Q. Were these annual solemnites early practised in the church?

A. It is certain they were very ancient, though when they first began is not exactly known. In the acts of the martyrdom of St. Ignatius, we find that those that were eye-witnesses of his sufferings, for this reason published the day of his martyrdom; (which, according to learned men, happened about the year 110), that the church of Antioch met together at that time to celebrate the memory of such a valiant combatant and martyr of Christ. After this we read of the church of Smyrna giving an account of St. Polycarp's martyrdom, (A. C. 168,) and of the place where they had entombed his bones, and withal professing that they would assemble in that place, and celebrate the birth-day of his martyrdom with joy and gladness; both in memory of what he suffered, and for the exercise and preparation of those that might hereafter suffer.

Q. Why did they call the days of their death their birth day?

A. Because they looked upon those as the true days of their nativity, wherein they were freed from the pains and sorrows of a troublesome world; placed out of the reach of sin and temptation, delivered from this valley of tears, these regions of death and misery; and born again unto the joys and happiness of an endless life, an inheritance incorruptible that fadeth not away.

Q. How ought we to observe the Festivals of the

church?

A. In such a manner as may answer the end for which they were appointed: that God may be glorified by an humble and grateful acknowledgment of his mercies, and that the salvation of our souls may be advanced, by firmly believing the mysteries of our redemption; and

by imitating the example of those patterns of piety that are set before us.

Q. What manner of keeping these days answers these ends?

A. We should constantly attend the public worship, and partake of the blessed sacrament, if it be administered. In private we should enlarge our devotions, and suffer the affairs of the world to interrupt us as little as may be. We should particularly express our rejoicing by love and charity to our poor neighbours. If we commemorate any mystery of our redemption, or article of our faith, we ought to confirm our belief of it, by considering all those reasons upon which it is built; that we may be able to give a good account of the hope that is in us. We should from our hearts offer to God the sacrifice of thanksgiving, and resolve to perform all those duties which result from the belief of such an article. If we commemorate any saint, we should consider the virtues for which he was most eminent, and by what steps he arrived at so great perfection; and then examine ourselves how far we are defective in our duty, and earnestly beg God's pardon for our past failings, and his grace to enable us to conform our lives for the time to come to those admirable examples that are set before us.

Q. What command is there concerning the manner of observing Festivals under the law?

d

A. That they should not appear before the Lord empty. Every man should give as he is able, wherein is contained the special duty of all, when they came to worship God at these feasts, viz. to bring a present, a heave-offering; which was a kind of tribute of thankfulness unto God, and withal an acknowledgment of his

d Deut. xvi. 16, 17.

supreme dominion over all. According to this rule, at the feast of the passover, the Jews brought a sheaf of the first-fruits of their harvest unto the priest, and he was to wave it before the Lord: and, until this was done, they might eat no corn in the green ear. And at this feast they paid their firstlings and tithes of cattle. At the feast of Pentecost, when harvest was ended, they brought two wave loaves of their new corn, at which time also they paid tithes of corn, so much as was threshed; and a tribute also of a free-will offering of their hand. To this may be referred the precept of not gathering their land clean, but that something should be left to the poor to glean; which was a secondary offering to God himself. At the feast of tabernacles they offered first-fruits and tithes of wine and oil, which was the offering of that season; and in the commandment of this feast, we also find a precept of not gathering the grapes and fruit clean, in behalf of the poor.f

Q. How far are Christians obliged to any imitation in this particular?

A. They are certainly bound not to appear before the Lord with empty hands. It is not enough to give at other times, but it is a proper part of the worship to be practised at holy seasons. For the actions of men in holy assemblies are not like their private actions at other times; for all the actions in public are to be accounted as one action of the whole body, every prayer, the of all as one.

Q. How are Festivals profaned?

prayer

A. When they are not regarded nor distinguished from common days; when they are made instruments of vice and vanity; when they are spent in luxury and

e

Lev. xiii. 17, 22.

Deut. xxiv. 21.

debauchery; when our joy degenerates into sensuality, and we express it by intemperance and excess. And it is a very great aggravation of our sins, at such times, to abuse the memory of the greatest blessings, by making them occasions of offending God.

Q. What are the advantages of a serious observation of Festivals?

A. It testifies our great regard to the institutions of the church, and our obedience to our spiritual superiors, to whom we ought to submit, as to those that watch for our souls. It fixes in our thoughts the great mysteries of our redemption. It fills our hearts with a thankful sense of God's great goodness. It raises our minds above the world, and inures us to a sober frame and temper of soul. It kindles a prudent zeal and fervour in performing the offices of religion; and is very apt to produce a readiness to do or suffer any thing for the name of Jesus.

THE PRAYERS.

FOR A RIGHT OBSERVATION OF HOLY-DAYS.

ALMIGHTY God, who hast established in thy church pastors, and teachers, and governors, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ;" make me careful to observe all those days set apart for thy worship, and dedicated to thy service, as a great relief to the infirmity of my nature, which is not capable of an uninterrupted contemplation of thee. Let not the affairs of this life, nor my eagerness in obtaining the good things of it, so far

engross my thoughts, as to make me neglect those happy opportunities of working out my own salvation. Let not the love of pleasure prevail upon me to consume them in sensual enjoyments; but grant that my rejoicing may be accompanied with temperance and moderation, and dispose my mind, by all the refreshments of my body, to serve thee with greater diligence and cheerfulness all my days. Make me constant at these Holy Seasons, in attending thy public worship, and let me enter thy house with composed behaviour, and with a thankful and devout temper of mind. Let me hear thy word with serious attention, and with a particular application of it to the state of my own soul. Let me approach thy altar with fervent and heavenly affections, and with firm resolutions of better obedience. Let me commemorate the mysteries of my redemption with profound humility with exalted thoughts of thy wonderful goodness, and with thankful acknowledgments of thy great love demonstrated to the sons of men. Let the lives of thy saints raise me above the pleasures of sense; and let the pattern of their piety and devotion, their humility and charity, their meekness and patient sufferings, be always so lively imprinted upon my mind, that I may transcribe their example in my life and conversation : that thus observing these days of rest here below, I may celebrate an eternal rest with thee hereafter in thy heavenly kingdom, through Jesus Christ our Lord. Amen.

FOR THE IMITATION OF THE SAINTS.

O LORD God, in whose sight the death of thy saints is precious, and though their departure is taken for misery, yet is their hope full of immortality: let the memory of what they endured, support thy servants who are