A. Impartially to condemn the Vices of all Luke 3. Ranks and Orders of Men, and to prefs upon them the Duties of their particular Places and Relations.

Q. Why was St. John called the Baptift?

A. Because thofe whom he made his Profelytes, he entered into this new Inftitution of Life by Baptifm; a Rite indeed made ufe of by the Jews, but never before St. John's Time, to figure out to them Repentance and Remiffion of Sins. Befides he had the great Honour to baptife his Saviour; which tho' he modeftly declined, yet Mat. 3. our Lord enjoined it, and it was accompanied 13, &c. with a miraculous Atteftation from Heaven,

Q. Why was St. John's Baptifm called the Baptifm of Repentance?

A. Because it was the first Time Baptifm was made ufe of to fhadow out Repentance and Remiffion of Sins; and that was the main Qualification required of those that became his Difciples, and the fitteft to difpofe them to receive our Saviour, and to entitle them to that Pardon of Sin which the Gospel brought along with it. Q. How did St. John bear Teftimony of our Saviour?

A. By ingenuously declaring to the Jews, who had fixed their Minds upon him, as if he were the promised Meffiah, that he was not the Christ, and that there was one to come after him, the Latchet of whofe Shoes he was not worthy to unloofe. Luke 3 And he perfifted in his Teftimony until his 16. Death; the Truth of which he was better qualified to atteft, in that it was revealed to him by God after a more especial Manner.

Q. But did not St. John doubt towards the End of his Life of the Truth of his Testimony, when Joh. 1.31,

inza, S.

2, 3.

Mat. 11. in Prifon he fent two of his Difciples to enquire whether our Saviour was he that fhould come, or whether they should look for another?

A. St. John could have no Doubt about it himself, who had it confirm'd by Divine Revelation; but his Difciples were the rather unwilling to acknowledge Jefus for the Meffias, becaufe they thought he did eclipfe the Glory of their Mafter. They believed John the Baptift to be a Prophet, and that he came from God; yet they could not digeft his Teftimony of Christ, because that fet him above their Mafter; which appears Joh. 3.26. from the Complaint they made, He that was with thee beyond Jordan, to whom thou bearest Witness, behold the fame baptizeth, and all Men come to him. Therefore St. John fent this Meffage for the Conviction of his Difciples, that when he was cut off they might not be fhaken in their Belief of Chrift, but adhere and cleave fast to him.

Mat. 14. 3, . &c.

Q. How and upon what Occafion was St. John Baptift put to Death?

A. He was beheaded by the Command of Herod, who was provok'd by his Freedom in reproving him for his Adultery and incestuous Embraces, that Prince keeping Herodias his Brother Philip's Wife. Though Jofephus makes the Motive of it to proceed from Herod's Apprehenfion of St. John's Popularity, which might occafion fome Innovafion or Infurrection.

Q. How was Herod, who feared the Multitude that counted St. John a Prophet, prevailed upon to put him to Death?

A. By the Arts and Intrigues of Herodias, Ver. 6. whofe Daughter dancing before Herod upon his Birth day, pleafed him fo extremely, that he promifed to give her what fhe would ask, and

confirmed

confirmed it with an Oath. Being inftructed by her Mother, the demands the Head of St. John the Baptift; which Herod, upon Pretence of Reverence to his Oath, ordered, though with some Regret, to be performed.

Q. Why is Herod faid to be forry upon the Request that was made?

A. Because fuch an Execution was improper at the Celebration of so great a Festival; befides, Herod feems to have had fome Reverence for his Character, efteeming St. John a juft and holy Mark 6. Perfon, and beard him gladly: Add to this, that 20. he was uncertain how the People would refent it, fince they counted St. John a Prophet.

Q. How was St. John the Baptist esteemed among the Jews?

Mat. 21.

26.

A. We are affured by Jofephus, that he was a Pattern of all Virtue; and that he continually preffed his Countrymen, the Jews, to the Practice of Juftice towards Men, and Piety towards God; that he exhorted them to receive his Baptifm; affuring them it would be wellpleafing to God, if they not only renounced their Sins, but to the Purity of the Body added that of the Soul. And fuch was their Opinion of his Sanctity, that they attributed the Overthrow of that Army Herod fent against his Father-in-law Aretas (who fell out with him Antiq. about the Divorce of his Daughter, effected in Jud. lib. order to take Herodias his Brother's Wife) to the juft Judgment of God, as a Punishment for putting John the Baptift to Death.

Q. What may we learn from the Obfervation of this Festival?

A. That true Greatnefs confifts in the Contempt of the World, and that in the midst of

the

18. c. 7.

the Enjoyments of it, we can never be really Difciples of Chrift without Poverty of Spirit. That the best Means to preferve our Innocence, is to retire, as much as may be, from the Occafions and Temptations of Evil. To fet a strict Guard upon our Senfes, and by frequent Mortification to keep our Bodies in Subjection to our Minds. That an unlawful Oath no ways obliges him that takes it; the taking it is a Sin must be repented of, but the breaking of it is a neceffary Duty, and a Branch of that Repentance which is due for the former Rashness in making it. That the true Worth of Men ought not to be measured by their outward Circumstances in this World, fince the greatest of Prophets fuffered the Indignities of a Prison, and fell by the Hands of a common Executioner. To take all prudent Means to reprove the Vices of others, when the Providence of God gives us a fair Opportunity; which ought always to be managed with great Difcretion, if we intend to do good, the only End to be aimed at in it.

Q. Wherein confifts the Nature of Reproof?

A. In putting our Neighbour in Mind of his Duty when he tranfgreffes the Laws of God; in reprefenting to him his Faults, with their feveral Aggravations, and the dangerous Confequences that attend them; that by a seasonable Warning he may be recovered to a right Senfe of Things, and that his Soul may be preserved

from that Ruin that otherwise threatens it.

Q. Whence arifes the Obligation of a Christian to perform this Duty?

A. From that Chriftian Charity and compaffionate Concern he ought to have for the Souls of Men made after the Image of God, and purchafed

chafed by the precious Blood of Chrift, which run great Hazard of perifhing without fuch faithful Admonitions. For Self-love is fo rooted in our Nature, that we have that Partiality to ourselves, that very often either we do not fee our Miscarriages, or at leaft not in their true Light; and therefore it is neceffary fome charitable Hand should make the Discovery clear to us. And in many Cafes, except we perform this Duty, we cannot preserve ourselves from Guilt; for those who are intrusted with any Degree of Authority, as Magiftrates, Parents, and Mafters, are anfwerable for thofe Faults which are owing to their Connivance and Encouragement. Befides, all Profeffion of Friendfhip without the Ufe of fuch Freedoms will be apt to degenerate into Flattery; and it is in vain we pretend to be ready and willing to serve our Friends, when we neglect doing them that folid Good, which the Intereft we have in them qualifies us only to administer to them with Advantage.

Q. What makes it fo difficult to perform this Duty fuccessfully?

A. The natural Pride of Men, which makes them fo averfe from hearing of their own Faults with Patience; and the greater Distance there is between the Circumftances and Conditions of Men in this World; many being fit to be reproved, whom yet every Man is not fit to reprove. But in that Cafe we must get it done by thofe that are fit; and great Regard must be had for Time and Circumstances, that this Exercife of Piety and Friendship may have its defired Effect. Though there are foine Inftances of Reproof, which the Meaneft ought to practise Z towards