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afk him in the Sense of my own Weakness and Infirmities, as knowing without his continual Inspirations I can desire nothing that is good, or do any Thing that is acceptable to thee: Otherefore let him be with me, and remain with me, and most powerfully aslift and support me in all Trials and Temptations when I most need his Help.

Let him be unto me a Spirit of Sanctification to purify my corrupt Nature, a Spirit of Counsel in all Difficulties, of Direction in all Doubts, of Courage in all Dangers, of Constancy in all Persecutions, of Comfort in all Troubles, especially in Times of Sickness and at the Hour of Death, and of Submission and Resignation to thy Holy Will and Pleasure in all Afflictions that are most grievous to Flesh and Blood.

Leave me not a Moment to my own human Frailty without his Assistance; but let him constantly inspire me with Fear, Love, and Devotion towards thee ; with Truth, Justice, and Charity towards my Neighbour; and with Abstinence and Sobriety towards myself. And because I live in cvil Times, and am in Danger of being deceived by the Wiles and false Pretensions of Men, let him be also unto me a Spirit of Wisdom and Conduct, and Discretion, that in all my Conversations I may be able to discern Truth from Hypocrisy, and sincere, undesigning, and faithful, from false, designing, and flattering Friends.

Furthermore I beseech thee, let him be unto me a Spirit of Patience under all Crosses and in all Pro. vocations; a Spirit of Trust and stedfast Repose of Mind in thy Care and Providence; a Spirit of Forgiveness to my Enemies; a Spirit of Humility to make me quiet and easy in myself, meek and gentle to others, and to free me from all the Sin

and Torment of Pride, Envy, and Ambition; and, finally, so let him guide me and govern me through the Q. 4

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whole Course of my short Life here, that I may
not fail to obtain everlasting Life, through Jefus
Christ our Lord. Amen.

V.
T is very meet, right, and

my

bounden Duty,

Thankfc giving for the Descent of

Ghost,

the Holy Thanks unto thee, O Lord, holy Father, Almighty

Everlasting God, through Fesus Christ our Lord, according to whose most true Promise, the Holy Ghost came down as at this Time from Heaven, with a sudden great Sound, as it had been a mighty Wind, in the Likeness of fiery Tongues lighting upon the Apostles, to teach them and to lead them into all Truth; giving them both the Gift of divers Languages, and also Boldness, with fervent Zeal, constantly to preach the Gospel unto all Nations, whereby we have been brought out of Darkness and Error, into the clear Light and true Knowledge of thee, and thy Son Jesus Chrift: Therefore with Angels and Archangels, and with all the Company of Heaven, 1 laud and magnify thy glorious Name, evermore praising thee, and saying, Holy, Holy, Holy, Lord God of Hofts, Heaven and Earth are full of thy Glory. Glory be to thee, O Lord most High. Amen.

CH A P. XXII.

Monday in Whitsun-Week.
Q. WHAT fbew's the great Solemnity of the Fes-

tival we commemorate at this time?
A. The particular Care the Church hath taken to
set apart this and the following Day for the Exer-
cise of religious Duties; to the End that we might
have Leisure to offer up our Praises and Thankf-
givings to God, for that perfect Discovery he hath

made

made of his Will to Mankind in the Christian Revelation, which contains the best and surest Means of serving him, and of performing those Obligations we lie under to the divine Majesty; and which hath been confirmed by the Descent of the Holy Ghost. Q. How is the Knowledge of Religion attained?

A. Either by the Light of Nature, which difcovers to us the Being of a God, and the infinite Perfections of the Divine Nature; particularly his Goodness, which inclines him to reward those that ferve him and diligently seek him ; and his Justice, which requires him to punish those that disobey him; and that therefore consequently there is a part of Man which will subsist in the next World capable of these future Rewards or Punishments, which leads us to the Immortality of the Soul; which System of Principles, with a suitable Practice deducible from them, we call Natural Religion ; or else by Supernatural Revelation, which we call Revealed Religion.

Q. What do you mean by Supernatural Revelation? A. God's manifesting himself, or his Will, to Mankind some way or other, over and above what he hath made known to us by the Light of Nature; in such a Manner and in such Instances, that all our own Reasonings could never have attained unto; which Manifestation was sometimes made immediately by God, and sometimes by the Mcdiation of Angels, as were most of the Revelations of the Old Testament.

Q. How doth it appear that a Revelation from God is possible?

A. This is evident from the Nature of God, and the Capacities of Men, as well as from that Proof which is produced to satisfy us concerning a Milfion from God. An infinite Being that created our souls capable of knowing him and loving him,

can

can never want Power to communicate farther Light to our Minds, and make farther Discoveries of his Will and Pleasure: and Man thus made after his own Image can use those Faculties he is endowed with, both in receiving and delivering the Matter of the Revelation, especially when it offers itself in a Manner suitable to those Facul. ties. And when such Things are discovered as by Prophecy, which none but God could reveal, and such Things done as by Miracles, which none but an Almighty, at least a supernatural Power, could effect, we are as fure such Evidences are Proofs of a supernatural Revelation, as we are that the Cre. ation of the World is a Demonstration of the Existence of a Deity. Now this is a Matter so evident, that it hath been generally believed among all Mankind, even among the Heathens, who were destitute of true Revelations; and the Consent of all Nations; that there is such a Principle as Inspiration in the World, doth make it plain, that it carries no Repugnancy to natural Light, fuppofing that there is a God, that he should reveal his Mind

by some particular Persons to the World ; to De Divin. which Purpose the Testimony of Tully is very conlib. 1.

siderable ; and among most of the Philosophers these two Principles went together, the Existence of a Deily, and the Certainty of Inspiration.

Q. Whence appears the Necessity and Expediency of Divine Revelation?

A. From the great Ignorance and Corruption of humun Nature, and that Misery and Guilt which Mankind had contracted, which was plain even to hole that were unacquainted with the Original of

So that some extraordinary Means became

ry for their Recovery. And from the infinite 1 f God, whose Providence not only extends

to the Bodies of Men and their outward Dessons in this World, but chiefly to their im

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mortal Souls and their Happiness in another Life; upon which Accounț rational Creatures plunged in Misery, become fit objects of the divine Care and Compassion, For though natural Light convinces us of the Existence of a Deity, and shews us how reasonable it is to pay our Adorations to that Power that created and preserves us, yet it does not sufficiently direct us in the Way and Manner of performing it; though it gives us fome Hopes of Pardon upon our Repentance, from the general Notion of God's Goodness, yet it prescribes us no certain Method for the obtaining our Reconciliation. So that Revelation was necessary both to relieve the Wants of Men in a natural State, and to recover the Lustre and Brightness of their natural Principles, sullied and impaired by the Degeneracy of Mankind; and farther to add such Improvements, as might be perfective of human Nature, and inItruct Men in the Method of appeasing an offended Deity. All the Pretences of the Heathen Lawgivers, as Lycurgus, Numa, &c. to have received their Laws from some Divinity, was a tacit Confession that Revelation was necessary and expedient to conduct Men to Happiness.

Q. What are the several Kinds of Revelation?

A. The several kinds of Revelation, whereof some are mentioned by the Jews, and others recorded in Holy Scripture, are Inspiration, Visions, Dreams, Prophecy, Oracle, Voices, particularly the Bath-Col, and that which the Jews reckon peculiar to Mofes, which they called Gradus Mofaicus.

Q. What do you mean by Inspiration ?

A. Infpiration is a Revelation which is insensibly communicated and breathed as it were into the Soul of a Man, so that the inspired Person does not think his own Thoughts, nor order his own Conceptions, nor form his own Notions so far as he is inspired. But this doth not exclude the Exercise of his own

Reason

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