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Saviour surrounded by poverty and meanness, they yet offered him profound adoration, as a spiritual Saviour and King.

Q. What useful instruction does this festival afford?

A. The wise men of the East, though distinguished for their learning and high stations, readily followed what they believed to be the direction of God, pointing out to them, by the miraculous appearance of a star, the humble Saviour who was born to the world. Hence we should learn the duty of employing all the advantages of birth and station to the noble purposes of religion and piety; we should learn, at all times readily to obey the commandments of God, whatever difficulties may oppose us, whatever censure or ridicule may assail us, whatever sacrifice we may be required to make. Like the wise men who humbly worshipped the new-born Saviour, we should also worship him whom, by faith, we may discern full of grace and truth; and, offering him the homage of our hearts, place ourselves under his guidance and direction, as our divine Instructor, Redeemer, and King.

Q. What virtues may the offerings which the wise men made to the Saviour be considered as denoting?

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A. Gold, which is the common standard of those good things we enjoy, and wherewith we may relieve the wants of the poor, is a fit emblem for charity and works of mercy, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God." David's desiring that his prayer "might be set before God as incense," and the prayers of the saints as the smoke of the incense,' ascending up before God" show us how fitly our addresses to heaven are represented by frankincense; and the chief use of myrrh being to preserve dead bodies from putrefaction, this may be considerd as an emblem of that holy mortification and self-denial whereby we" present our bodies a living sacrifice, holy, acceptable unto God." The offerings with which the Christian, therefore, should glorify his Saviour, are works of charity or mercy, prayer and mortification.

Q. How may we make our riches subservient to the purposes of charity and mercy, and thus render them an acceptable offering to our blessed Saviour?

A. Wo make our riches an acceptable offering to Christ, when we apply them to providing for the comfort and hapPhilip. iv. 18. g Psal. cxli 2

A Rev. viii. 4.

i Rom. xii. 1

piness of our families; to the benefit of pious and benevolent institutions; to the relief of the poor and necessitous; and in fine, when we faithfully use them as gifts intrusted to us by God, to whom we are to render an account of our stewardship.

Q. When will our prayers be acceptable to God?

A. Our prayers, to be acceptable to God, must be offered with such constancy and fervour as will show that we are earnestly desirous of the blessings that we seek, and yet with such modesty and humility as will loudly proclaim our sense of our own unworthiness, and of the infinite condescension of God, in permitting us to approach his throne. Above all, our prayers must be offered with faith, with a firm reliance that, when we perform the conditions on which God has suspended the gift of his favours, he will bestow them upon us, in such a manner, and in such a proportion, as he sees most for our good.

Q. When will our self-denial and mortification be an acceptable offering to God?

A. The duty of self-denial will be acceptable to God, when it leads us not only to abstain from all outward acts of sin, but to resist and endeavour, through divine grace, to overcome our sinful passions and inclinations; and accordingly, sedulously to avoid all those indulgences which expose us to temptation, and strengthen the dominion of sin in our hearts. Q. With what dispositions should we commemorate the manifestation of our Saviour to the Gentiles?

A. The manifestation of the Saviour to the Gentile world, by which gracious dispensation of God we have been "called out of darkness into his marvellous light," should be commemorated with lively gratitude, with firm resolutions to walk worthy of our holy vocation, and with earnest prayer to God, that he would be pleased to extend the light of salvation to those who still sit in darkness and the shadow of death.

CHAPTER XII.

Of the SUNDAYS after the EPIPHANY.

Q. WHAT is the design of the Church in her proper services for the Sundays after the Epiphany?

A. As the design of the Church, in all her proper Services from Christmas to Epiphany, appears to be to set forth the humanity of the Saviour, and to manifest him in the flesh; so, during the Sundays after the Epiphany, her design appears to be to display his divinity, by recounting to us in the gospels, some of his first miracles and manifestations of his divine power. The design of the epistles is to excite us to imitate Christ as far as we can, and to manifest ourselves to be his disciples, by a constant practice of all Christian virtues.

CHAPTER XIII.

Of SEPTUAGESIMA, SEXAGESIMA, and QUINQUAGESIMA SUNDAYS.

Q. WHY were these Sundays so called?

A. The first Sunday in Lent being called Quadragesima, being the fortieth day before Easter, the three preceding Sundays were denominated, from the next round numbers, Quinquagesima, fiftieth; Sexagesima, sixtieth; and Septuagesima, seventieth day before Easter.

Q. What appears to be the design of the Church in these Sundays?

A. The design of the Church in these Sundays, is to call us from the feasting and joy of Christmas, to prepare for the fasting and humiliation proper for the approaching season of Lent; to bring us from thinking on the manner of Christ's coming into the world, to reflecting on the cause of it-our own sins and miseries; that so, being convinced of the reasonableness of punishing and mortifying ourselves for our sins, we may the more strictly and religiously apply our

selves to the duties of humiliation, mortification, and repentance, during the season of Lent.

Q. What have you to remark in regard to the epistles and gospels for these Sundays?

A. The epistles for each of these three days are taken out of St. Paul's Epistles to the Corinthians. The two first persuade us to acts of mortification and penance, by proposing to us St. Paul's example; and because all acts of self-denial, unless founded upon charity, or a principle of love to God, and submission to his institutions, profit nothing, the Church, in the epistle for Quinquagesiina Sunday, sets before us this exalted virtue of Christian love and unity. The design of the gospels is the same with that of the epistles.

CHAPTER XIV.

THE CONVERSION OF ST. PAUL, JANUARY 25.

A FESTIVAL.

Q. WHAT festival doth the Church this day celebrate? A. The Church this day celebrates the conversion of St. Paul, who was a chosen vessel to bear God's name before the Gentiles, and kings, and the children of Israel. He was not of the number of the twelve; yet, for his extraordinary eminence in the ministry of the Gospel, he was styled an apostle.

Q. Why is St. Paul commemorated by his conversion? A. St. Paul is not commemorated, as the other apostles are, by his death or martyrdom, but by his conversion; because, as it was wonderful in itself, so it was highly beneficial to the Church of Christ. By his indefatigable labours he contributed very much to the propagation of the Gospel throughout the world; and while other apostles had their particular provinces, he had the care of all the churches.

Q. What have you to remark concerning the epistle and the gospel for the day?

j Acts ix. 15.

A. The epistle relates the conversion of St. Paul; and the gospel exhibits the eminent reward of those who, like this apostle, shall steadily adhere to the Saviour, and labour in his service.

Q. Give an account of the birth-place, parentage, and education of St. Paul.

A. St. Paul was born at Tarsus, the metropolis of Cilicia, a city famous for riches and learning, whose inhabitants enjoyed the franchises and liberties of Roman citizens. His parents were both Jews, and of the tribe of Benjamin ; so that he was an Hebrew of the Hebrews. He first engaged in the occupation of tent making, the Jews esteeming it a disgrace not to bring up their children to some useful trade, both as a security from idleness, and a resource against poverty and misfortune. He was educated also in the learning of his city; and afterwards removed to Jerusalem, where he became a scholar to the great rabbi Gamaliel. We find him described by two names, Saul and Paul; the one Hebrew, relating to his Jewish original; the other Latin, assumed by him, as some think, at his conversion, as an act of humility, styling himself less than the least of all saints.

Q. Was not St. Paul a violent persecutor of the Church before his conversion?

A. Inflamed by the fiery spirit of the sect of the Pharisees in which he was educated, and transported by the zeal of his own temper, he violently opposed all those who were esteemed enemies to the Mosaic economy. He accordingly persecuted the Christians with great fury, breathing out threatenings and slaughter against the disciples at Jerusalem, making havock of the Church, and procuring a commission to imprison the Christians at Damascus.' It appears also, that he was accessary to the death of the holy martyr St. Stephen."

Q. What were the circumstances of St. Paul's conversion to the Christian faith?

A. On his journey to Damascus, there suddenly shone round about him a light from heaven, above the brightness of the sun. Amazed and confounded, he and his companions fell to the ground; and at the same time a voice from heaven called to him, 66 Saul, Saul, why persecutest thou me?" To which he replied, "Who art thou, Lord ?" The voice replied, "I am Jesus of Nazareth, whom thou persecutest." Trembling and astonished, Saul inquired, "Lord, what wilt

k Acts xxii. 3; xvi. 37.

7 Acts viii. 3; ix. 1, 2.

m Acts viii

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