the Wilderneſs of this World, finds one of the Sheep of Chriſt wandering and ſtray⯑ing from the Flock, and not uſing that Vigilance the Epiſtle adviſes him to; he immediately ſeizes him, that he may devour him. But Jeſus Chriſt, the good Shepherd, who careth for his Sheep, goes after that which is loſt, untill he finds it; and then Sam. i. 17. delivers him out of the Jaws of the Lion, and brings him back to the Fold.

The fourth SUNDAY after Trinity.

THE Collect ſeems from a View of the blind Guides, mentioned in the Goſpel, to ac⯑knowledge God the Protector of all that truſt in him, and to be him without whom nothing is ſtrong, nothing is holy; and then conſidering the Suffer⯑ings of this preſent World, mentioned in the E⯑piſtle, and the Danger of meeting with the blind Guides in the Goſpel to carry us through them, it prays God, Goſp. Our Father which is merciful, Epiſt. that he would increaſe and multiply upon us his Mercy; that in⯑ſtead of the Guides in the Goſpel, Coll. He would be our Ruler and Guide, that we Coll. may ſo paſs through Things temporal, that we finally loſe not the Things eter⯑nal; or as the Epiſtle has it, That we may paſs through the Sufferings of this prefent World, to the Glory which ſhall be revealed.

[67]The EPISTLE mentions the Sufferings of the World, and tells us, That the whole Creation, nay even thoſe who had the firſt Fruits of the Spirit, groan and travel in Pain together; waiting for the Manifeſtation of the Sons of God, and the Re⯑demption of the Body.

The GOSPEL ſhews us the Way of obtain⯑ing what the Collect prays for: If we would have God multiply upon us his Mercy, we muſt be merciful as he is merciful, we muſt not judge nor condemn, but we muſt forgive, and we muſt be charitable: And if we would have him to be Coll. our Ruler and Guide in paſſing through Things temporal, we muſt guard againſt Blind-Guides, who are Leaders of the Blind; who together with thoſe they lead, fall both into the Ditch, and Coll. ſo fi⯑nally loſe the Things eternal.

The fifth SUNDAY after Trinity.

THE Collect is founded upon the Epiſtle and Goſpel, and begs of God the Peace of the World, that the Church may ſerve him in joy and godly Quietneſs.

The EPITLE ſhews the Method of acqui⯑ring what the Collect prays for. Epiſt. If we be all of one Mind, as were the Partners in the Goſpel; if as they did, we Epiſt. love as Brethren, and are ready Goſp. to come and help each other; if Epiſt. we be pitiful and Courtous, &c. Coll. we ſhall keep the Church in godly Quiet⯑neſs: [68]But, Epiſt. if we render Evil for E⯑vil, or Railing for Railing, we ſhall oc⯑caſion Schiſms and Diviſions, and put the Church into Diſorder and Confuſion.

The GOSPEL is the Miracle of the Draught of Fiſhes, when the Lord entered into Simon's Ship. Tho' they had toiled all the Night, and had taken nothing, yet at his Word they let down the Net; and when they had this done, they in⯑cloſed a great Multitude of Fiſhes, and their Net brake. Beda. Dom. 5. poſt Trin Corn. a Lapid in Lor. By the Ship is re⯑preſented to us the Catholick Church; by the Net the Catholick Faith; and by the Multitude of Fiſhes, the vaſt Numbers of Converts the Apoſtles ſhould bring over to the Chriſtian Religion, when they be⯑came Fiſhers of Men. So that by the Nets break⯑ing with the Multitude of Fiſhes, is repreſented to us how the Faith of the Church is rent and torn by Hereſies and Schiſms, which the Epiſtle cautions us, and the Collect prays againſt.

The ſixth SUNDAY after Trinity.

THE Collect prays for the love of God, that by loving him above all Things, we may ob⯑tain his Promiſes, which exceed all that we can deſire.

The EPISTLE tells us what theſe Promiſes are, and how we may acquire them. It aſſures us, we ſhall be planted into the Likeneſs of Chriſt's Reſurection, and that we ſhall live with him, provided, that we walk in Newneſs of Life, and have deſtroyed the Body of Sin.

[69]The GOSPEL alſo excites us to Newneſs of Life, by commanding us not ſo much to regard what was ſaid by them of old Time, as what our Saviour ſays unto us. And as the Epiſtle tells us, That our old Man is crucified with Chriſt; ſo the Goſpel tells us, That our Righteouſneſs muſt ex⯑ceed the Righteouſneſs of the Scribes and Phariſees, or elſe we ſhall not enter into the Kingdom of Heaven, or obtain the Promiſes which exceed all that can be deſired.

The ſeventh SUNDAY after Trinity.

THE Collect having acknowledged God, from a View of the Miracle in the Goſpel, to be the Lord of all Power and Might; and from our Saviour's Compaſſion to the hungry Multi⯑tude, to be the Giver of all good Things; prays God that he would graft in our Hearts the Love of his Name, increaſe in us true Religion, nouriſh us with all Goodneſs, and of his great Mercy keep us in the ſame.

The EPISTLE perſuades us to what the Collect prays for; and advices that we ſhould turn from being the Servants of Sin, to be the Servants of Righteouſneſs; that we may avoid the Wages of Sin, which is Death; and obtain the Gift of God, which is eternal Life through Jeſus Chriſt our Lord.

The GOSPEL is the Miracle of our Savi⯑our's Feeding the four Thouſand with ſeven Loaves and a few ſmall Fiſhes: Where we may obſerve [70]upon what Bottom the Church in this Day's Collect puts up her Petitions. By the ſtaying of the People ſo long, and their eager Deſire for the Doctrine of Chriſt, ſhe prays for the Love of God, and the Increaſe of true Religion; and from the Refreſhment of the Loaves, ſhe prays, that we may be nouriſhed with all Goodneſs. The Ritualiſts tell us, that thoſe of the People, who came from far, are a Repreſentation of thoſe, who hunger and thirſt after Righteouſneſs, which they have ſo long faſted from, and that therefore the Epiſtle anſwers exactly in ſaying, When ye were the Servants of Sin, ye were freed from Righteouſneſs.

‘Boys, in 7th Sunday, after Trinity. CHRIST's miraculous Feed⯑ing of many People with a few Loaves, is read in the Church e⯑very Year thrice; to wit, in Winter when Wheat is ſown; in Lent when it is in hopeful Spring; and in Harveſt, when it is ready for the Barn: The Reaſon hereof is manifold.’

‘Firſt, that in ſowing, ſeeing, and reaping our Corn, we might not aſcribe this wonder⯑ful Increaſe to the Fatneſs of our Land, or Greatneſs of our Skill, or Goodneſs of our Seed; but only to the Bleſſing of God, Pſ. clxxv. 16. Opening his Hand and fil⯑ling all Things living with Plenti⯑ouſneſs: Who doth every Year make a great Harveſt of a few Grains, as he did here make a great Feaſt of a few Loaves.’

‘2dly, That we may be well aſſured of Chriſt's Bounty towards all his Followers, [71] hungring and thirſting after Righteouſneſs, provi⯑ding for them abundantly, leaſt they faint in their Way: 1 Pet. v. 7. Caring for ſuch as caſt their Care upon him, as he pro⯑miſed in his Goſpel: Firſt ſeek the Kingdom of God and his Righteouſneſs, and then all o⯑ther Things ſhall be miniſtred unto you.’

‘3dly, That we may learn to uſe theſe tem⯑poral Bleſſings in Thankſgivings to God, in Hoſpitality towards the Poor; feeding ſuch as have nothing to eat; in Frugality taking up the Broken Meat, not ſuffering any of God's good Creatures unprofitably to be ſpoiled, or waſt-fully to be caſt away.’

The eighth SUNDAY after Trinity.

THE Collect prays, that God would put away from us all hurtful Things, and give us ſuch Things as are profitable to our Salvation.

The EPISTLE ſhews what is hurtful and what is Profitable: That it is hurtful to live after the Fleſh, and profitable, through the Spirit to mor⯑tify the Deeds of the Body; becauſe if we live af⯑ter the Fleſh we ſhall die; but if through the Spirit, we mortify the Deeds of the Body, we ſhall live.

The GOSPEL is careful that we be not drawn away, * to live after the Fleſh by Falſe Prophets. Epiſt. It therefore bids us beware of them, and then tells us how we may know them in Diſguiſe; You ſhall know them by [72]their Fruits; that is, you ſhall find that they Epiſt. live inwardly after the Fleſh, tho' outwardly, by a ſeeming Continence, Chaſtity, and Faſting, they appear to Epiſt. mortify the Deeds of the Body. And then, agreeable to the Epiſtle, which ſays, that they which live after the Fleſh ſhall die; it alſo deters from ſuch a Life and Converſation, by men⯑tioning the Puniſhment due, viz. that they ſhall be caſt into the Fire.

The ninth SUNDAY after Trinity.

THE Collect, conſidering the Fate of the Iſ⯑raelites in the Epiſtle, and how we are there adviſed to take heed leſt we alſo fall; Epiſt. and how the Steward in the Goſpel was turned out of his Stewardſhip, for unjuſtly ma⯑naging the Things he was intruſted with, prays God that he would ſend us, Coll. his Spi⯑rit to do always ſuch Things as be rightful; that we, who cannot do any Thing that is Good without him, more than could the Iſrael⯑ites in the Epiſtle, when they fell from their own Steadfaſtneſs, or the Steward in the Goſpel, when he became Unjuſt) may by him be enabled to live according to his Will.

The EPISTLE ſhews the Neceſſity of our being aſſiſted by God's Spirit, Coll. to do always ſuch Things as he rightful. The Iſraelites had obtained many Bleſſings, and taſted of the Coll. good Things of God, but when they Epiſt. luſted after evil Things, became Idolaters, Fornica⯑tors, [73] &c. and God's Spirit forſook them, they were overthrown in the Wilderneſs; wherefore let him that thinketh he ſtandeth, take heed leſt he fall.

The GOSPEL alſo teaches us, that the Spirit of God is always neceſſary to keep us in Coll. doing theſe Things that be rightful. Whilſt the Steward walked in the Spirit he was Faithful to his Lord; but when he ceaſed to be ſo guided, he became unjuſt. The Goſpel in this Parable runs parallel to the Epi⯑ſtle. The rich Man who had a Steward, is no other than God who is rich in Goodneſs towards all; and who committed his Bleſſings to the Iſraelites in the Epiſtle, as he did his Goods to the Steward in the Goſpel: As the Iſraelites in the Epiſtle, abuſed his great Goodneſs to them, ſo the Steward waſted his Goods; and as the Iſraelites were therefore overthrown in the Wil⯑derneſs, ſo was the Steward put out of his Steward⯑ſhip.

The tenth SUNDAY after Trinity

THE Collect having as it were before its Eyes the Gifts mentioned in the Epiſtle, ſome of which will always be neceſſary, for the Church prays God, Epiſt. Who wor⯑keth all in all, and divideth to every Man ſeverally as he will, that Coll. we may ask ſuch Things, or Gifts, as will pleaſe him, or be according to his Will, which worketh all in all.

[74] The EPISTLE is choſen from a View of the Goſpel; As the Goſpel mentions our Sa⯑viour's weeping over the City Jeruſalem, and lamenting, that the Things belonging to her Peace were hidden from her Eyes; ſo the Epiſtle in⯑ſtructs us as to Spiritual Gifts, and tells us, that whoever calleth Jeſus accurſed or oppoſeth Chriſt and his Religion, doth not ſpeak by the Spirit of God, and that no Man can ſay that Jeſus is Lord, or the Meſſiah, but by the Holy Ghoſt; and that all Manner of Gifts what-ever are from the ſame Spirit.

The GOSPEL is the Story of our Saviour's Weeping over the City Jeruſalem. The E⯑piſtle is parallel to it in ſeveral Places. The Goſpel tells us, that the Jews knew not the Things which belonged to their Peace; the Epiſtle there⯑fore concerning Spiritual Gifts would not have us Ignorant as they were; the Goſpel ſhews that our Lord, the Meſſiah of the World, was hid⯑den from their Eyes; the Epiſtle ſhews that they wanted the Holy Ghoſt, becauſe they were the Perſons who called Jeſus accurſed, and who would not ſay that Jeſus is the Lord.

SOME of the Ritualiſts obſerve, that be our Lord's Caſting them out that bought and ſold in the Temple, is repreſented, that the Lord will throw thoſe out of the Church, who are Buyers and Sel⯑lers of Holy Orders. And therefore the Epiſtle very ſuitably tells us before, that Spiritual Gifts cannot be given, much leſs ſold by Man; but they are the Gifts of the Holy Ghoſt, who di⯑videth to every Man ſeverally as he will.

[75]This Goſpel is read at this Seaſon becauſe in the Month of Auguſt the Temple was burnt, and in September the whole City was ſet on Fire, and ſo was our Lord's Prediction of it fulfilled.

The eleventh SUNDAY after Trinity.

THE Collect, as it were from the Mouth of the Publican in the Goſpel, God be merciful to me a Sinner, and from the Apoſtle in the E⯑piſtle Acts who obtained Mercy through the Epiſt. Grace of God, acknowledges God to be a God of Mercy and Piety and prays that God would mercifully grant unto us his Grace, as he did the Apoſtle in the Epiſtle that we may run the Way of his Commandments, and be made Partakers of his heavenly Treaſure.

The EPISTLE gives us the Apoſtle St. Paul for an Example of that Humility, which is recommended in the Goſpel. For, ſays he, I am the leaſt of the Apoſtles, that am not meet to be called an Apoſtle, becauſe I perſecuted the Church of God. Obſerve how anſwerable this is to the Publican in the Goſpel; the Publican ſtands afar of, and dare not ſo much as lift up his Eyes to Heaven. The Apoſtle with the ſame humble Mind, ſays, I am the leaſt of the Apoſtles, &c, T [...] Publican confeſſes that he's a Sinner; the Apoſtle, that he perſecuted the Church of God.

The GOSPEL, in the Parable of the Pha⯑riſee and the Publican, ſhews that they which ex⯑alt themſelves ſhall be abaſed, and they that hum⯑ble [76]themſelves ſhall be exalted. The boaſting Pha⯑riſee is an Inſtance of the Former, and the humble Publican is of the Latter. The Publican boaſts not with the Phariſee, that he is not as other Men are, Extortioners, unjuſt, &c. but he ſtands afar of and dare not ſo much as liſt up his Eyes to Hea⯑ven; and with a deep Senſe of his Guilt he ſmites upon his Breaſt, ſaying, God be merciful to me a Sinner. And therefore he went down to his Houſe juſtified rather than the Other.

The twelfth SUNDAY after Trinity.

THE Collect, conſidering our Saviour's Good⯑neſs in giving the Man in the Goſpel Speech inſtead of Dumbneſs, and Hearing inſtead of Deafneſs, prays for ſuch abundant Mercy, that we may be forgiven thoſe Things, whereof our Conſcience is afraid, and given theſe good Things, which we are not worthy to ask, but through the Merits and Mediation of our Saviour.

The EPISTLE ſeems to have been cho⯑ſen as ſuitable to the Goſpel; becauſe the Goſpel in its myſtical Meaning ſhews, that the Prieſts of the new Teſtament ſhould bring over to Chriſt's Doctrine, the Unbelievers of the World: It therefore ſhews, that God made the Apoſtles and their Succeſſors able Miniſters of the new Teſtament, and that the Miniſtration of Death, or the Miniſtry of the Law, was infe⯑riour to the Miniſtration of the Spirit, or the Miniſtry of the Goſpel. For in the Times of [77]the Former, it was only prophecy'd, that Iſaiah, Ch. XXXV. the Ears of the Deaf ſhould be opened, and the Tongue of the Dumb ſhould ſing, but under the Latter we ſee the Pro⯑phecy compleated.

The GOSPEL is the Hiſtory of our Lord's Curing the Deaf and Dumb, under which is couched a Luth. in Domin. 12 [...] Trin. myſtical Meaning. By the Deaf and Dumb is to be underſtood thoſe who hear not the Commands of God, nor ſpeak forth his Praiſe. And thoſe who bring them to Chriſt, and beſeech him to put his Hand upon them, are an Emblem of the Preachers of the Goſpel, who by the Charge of the Miniſtry committed to them, bring ſuch Dumb and Deaf to Chriſt, and to a Knowledge of their Duty.

The thirteenth SUNDAY after Trinity.

THE Collect, obſerving that both the Epi⯑ſtle and Goſpel ſhew, that Salvation, is by the free Promiſe of God, and not by the Jewiſh Law, acknowledges that of God's only Gift it com⯑eth, that we do unto him true and laudable Ser⯑vice; and then from theſe Words in the Goſpel, this do, and thou ſhalt live, it prays God, that we may ſo faithfully ſerve him in this Life, that we fail not finally to attain his heavenly Promiſes.

The EPISTLE treats of the Promiſe God made to Abraham and his Seed, which was, in thee ſhall all Nations be bleſſed. This was Promi⯑ſed [78]not to many Seeds but to his only, which Seed is Chriſt. It therefore tells us, that the Right of Inheritance was by that free Promiſe, and not by the Obſervation of the Jewiſh Law. Epiſt. For if there had been a Law given, which could have given Life, verily Righ⯑teouſneſs ſhould have been by the Law; But the Scripture hath concluded all under Sin, that the Promiſe by Faith of Jeſus Chriſt might be given to them that believe. Thoſe then only are ſaved who believe in Jeſus Chriſt, and there is no Sal⯑vation by the Jewiſh Law.

The GOSPEL ſhews us this Seed, viz. Chriſt, in whom all the Nations of the World are bleſſed, verifying the Promiſe, and ſaying, bleſſed are the Eyes which ſee the Things that ye ſee, &c. and by the following Parable moſt beautifully Points out to us, that Salvation and the Bleſſing promiſed, is not by the Jewiſh Law, but by Jeſus Chriſt the promiſed Seed. By Theophy. in Loc. Bed. in Dom. 13 poſt Trin. the Man who went down from Jeruſalem to Jericho, who fell among Thieves, &c. is to be underſtood the Sons of Adam, ſtript naked of their Innocence, and left al⯑moſt dead in their Sins. By the Prieſt and Le⯑vite paſſing by on the other Side, we have an Em⯑blem of the Weakneſs of the Jewiſh Law, in ta⯑king away Sins. For as the Epiſtle infers, it was not a Law that could give Life See the Epiſtle for Good-Fryday. For it is not poſſible that the Blood of Bulls and of Goats ſhould take away Sins. By the Good Samaritan is to be un⯑derſtood our bleſſed Lord, who according to the Promiſe, repaired our loſt Innocency, and bound up the Wounds of our Sins.

The fourteenth SUNDAY after Trinity.

THE Collect having as it were in view the Faith of the Samaritan Leper, the Hope and Confidence of the Ten, when they liſted up their Voices, and the Charity of our Lord in healing them, prays for the Increaſe of Faith, Hope, and Charity; and probably from their being cleanſed as they were going to the Prieſt, as Chriſt com⯑manded them, It alſo prays, and that we may ob⯑tain that which thou doſt promiſe, make us to love that which thou doſt command.

The EPISTLE is anſwerable to the Goſ⯑pel. For as the Goſpel gives us the Hiſtory of the ten Lepers, whoſe Diſeaſe is an Emblem of Sin, the Leproſie of the Soul; ſo the Epiſtle mentions the Subſtance, of which the Leproſie of the Ten was but the Shadow. For the Works of the Fleſh, ſays it, are Adultery, Fornication, Uncleannſes, Laſciviouſneſs, &c. And as the Goſ⯑pel tells us how the Leproſie of the Body was healed, ſo the Epiſtle tells us, how we may cure the Leproſie of the Soul: I ſay then walk in the Spirit, and ye ſhall not fulfill the Luſts of the Fleſh, &c.

The GOSPEL is the Hiſtory of the Ten Lepers. As our Lord was going to Jeruſalem, they met him, and prayed him to cure them of their Leproſie: Upon which he told them, to go ſhew themſelves unto the Prieſts; and it came to paſs, that as they were going, they were cleanſed. For Levit. iv. 2. it was com⯑manded, that whoever was cured of the Leproſie, ſhould go ſhew himſelf to the [80]Prieſt, that he might make the Offering which the Law required, and ſo be pronounced clean of the Leproſie.

NOW under this is couched, that when we are tainted with the Leproſie of Sin, we ſhould go to thoſe who are the Judges of the Uncleanneſs of the Soul, the Succeſſors of thoſe who judged of the Leproſie of the Body. ‘Bp▪ Hall. Whether an Act be ſin⯑full, or in what Degree it is ſuch; What Grounds are ſufficient for the comfortable Aſ⯑ſurance of Repentance, of Forgiveneſs; What Courſes are fitteſt to avoid the Danger of Re⯑lapſes Who is ſo like to know, ſo meet to judge, as our Teachers, who are the Cleanſers of the ſpiritual Leproſie, under their Maſter Chriſt?’ For they take away Sins, by the Power and Authority he endowed them with; not that they do that of themſelves, but through their Lord and Maſter, who cleanſed the Lepers as they went on their Way to the Prieſts, and who really 1 John i. 1. clean⯑ſeth us from all Sin: Agreeable to that in the E⯑piſtle, that they who are Chriſt's, or who walk in his Spirit, have crucified the Fleſh, with the Affe⯑ctions and Luſts.

The fifteenth SUNDAY after Trinity.

THE Collect, as it were from a View of the Falſe-Brethren in the Epiſtle, prays for the Preſervation of the Church; and conſidering their Failing, it acknowledges the Frailty of Man without God's Aſſiſtance: And then from a [81]deep Senſe of the great Danger of too much deſiring thoſe Goſp. Things which the Gentiles ſeek after, and the great Ne⯑ceſſity of Goſp. ſeeking firſt the Kingdom of God and his Righteouſneſs, it prays God, to keep us from all Things hurtful, and lead us to all Things profitable to our Salvation.

The EPISTLE, by giving us an Account of the Behaviour of thoſe mentioned in it, ſhews plainly, what is hurtful, and what is profitable to our Salvation. It tells of ſome who deſired to make a fair Shew in the Fleſh, by conſtraining others to be circumciſed. And this they did, that they might not ſuffer Perſecution for the Sake of The Em⯑perors Caius, Octavian and Tiberius, had given Li⯑berty to the Jews, to live according to their own Law, with⯑out Mole⯑ſtation, or Diſturbance through-out all the Roman Empire; So that if a Jew turned Chri⯑ſtian, he had the Privile⯑ges of a Jew, ſo long as he kept the ceremonial Rites of Moſes; Whereas they who taught that Ceremonies were abrogated, and that Men were juſtified only by Faith in Chriſt, wanted thoſe Pri⯑ledges, and were perſecuted by the Jews and Gentiles. Boys [...]n Lo [...], Chriſt, by which Words, the A⯑poſtle cautions his Galatians againſt the Practiſes of thoſe Chriſtians, who out of the Fear of being perſecuted for the Croſs, and of not carrying on their worldly Affairs, obſerved the Rites of the Jewiſh Law, and taught that Circumciſion was neceſſary. So then being ſo anxious after the Things of this Life, as to neglect or ſlight the Things of the other, are the hurtful Things here ſpoken of; and no doubt, if we become new-Crea⯑tures, as the Epiſtle adviſes, we ſhall poſſeſs thoſe Things which are profita⯑ble to our Salvation.

[82]The GOSPEL ſhew, that no Man can ſerve two Maſters, which ſpeakes the Impoſſibility of thoſe mentioned in the Epiſtle, pleaſing both the Chriſtian and the Jew, God and the World. It was their Practice to preach to the Jews the Do⯑ctrine of the Circumciſion, that they might avoid Perſecution, and enjoy in Eaſe the Things of the World; and the Doctrine of the Croſs to the Chriſtians, imagining that that was Suffi⯑cient to ſave them; But this Goſpel thews the Weakneſs and Folly of ſuch Pretences. For it aſſures us, we cannot ſerve God and Mammon. Would we therefore avoid being the Servants of Sin? We muſt take no Thought what we ſhall eat or what we ſhall drink, or wherewith all we ſhall be cloathed; leſt with the too anxious People in the Epiſtle, we become Goſp. Haters of God; but if we would be Goſp. Lovers of God, as St Paul ſtrives to make his Gala⯑tions, we muſt ſeek firſt of all the Kingdom of God and his Righteouſneſs, or firſt of all put on the New-Man, and become a Epiſt. New-Creature.

The ſixteenth SUNDAY after Trinity.

THE Collect, from the Example of St. Paul in the Epiſtle, praying for the Church of the Epheſians; and from our Saviour's Pity to the Widow, or the Church in the Goſpel prays God that he would cleanſe and defend his Church, and preſerve it evermore by his Help and Goodneſs.

The EPISTLE is an Inſtance of St. Paul, [83]praying for the Church of the Epheſians, that they might be ſtrengthned with Might by his Spirit in the Inner-Man, that Chriſt might dwell in their Hearts by Faith, and that they might be filled with all the Fullneſs of God. Thus the Apoſtle in Effect prays in the Epiſtle that the Church may obtain, what our Lord did for her in the Goſpel. And as the Epiſtle acknowledges that God is able to do exceeding abundantly above all that we can ask or think, ſo the Goſpel gives us an In⯑ſtance of this Power and Goodneſs in our Lord's raiſing up the Widow's Son, when ſhe neither ask'd, nor thought he would be raiſed.

The GOSPEL gives us an Inſtance of our Lord's Cleanſing, Defending, and Helping his Church, in the Story of his raiſing the Widow's Son to Life again, as they were carrying him on the Bier to the Grave. The Widow weeping for her Son, Bed. in Dom. 16 poſt. Trin. is an Em⯑blem of the Church, now a Widow, as it were in the Corporal Abſence of her Lord, weeping for her Sons, who are dead in their Sins; and the Lord's having Com⯑paſſion on her, and raiſing up her Son again, repreſents to us, that the Lord raiſes up thoſe who are dead in Sin, to a Life of Righteouſneſs, to the Comfort and Epiſt. Glory of the Church.

‘Boys, e [...] Ze [...]per. ABOUT the Fall of the Leaf Men ordinarily be more ſub⯑ject to Sickneſs and Mortality than at other Times of the Year; wherefore the Church hath alloted fitly this Scripture for this Seaſon, as a Sick Man's Salve, to com⯑fort [84]us againſt Diſeaſes and Death. Intimate⯑ting that Chriſt is the only Health of all the Living, and everlaſting Life of all ſuch as die in him.’

The ſeventeenth SUNDAY after Trinity.

THE Collect prays that God's Grace may always prevent and follow us, and that he would make us, after the Example of our Lord curing the dropſical Perſon on the Sabbath Day, to be continually given to all good Works.

The EPISTLE makes mention of ſome of thoſe good Works the Collect prays for, and thereby Anſwers to the Parable of thoſe who were bid⯑den to the Marriage, and exhorts us to Humi⯑lity and Meekneſs; telling us as it were, that when we are bidden to the Wedding, we ſhould behave with all Lowlineſs and Meekneſs, with long-ſuffering, forbearing one another in Love, not aiming at a Seat in the higheſt Room, as did the People in the Goſpel, but endeavouring to keep the Unity of the Spirit, in the bond of Peace.

The GOSPEL in the Parable ſhews the Diſeſteem and Diſcredit that attend Pride and Haughtineſs, and the Advantage and Profit of Humility and Meekneſs. For whoſoever exalteth himſelf ſhall be abaſed, and he that humbleth him⯑ſelf ſhall be exalted.

The eighteenth SUNDAY after Trinity.

THE Office of this Day relates to the Cler⯑gy, and has been choſen very ſuitably by the Church. For as this Sunday often happens to be the Sunday of Ordination, after the Em⯑ber-Eaſt in September, ſo nothing could be more ſuitable to the Seaſon than the preſent Office.

THE Collect prays for God's Grace to with⯑ſtand the World, the Fleſh, and the Devil; and foraſmuch as the Goſpel tells us, That we muſt Love the Lord our God with all our Heart, and all our Mind, it therefore prays God, That with pure Hearts and Minds we may follow him the only God.

The EPISTLE tells us, what Qualificati⯑ons are more eſpecially required in thoſe to be admitted to holy Orders; that they ſhould have Utterance, and Knowledge, and come behind in no Gift.

The GOSPEL tells us, how our Saviour anſwered the Queſtion of the Lawyer, and how he put the Phariſees to ſilence, ſo that none of them was able to anſwer him a Word. Which teaches us how the Miniſters of Chriſt ſhould be qualified; that 1 Pet. iii▪ 15. they ſhould be able to give an anſwer to e⯑very one that asks them a Reaſon of the Hope that is in them; and to confute the Gain-ſayers.

The nineteeth SUNDAY after Trinity.

THE Collect, conſidering the Epiſtle and Goſpel, prays that the holy Spirit of God, (whereby, as the Epiſtle tell us, We are ſealed to the Day of Redemption,) may in all Things direct and rule our Hearts; that we may avoid that Blindneſs of Heart mentioned in the Epiſtle, and not think Evil in our Hearts, as did the Scribes in the Goſpel.

The EPISTLE is anſwerable to the Goſ⯑pel, and ſhews that the Gentiles, before their Converſion, were, like the Sick of the Palſie in the Goſpel, lying in Sin, which the Palſie is an Emblem of. But after they had learned Chriſt, they laid aſide the old Man, and put on the new Man, which after God is created in Righteouſneſs and true Holineſs: They were not ſtill in their Underſtandings darkned, but were renewed in the Spirit of their Mind.

The GOSPEL is the Hiſtory of our Savi⯑our's Curing the Sick of the Palſie, who was brought to him on a Bed; to whom alſo he gave Remiſſion of Sins. Bed. in Dom. 19 poſt Trinit. This is a lively Repreſentation of a Man living diſſolutely, and as the Epiſtle ſays of the Gentiles, alienated from the Life of God, and given over unto Laſciviouſneſs, and all Uncleanneſs. But our bleſſed Lord cures him, as he did the Gentiles in the E⯑piſtle, Epiſt. by putting of the old Man, which is corrupt according to the deceitful Luſts, and renewing him in the Spirit of his Mind. And when he Goſp. riſes up and [87]walks from his Sins, and hath Epiſt. put on the new Man, which after God is created in Righteouſneſs and true Holineſs, then he is able to perform the Advice of the Epiſtle, and to let all Bitterneſs, and Wrath, and Anger, and Clamour, &c. be put away from him.

The twentieth SUNDAY after Trinity.

THE Collect conſidering the Fate of them who would not come to the Marriage, prays that we being ready both in Body and Soul, may chearfully fulfill God's Commands, and be obedient to his Will, as the Epiſtle adviſes.

The EPISTLE perſuades, as it were, to make ready for the Wedding; that we walk cir⯑cumſpectly; that we be not unwiſe, as thoſe were who were invited, but underſtanding that it is the Will of the Lord we ſhould come to the Wed⯑ding; that we ſhould not be drunk with Wine; but be filled with the Spirit, the Wedding Gar⯑ment required in the Goſpel.

The GOSPEL is the Parable of the King, who made a Marriage for his Son. Under which is ſignified, that God ſent his Servants to invite the Jews to the good Things he had provided for them in Heaven: But when they behaved ſo ungratefully to his Servants, he came and de⯑ſtroyed thoſe Murderers, and burnt up their City Jeruſalem. Then ordered he his Servants, the Apoſtles, (who whilſt the Jews were invited [88]and expected at the Wedding, were Mat. x. 5. not to go into the Way of the Gen⯑tiles,) to go into the Highways, viz. among the Gentiles, and call them to the Marriage; which they did, and ſo the Wedding was furniſhed with Gueſts. But tho' many were called, yet but Few were choſen. Thoſe who came not in the Wed⯑ding Garment of an holy Life, but cloathed only with a dull. unactive Faith, were thrown into outer Darkneſs.

The twenty firſt SUNDAY after Trinity.

THE Collect, from our Lord's Compaſſion on the Nobleman's Son in the Goſpel, ha⯑ving acknowledged the Lord to be merciful, be⯑ſeeches God, from a View of the Nobleman's Faith, and the Cure thereby wrought, that he would grant to his faithful People pardon, that they may be cleanſed from all their Sins: And from a Conſideration of the Diſquietudes and Troubles of the Chriſtian Warfare, mentioned in the E⯑piſtle, it prays for Peace, that we may ſerve God with a quiet Mind.

The EPISTLE ſhews the Enemies we have to combat in our ſpiritual Warfare, and puts us into the Method of acquiring that Peace and Quiet the Collect prays for, notwithſtanding we are ſurrounded with them in the moſt hoſtile Manner. For it adviſes us to be ſtrong in the Lord, and in the Power of his Might.

The GOSPEL is an Account of the Noble⯑man, [89]who deſired Jeſus to go down to Caperna⯑um to heal his Son who was a dying; to whom Jeſus ſaid, go thy way, thy Son liveth. By Theophy. in Lo [...]. this is repreſented to us, that when our dear and immortal Souls are aſſaulted with Evils and Temptations almoſt to death, and we come to our Lord, and beg him to relieve us, he ſends us the Aid and Aſſi⯑ſtance of his holy Spirit: So that Pſal. lx. when God ariſes his Enemies are ſcattered, and they which hate him flee before him. Wherefore when we are ſurrounded with the Fi⯑ery Darts of the Devil, Epiſt. let us be ſtrong in the Lord, and in the Power of his Might.

The Twenty-ſecond SUNDAY after Trinity.

THE Collect, imitating St. Paul, praying for the Church of the Philipians in the Epiſtle, prays God, the King in the Goſpel, who took an Account of his Servants, to keep his Houſehold, the Church, in continual Godlineſs, that through his Protection it may be free from all Adverſities, and devoutly given to ſerve him in all good Works, to the Glory of his Holy Name, through Jeſus Chriſt our Lord, viz. ſuch Epiſt. good Works as the Apoſtle tells us in the Epiſtle, God had begun in the Philipians, and ſuch as at the End of this Epiſtle are called the Fruits of Righteouſneſs, which are by Jeſus Chriſt, to the Glo⯑ry and Praiſe of God.

The EPISTLE ſhews the Love and Charity of St. Paul to the Church of the Philipians, for [90]God, ſays he, is my Record, how greatly I long af⯑ter you all, in the Bowels of Jeſus Chriſt. And then he prays with ſuch a Spirit of brotherly Kindneſs, as is required in the Goſpel, that their Love may abound yet more and more; that they may be Sincere and without Offence, 'till the Day of Christ, or Goſp. or till the King come to take an Account of his Servants.

The GOSPEL is the Parable of the unmer⯑ciful Servant, which is grounded upon a Queſtion of Peter to our Lord, How often ſhall my Brother ſin againſt me, and I forgive him? till ſeven Times? Jeſus ſaith unto him, I ſay not unto thee until ſeven Times, but until ſeventy Times ſeven: Therefore is the Kingdom of Heaven, &c. in which Para⯑ble is ſhewn the great Mercy of God, in forgiv⯑ing us ſuch infinite Numbers of Sins, and our Unmercifulneſs in not forgiving each other a pet⯑ty Treſpaſs; And it alſo ſhews the grievous Con⯑ſequence of ſuch unbrotherly Treatment, viz. that the cruel and unmerciful will the delivered to thoſe everlaſting Tormentors, the Flames of Hell, where they can never pay the Debt of their Sins.

THE Collect then prays, that we may ſerve God in good Works; the Epiſtle ſhews what theſe good Works are, viz. ſuch as God had begun in the Philipians, that their Love might abound more and more to each other, in Knowledge, and in all Judgment; that they might approve, &c. And the Goſpel gives us an Example of good Works in the King mentioned in it, and threatens us with eternal Miſery if we do not follow it.

The twenty-third SUNDAY after Trinity.

THE Collect prays, that God would be ready to hear the devout Prayers of his Church, and that he would grant her the Petitions Jam. xvi. ſhe asks in Faith.

The EPISTLE takes Notice of two Sorts of People, the one of which has their Converſa⯑tion in Heaven, the other Minds earthly Things; the one pays the Tribute of a holy Life to God, the other makes a God of their Belly: The one at the Reſurrection ſhall have a Body faſhioned like unto the Body of their Saviour, the other ſhall end in Deſtruction.

The GOSPEL teaches us to render unto Cae⯑ſar, the Things that are Caeſar's, and unto God, the Things which are God's. Some of the Ritu⯑aliſts obſerve, that as we are commanded by our Lord, to render unto Caeſar, the Things which are Caeſar's, and are therefore to render him a Tri⯑bute with his own Image upon it; ſo we are likewiſe to render unto God, the Things that are God's; by rendring him, as the Epiſtle recom⯑mends, the Tribute of a pure and holy Soul, which is ſtamped with his own Image; and if we conform our ſelves here to the Image of Chriſt, He ſhall hereafter Transform our Epiſt. vile Body, that it may be like unto his glorious Body.

The twenty fourth SUNDAY after Trinity.

THE Collect having before its Eyes in the Goſpel, the Story of our Saviour's raiſing up the dead Maid to Life again, and healing the Woman of her Diſeaſe; prays therefore that God would in like Manner abſolve his People from their Offences, and of his ſame bountiful Goodneſs deliver them from the Bands of their Sins.

The EPISTLE gives and Account of the Converſion of the Gentiles at Colloſſe, and ſhews St. Paul praying for their Continuance and Growth in the Faith, and that they may be thankful to the Father who made them meet to be Partakers of the Inheritance of the Saints in Light. The Epiſtle therefore, as it mentions the Con⯑verſion of the Gentiles, and what they owe to God for it, is very ſuitable to the Goſpel.

The GOSPEL is the Story of the Woman that was cured of the Iſſue of Blood, and of Ja⯑irus's Daughter, who was raiſed from the Dead. The Woman was a Gentile, the Maid was a Jew: The Woman had been ill twelve Years, the Maid was twelve Luke viii. Years old: The Woman was cured of her Diſeaſe, as Jeſus was going to cure the Maid. Obſerve then the Myſtery in the Jews and Gentiles. As the Woman was taken ill when the Maid was born, ſo the Gentiles degenerated into Idolatry when the Jews believed in the Loyns of Abra⯑ham. As Jeſus went down to heal the Maid, and in the Going, the Woman was firſt healed; [93]ſo Jeſus came firſt to the Jews, but the Gentiles firſt believed and were ſaved. And as at laſt he went down to the Ruler's Houſe, and raiſed his Daughter from the Dead, ſo in the End the Jews alſo ſhall be converted.

The twenty fifth SUNDAY after Trinity.

THIS Sunday being the Fore-runner of Ad⯑vent, the Church hath ordered the Office of this day, to have Relation to our Saviour's Coming into the World; that we may be put in mind of the Seaſon, and [...].

THE Collect [...] may bring forth [...] Coming of our Lor [...] [...].

THE Portion [...] is very ſuitable to [...] Prophecy of our [...] Days come ſaith the [...] David a righteous Branc [...] [...] Name, whereby he ſhall be [...] OUR RIGHTEOUSN [...] [...]

The GOSPEL has been [...] the Sake of theſe Words in [...] This is of a Truth that Prophet [...] [94]into the World. Which Words make it very ſuitable to this Sunday, which is the immediate Fore-runner of Advent. There is alſo another Reaſon of its being read now, which ſee in the ſeventh Sunday after Trinity.