Q. Since this Angelical Hymn hath been retained in the Offices of the Church ever since the primitive Times of Christianity, what may we understand by it?

A. That the blessed Angels excited one another to give Glory and Praise to God for his wonderful Works towards the Children of Men. That it is our constant Duty to acknowledge his Majesty and Greatness, those peerless Prerogatives of Power, Wisdom and Goodness, which appeared with the greatest Lustre in the stupendous Incarnation of the Son of God. That Christ hath taken away the Enmity between Heaven and Earth, and reconciled Man to God; for God's Good-will to favour Men is the Peace the Angels congratulate; hence the Gospel is called the Gospel of Peace, and God so often in the New Testament, the God of Peace. And since Ron. xv. the Children of Men alone partake in these Wonders of Love, they ought continually to join with the heavenly Host in glorifying and praising God. Q. What may we learn from the Circumstances of our Saviour's Birth and the Publication thereof?

Eph. vi.

15.

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A. It ought to reconcile us to a State of Poverty: For since the blessed Jesus chose to be born in so mean and obscure a Manner, and preferred it before the Splendour and Pomp of the Rich and Great, the Poor ought to bear a low Condition with Patience and Contentedness, and the Rich not to undervalue and contemn it. In publishing the News of his Birth, our Saviour passed by the Wise and the Luke ii. 8. Powerful, and revealeth it to the poor Shepherds; he manifesteth it to them by an Angel, and maketh them the Instruments of communicating the Knowledge of it to the Rich and Great. God Ch. iv. 18. incarnate preacheth the Gospel to the Poor; and mean illiterate Fishermen are employed to preach it to the Kings and Sovereigns of the Earth. And if ever the Rich attain Happiness they must be Mat. v. 3. poor in Spirit, snd sit loose to what they enjoy.

17.

Q. What Expectation was there in the World about the Time of the Messiah's appearing.

§ 14.

A. The Jews were in a general Expectation of him, as appears from the ancient and general Tradition, received from the School of Elias; that at the End of the second two thousand Years the Messias should come. And likewise from that particular Computation of the Jewish Doctors, not long before our Grot. de Saviour's Coming; who upon a solemn Debate of Ver. lib. 5. that Matter, did determine the Messias would come within fifty Years. And this is confirmed from the great Jealousy which Herod had concerning a King of the Jews, that was expected to be born about that Time. And from the Testimony of Josephus, who tells us, the Jews rebelled against the Romans, being 12. encouraged thereto by a celebrated Prophecy in their Scriptures, that about that Time a famous Prince should be born among them that should rule the World. Q. Was the Gentile World in any Expectation of such an Appearance?

Mich. v. 2.

A. Yes; this is evident from the famous Testimonies of two eminent Roman Historians, Suetonius and Tacitus. The former says, There was an ancient and general Opinion, famous throughout all the Eastern Parts, that the Fates had determined that there should come out of Judea, those that should govern the World. Which Words seem to be a verbal Translation of that Prophecy in Micah, that out of Judah should come the Ruler. Tacitus's Testimony is, That a Lib. 5. great many were possessed with a Persuasion, that it Hist. was contained in the ancient Books of the Priests, that at that very time the East should prevail, and that they who should govern the World, were to come out of Judea. Which Phrase, that the East should prevail, refers to that Title given the Messias by the Pro-Zech: iii. 8. phet Zechariah, where he is called the Man whose Name is the East; for though we translate it Branch, yet the Hebrew word signifieth both, and may be rendered the one as well as the other.

Q. What was the great Advantage of our Saviour's appearing in the World?

A. The scattering and dispelling that Cloud of

xi. 13.

Idolatry, and that Corruption of Manners, which had fatally overspread it. For the most contemptible Objects were thought worthy of divine Honours, the Jews themselves having at one Time as many Jer. ii. 28. Gods as Cities: and the most brutish and scandalous Vices prevailed, not only among the most polished Parts of Mankind, but even in the solemn Acts of the Gentile Worship. Upon which Account our Saviour became a Light to lighten the Gentiles, as he was the Glory of his People Israel. So that under the Conduct of such a Guide, we cannot fail of acquiring the Knowledge of God's Will in this World, and the comfortable Expectation of Life everlasting in the World to come.

iii. 34.

Col. ii. 9.

Q. Wherein did our Saviour exceed all those that had before him made known the Will of God to Mankind.

A. In the Dignity and Excellency of his Person, whereby he knew the best and surest Ways of attaining Happiness. In the Clearness and Perfection of his Precepts. In the Brightness of his own Example, and in the Encouragements of his gracious Assistances and glorious Rewards, which he hath promised to all those that engage and persevere in his Service. Q. How was our Saviour qualified by the Dignity of his Person to reveal to us the Will of God?

A. He who lay in the Bosom of his Father, and had John i. 18. the Spirit communicated to him without Measure, in whom dwelt the Fulness of the Godhead bodily, could not want a perfect Knowledge of what was most agreeable to the divine Will; and consequently we have abundant Reason to put our Trust and Confidence in that Method of attaining Salvation he hath discovered, because it was the Contrivance of infinite Wisdom, and cannot fail of Success, if we are not wanting to ourselves in heartily embracing it. Q. Wherein consisteth the Perfection of his Doctrine?

A. In that it directs us to the true Object of Worship, and gives us rational and worthy Notions of that Being we are obliged to adore; and is most

Mat. v. 23.

Mat. xii.

fitly adapted to raise our Natures to the greatest Improvement they are capable of. To prevent our falling into sinful Actions, our Saviour layeth a Restraint upon our Thoughts, which lead to them, and obligeth us to govern our Looks, which give Birth to our Thoughts. To obviate all those Evils, which proceed from an inordinate Desire of Riches, he hath discovered to us that admirable Temper of Minddistinguished in his Gospel by Poverty of Spirit, Ver. 3. which maketh us even sit loose to the good Things we possess. To keep us at a Distance from the Temptation of Lying and Detraction, he hath forbid all idle Words, that the Care to avoid them might secure us from falling into those greater 36. Faults. To hinder the fatal Effects of Anger and Revenge, he hath nipped these Passions in the Bud, by commanding us to love our Enemies, and to do Mat. v. 44. Good to them that do Evil to us. To facilitate the Virtue of Patience, so necessary in this Vale of Tears, he hath manifested to us the Treasures that are hid in Adversity, and the Advantage of being persecuted for his Sake: that what the World calls Misfortune and Calamity often proveth the blessed Occasion of making us happy both in this Life and the next. Blessed are they that mourn, Blessed are ver. 4. 10. they that are persecuted. And to make us quiet and easy in ourselves, and gentle to others, he requireth us to have a quick Sense of our own Weaknesses and Defects, and readily to condescend to the Mat. xi. lowest Offices for the Good of our Neighbours.

Q. Wherein appears the Brightness of our Saviour's Example?

20.

A. In that he hath set us a perfect Pattern of all those solid and needful Virtues which he requireth from us, and in his own Person hath recommended to us the most hard and difficult, as well as those that are most useful and beneficial. To teach us Piety and Devotion, he frequently retired, and spent whole Nights in Prayer; and from worldly Occurrences 23. raised Matter for spiritual Thoughts; and con-Luke vi.

Mat. xiv.

12.

&c.

John vi. 15.

24, 25,

&c.

John x. 22. formed not only to divine Institutions, but to hu man Appointments that tended to promote Religion. That we might learn Humility, this Prince Luke ii. 7. of Glory condescended to the Poverty of a Stable; this Wisdom of the Father became dumb, and was reduced to the Simplicity of an Infant; he spent thirty Years of his Life in Retirement, unknown to the World, and was subject to his Parents. That Acts x. 38, we might be ready to exercise universal Charity to the Bodies and Souls of Men, the whole Course of his Life was employed in doing good. That we Mat. iv. 8. might suppress all ambitious Desires, he refused the Offer of the Kingdoms of the World, and the Glory of them; and, when the People would have made him a King, he silently withdrew, and they knew not where to find him. That we might be. Mat. xvii. obedient to Government, he paid Tribute, though he was free from any such Obligation, and was forced to work a Miracle to perform it. That we might live above the World, he chose to have no Part nor Share in the Possessions of it, the Son of Man not having where to lay his Head. And though he denied himself in the lawful Pleasures and Satisfactions of Life, yet he was perfectly contented in his mean ConMat. xxvi. dition. That in all our Sufferings we might be resigned to the Will of God, in his bitter Agony he renounced the strongest Inclination of Nature, and submitted to the Appointment of his Father. That a Regard to the Judgment of the World might not prevail upon us to transgress the Laws of God; he Phil. ii. 7. made himself of no Reputation; and, in order to do good to Mankind, was contented to be esteemed one of the worst of Men; a Magician, an Impostor, a Friend and Companion of Publicans and Sinners, and a Seducer of the People. That we might resist all Temptations to Anger, and preserve an Evenness of Mind under all Provocations, he bore with the Dulness and Slowness of his Disciples, both in their understanding and believing what he plainly taught, and answered the sharpest Reproaches of

Mat viii.

20.

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Luke xi. 15.

Mat. xi. 19.

John xiv. 5, &c.