O lately become Christians, to walk suitably to such an holy profession, and that chiefly in regard "of the lively hope unto which they were begotten again by the resurrection of Jesus Christ from the dead," and so is most agreeable to the Church's meditations this day and season. FOURTH SUNDAY AFTER EASTER. our This Collecti is fit for this Paschal time from Easter to Pentecost, a time of greatest joy, the Church therefore prays that we may rightly observe the time; be full of joy in a joyful time; withal that our joy may be a true and real joy, that " hearts may surely there be fixed, where true joys are to be found;" such joy as Christ's resurrection and the promised Comforter affords. And one or both of these two grand occasions of joy and exultation (to wit, Christ's resurrection, and the promise of a Comforter) are the principal subject of the Gospels, St. John xvi. 5, from Easter to Whitsuntide; but lest our joy should grow presumptuous and luxuriant, (as joy is apt to exceed,) the Epistles, St. James i. 17, for the same time admonish us of duties answerable, as to believe in Christ, to rise from the grave of sin, to be patieut, loving, meek, i The Collect formerly began " Almighty God, which dost make the minds of all faithful men to be of one will, Grant, &c."---See Wheatly. charitable, &c. having our Lord for an example, and the promise of His Spirit for our guide, strength, and comfort. FIFTH SUNDAY AFTER EASTER. The The Gospel before promised a Comforter. Epistle, St. James i. 22, and Gospel, St. John xvi. 23, this day direct us what to do to obtain that promise. Two conditions are required on our parts for the receiving of that promised Comforter: I. prayers or rogations, this the Gospel teaches; "Ask and ye shall receive, that your joy may be full." II. To "love God and keep His commandments." This the Epistle exhorts to, "see that ye be doers of the Word," &c. The Collect prays that we may feel the fruits and comforts of this Holy Spirit in our hearts by good thoughts, and abilities to perform them. OF ROGATION WEEK. This is called Rogation Sunday, because upon the three following days Rogations and Litanies were used, and fasting, for these two reasons: I. Because this time of the year, the fruits of the earth are tender and easily hurt; therefore Litanies k St. John xiv. 15. extraordinary are said to God to avert this judgment. II. Because our LORD's ascension is the Thursday following, therefore these three days before are to be spent in prayers and fasting,1 that so the flesh being tamed, and the soul winged with fasting, we may ascend with Christ. The Gospel is concerning Rogations, teaching us how to ask of God, so as we may obtain, and withal fortells His approaching ascension. The fast this week is voluntary; for there is no fast commanded betwixt Easter and Whitsunday, as hath been observed before. The service formerly appointed in the Rogation days of procession was Psalm ciii. and civ. with the Litany, and suffrages, and Homily of thanksgiving. The two Psalms were to be said at convenient places, in the common perambulation; the people thus giving thanks to God, in the beholding of God's benefits, the increase and abundance of His fruits upon the earth. At their return to the Church, they were to say the rest of the service mentioned." 1 Con. Aur. I. Can. xxvii. vol. iv. p. 1408. E. ASCENSION DAY. THIS day was Christ's perfect triumph over the devil," leading captivity captive." This day "He opened the kingdom of heaven to all believers," as we say daily in the Te Deum. P His flesh opened that passage, in that He deserved to enter there first; for when He was taken up on high, then He opened the gates of heaven.9 Therefore the Church appoints for this day Psalm xxiv. "Lift up your heads, O ye gates, and be ye lift up ye everlasting doors, and the King of Glory shall come in." This day gives us hopes of heaven, in that our flesh in the first fruits is thither ascended. For if God had not intended some great good to our nature, He would not have received the first fruits up on high Christ taking the first fruits of our nature, this day carried it up to God, and by those first fruits, hath made the whole stock to be sanctified. And the Father highly esteemed the gift, both for the worthiness of Him that offered it up, and for the purity of the offering, so as to receive it with His own hands, and to set it at His right hand. To what nature was it that God said, "Sit thou on My right hand? To the same, to which formerly He had said, "dust thou art, and to dust thou shalt o Ephes. iv. 8. p See St. John iii. 13. Acts ii. 24. Heb. x. 23. q See Chrysostom on Heb. x, 23. Hom. XIX. vol. xii. p. 181. A. return." This gift went far beyond the loss; "Paradise was the place from which we fell; but we were this day carried up to heaven, and mansions are there provided for us.' "r "Christ ascended up into heaven in the sight of His disciples, that they and we might assuredly believe, that we should follow, and not deem it impossible for us body and soul to be translated thither." s This day hath proper Lessons and Psalms. The first Lesson at Morning Service is Deut. x. wherein is recorded Moses going up into the mount to receive the Law from God, to deliver it to the Jews, a type of Christ's ascension into heaven to send down the new Law, the Law of faith; "for when He ascended up on high, He led captivity captive, and gave gifts to men, Apostles, Evangelists, pastors, and teachers," to publish the new Law to the world. t The first Lesson at Evening Service is 2 Kings ii. wherein Elias ascending into heaven was a type of Christ's Ascension, but Christ went far beyond His type in many particulars. Elias went up with a single chariot, but Christ was attended with thousands: "The chariots of God are twenty thousand, even thousands of angels, and the Lord ascending is among them."u Elias upon his ascension doubles his spirit upon Elisha; but Christ r Chrys. in diem. vol. ii. p. 447. t Ephes. iv, 8. s Cypr. in diem. Spuria. p. 55. u Psalm lxviii. 17. |