three Distinctions in the Deity, by the Names of effential Goodness, Mind, and Spirit. Q. What Ufe may we make of this? A. That neither the Jews nor Gentiles have any Reason to object this Doctrine to us Chriftians, efpecially fince they have only their own Reason or Tradition to ground it upon; whereas we have exprefs divine Revelation for what we believe in this Matter, and do believe it fingly upon that Account. Q. What may we learn from the Obfervation of this Festival? A. To fubmit our Reafon to the Obedience of Faith. To believe what we are fufficiently affured God hath revealed, though we cannot comprehend it, because the Incomprehenfibility of a Thing is no concluding Argument against the Truth of it; the Perfections of the Deity being in their own Nature infinite. To contain ourselves within the Bounds of Sobriety, without wading too far into abftrufe, curious, and ufelefs Speculations. To admire and adore the moft glorious Trinity, as being the joint Authors of our Salvation. To acknowledge the tranfcendent Love of God towards us, in giving his only begotten Son, by an eternal Generation, to die for us Sinners; and the wonderful Condefcenfion of our dear Redeemer, the Merits of whofe Sufferings were enhanced by the Dignity and Excellence of his Perfon. Never to grieve that eternal Spirit, by whofe gracious Influences we are made Partakers of everlafting Salvation. Q. If we are bound to believe fuch Doctrines of Christianity, as we cannot comprehend, is there any Ufe of Reafon in Religion? A. Yes, certainly; for nothing can be a greater Reflection upon Religion, than to fay it is unreafonable, that it contradicts that natural Light which God hath fixed in our Minds, and that it declines a fair and impartial Trial, and will not bear the Teft of of a thorough Examination. Therefore the ancient Fathers, the great Pillars of our Faith, in all their Apologies for the Chriftian Religion against Jews and Gentiles, endeavour to convince the World by all rational Ways both of the Truth and Reafona: nefs of the Chriftian Religion; and though the Apoftles were divinely infpired, yet the Bereans are commended for enquiring into the Reasons of believing that Doctrine which they taught; and where Infidelity in Scripture is charged as a Crime, it is where fufficient Reafon and Evidence was offered for Conviction. Q. What then is the Ufe of Reafon in Religion? A. It discovers to us the Principles of Natural Religion, and juftifies the Wifdom and Prudence of acting according to them. It fhews the Conveniency of Things to our Natures, and the Tendency of them to our Happiness and Intereft; that as we are thereby convinced, that Piety towards God, that Juftice, Gratitude, and Mercy towards Men, arc agreeable to our Natures, fo Reafon difcovers to us that thefe Duties are good, because they bring Benefit and Advantage to us. And as to Revealed Religion, Reafon is the Faculty whereby the Evidence and Proof of it is to be tried; the proper Exercife of it in a Chriftian is to examine and enquire, whether what is propofed and required to be believed is revealed by God; whether it comes with the true Credentials of his Authority, and hath him really for its Author. For our Affent to any Thing as revealed by God, muft be grounded upon Evidence that it comes from him. And when by proper Arguments we are convinced of the divine Authority of the Revelation, Reafon affifts us in difcerning the true and genuine Sense of such a Revelation, and helps us to apply general Rules contained in it, to all Manner of fpecial Cafes whatfoever. And when we are fatisfied that a Doctrine is revealed by God, though it is above the Reach The PRAYER S. 1. Holy, bleffed, and glorious Trinity, three For afteda G me faft Faith Perfons and one God, have Mercy upon me in the Holy a miferable Sinner. Almighty and everlafting God, who haft given unto thy Servants Grace, by the Confeffion of a true Faith to acknowledge the Glory of the eternal Trinity, and in the Power of the Divine Majesty to worship the Unity: I befeech thee, that thou wouldeft keep me ftedfaft in this Faith, and evermore defend me from all Adverfities, who liveft and reigneft, one God World without End. Amen. II. Trinity. giving to IT Tis very meet, right, and my bounden Duty, Praile and Τ III. For the tion of the Church. Praife and giving to III. Lord I beseech thee to keep thy Church and Houfhold continually in thy true Religion; that they who do lean only upon the Hope of thy heavenly Grace, may evermore be defended by thy mighty Power, through Jefus Christ our Lord. Amen. IV. GLORY be to thee, O God the Father, for making Man after thy own Image, capable of the Holy loving thee, and enjoying thee eternally; for recovering him from a State of Sin and Mifery, when he had loft and undone himself. Trinity. Glory be to thee, O God the Son, for undertaking the wonderful Work of Man's Redemption; for refcuing him from the Slavery of Sin, and Dominion of the Devil; for, in order to accomplish this Miracle of Goodness, thou didst defcend from Heaven, put on the Form of a Servant, live a miferable Life, and die a painful and accurfed Death. Glory be to thee, O God the Holy Ghoft, for thofe miraculous Gifts and Graces thou didst bestow upon the Apostles; and for those ordinary Gifts, whereby fincere Chriftians in all Ages are enabled to work out their Salvation; for thy preventing and reftraining Grace; for fubduing our Understandings and Affections to the Obedience of Faith and Godliness; for inspiring us with good Thoughts, and kindling pious Defires in our Souls; for affifting us in all the Methods of procuring eternal Happiness. Bleffing and Honour, Thanksgiving and Praise, more than I can utter, more than I can conceive, be given unto thee, O most adorable Trinity, Father, Son and Holy Ghoft, by all Angels, all Men, all Creatures, for ever and ever. Amen. CHAP. 275 CHAP. XXV. St. Barnabas the Apostle. QWHAT Feftival doth the Church this Day celebrate? A. That of the Apostle St. Barnabas. ვნ.. A. That he was born at Cyprus, and defcended of Acts iv. the Tribe of Levi, whose Jewish Ancestors, probably, fled thither in the troublesome Times in Judæa, to fecure themfelves from Violence and Invafion. His proper Name was Jofes, a fofter Termination, familiar with the Greeks, for Jofeph; given him at his Circumcifion in Honour of Jofeph, one of the great Patriarchs of that Nation. Q. Why was be by the Apostles furnamed Barnabas, which fignifies the Son of Confolation? A. Some think for his eminent Prophetic Gifts, and his Dexterity in managing troubled Minds; for he was a good Man full of Faith, and of the Holy A&ts ix. Ghoft. Though if we confider the Occafion of im- 24. pofing this Name, it seems to have been an honourable Acknowledgment of his Charity in felling his A&s iv. whole Eftate for the Relief of the poor Chriftians, 37and upon the Account of the Confolation they received thereby. Q. Where was be educated? A. His Parents being rich and pious, he was fent to Jerufalem to be trained up in the Knowledge of the Law, and was committed to the Care of that great Doctor Gamaliel; which probably might lay the Foundation of that intimate Friendship which was afterwards contracted between this Apoftle and St. Paul. Q. When was be converted to Chriftianity? A. The |