What need is there of our knowing, and attending to these days and seasons formerly observed by the primitive Christians?

4. They are the ancient land-marks of the Church, which our fathers under God have set us; and it is our bounden duty to preserve them; that so we may never forget our aged mother, nor the rock from whence we were hewn.

HAT no one may want an opportunity to celebrate so great a festival as

with a Church excites our

devotion, by an admirable frame of office appropriated to the day. In the first lesson, Isaiah ix. to verse 8. she reads to us the clearest prophecies of Christ's coming in the flesh; in the second lesson, Luke ii. to verse 15. In the Epistles, and in the Gospel, she shews us the completion of these prophecies, by giving us the intire history of it. In the Collect, she teaches us to pray, that we may be partakers of the benefit of Christ's birth; and in the proper Psalms, she employs us in our duty of praising and glorifying God, for this incomprehensible mystery. The Collect for this day was made new for king Edward VI's first prayer book. The Epistle and Gospel are the same, as were used in the most antient Liturgies.

The Psalms for the morning, are Psalms 19, 45 and 85; the 19th is chiefly employed to give glory to God, for all his works of glory, and excellence; and it has been remarked, that the begining of it, the heavens declare the glory of God, &c. is singularly applicable to the appearance of the new star, at the birth of Christ, which conducted the wise men from the East, to come and worship him: The 45th is thought to be an Epithalamium, or marriage song, on the nuptials of Solomon, with Pharaoh's daughter, and it has ever been deemed, mystically, applicable to the union between Christ, and his Church. The 85th Psalm,, though it speaks in the past tense, has always been understood as prophetical of the future, and therein to prefigure the kingdom of Christ; so the primitive christians understood it, and therefore they made it a part of their service for this day."

The evening Psalms, are Psalms 89, 110, and 132. "The 89th is a commen-oration of the mercies vouchsafed to David, and promised to be continued to his posterity; the greatest of which is the birth of Messiah; 110th is a prophe cy of the exaltation of Messiah to his regal, and sacerdotal office. The 132d recounts David's care of the ark, and his desire to build God a temple, together with God's promise to him and his posterity, of setting his seed upon the throne, till the coming of Christ.

OF THE DAYS OF ST. STEPHEN, ST. JOHN, AND THE INNOCENTS.

THE

THE placing of these commemorations so immediately after Christmasday, is a distinction for which it has been endeavoured to find reasons.With this view, it may be noticed, that St. Stephen was the first, who suffered martyrdom for christianity: St. John was the disciple which Jesus loved; the slaughter of the Innocents was the first considerable consequence of our Saviour's birth. Thus, martyrdom, love, and innocence are first magnified,, as things, wherein Christ is most honoured.

OF THE CIRCUMCISION.

IN celebrating this festival, the Church meant to commemorate the active

obedience of Jesus Christ, in fulfilling all righteousness (which is one branch of the meritorious cause of our redemption) and his abrogating by those means, the severe injunctions of the Mosaical establishment, and putting us under the easier terms of the gospel.

Dissertation explanatory of the Church Catechism.

24 The observance of this festival is not of very great antiquity; not higher than A. D. 1090. The Collect, Epistle, and Gospel for this day, were for the first time appointed in the first prayer book of Edward VI. The first lesson for the morning gives an account of the institution of circumcision; that for the evening, and both the second lesson, and the epistle all tend to the same end, namely, to shew that since the circumcision of the flesh is now abrogated, God has no respect of persons, nor requires more of us, than the circumcision of the heart. [To be continued.]

TO THE EDITORS OF THE CHURCHMAN'S MAGAZINE.
Gentlemen,

I HAVE perused the first number of your Magazine with great satisfaction, and pleasure, and am fully persuaded that the work, if conducted agreeable to the principles contained in your Address, will be eminently useful to the members of our communion. I have long been of the opinion, that a period ical publication, explaining in an easy, and familiar manner, the doctrines of our Church, would be attended with very happy consequences. I am highly pleased with the appearance of such a work, and wish it abundant successá And as I am a subscriber, shall occasionally send you some dissertations (extracted principally from the writings of the Rev. Charles Daubeny, the cele brated author of the Guide to the Church") explanatory of the Church Catechism.If you shall think them worthy of a place in your Magazine, you will please to insert them. From, gentlemen, Your most obedient humble servent,

AN EPISCOPALIAN

ลา

DISSERTATION EXPLANATORY OF THE CHURCH CATECHISM.

TO THE MEMBERS OF THE EPISCOPAL CHURCH.

1

I INTEND to present you a course of Lectures on the Church Catechism My design is to furnish parents with some assistance to enable them to become instrumental in promoting the great object of religion; by qualifying them to give their children such private instruction as may tend to make them understand more readily what is delivered to them in the Church. It is perhaps next to impossible to bring down the language of a public discourse to a level with the understanding of children. Nevertheless an attempt must be made children must by some means or other be brought to understand in a degree at least the principles of the religion they profess, as the necessary foundation upon which a future structure is to be built. Now parents have confessedly this advantage over ministers, that by their constant communication and familiar intercourse with their respective children, they know in what manner to address them; so as to be understood by them; and consequently, if they enter into the business, they have it in their power to get more information into young heads in one private discourse, than the most zealous minister can hope to do in many public lectures. This being the case, it is expedient to make the parent the channel through which instruction may pass to the child. In this light, the following lectures are recommended more particularly to pa rents. They are written in the plainest style; the only object in view is infor mation. Publications of this nature, perhaps more perfect in their kind might have been pointed out to you; but probably they might not have answered your purpose so well as this humble performance. One of the great perfections of the Church Catechism is, that it comprehends within a small compass the most compleat system of faith, and morality, that is perhaps any where to be met with, by a due attention to which, the christian may, through divine grace," become thoroughly furnished unto every good word, and work.” To do justice in some measure to so excellent a system, the object before me on the present occasion has been not merely to explain, but so to apply the most important, and interesting parts of it, that the heart may go along with the understanding in this business; remembering that it is with the heast that man believeth unto righteousness.” Romans x. 10.

Dissertation explanatory of the Church Catechism.

LECTURE I.

25

ROMANS XVI. 19.-I know him, says God, that he will command his children and his household after him, and they shall keep the way of the Lord.

considerations w which recommended Abraham to the particular ONE of the cond, erat derived from the circumstance of his paying due at

tention to the education and government of his family.

All parents, who hope to be, in any degree, partakers with Abrahan) in his reward, must as far as may be make the conduct of Abraham the rule of their practice; they must command their children, and govern their household, to the end that they may keep in, the way of the Lord. And as this was to be done in the days of Abraham, so doubtless it is to be done now; provided parents and masters of families be not wanting in their respective duties. From whence does the accumulation of evil proceed, but from that general neglect which prevails with respect to the education of children? Look round; see what children are when left to themselves. Do you expect that plants crooked by nature will grow straight without care, and training? If you do, universal experience is against you; and you will only live to condemn the weakness of your own judgment, when the fatal consequences of it are not to be prevented. But your judgment is not so weak in this case, as your practice is criminal. You acknowledge that children ought to be brought under subjection; that they ought to be trained up in the nurture and admonition of the Lord; and that you see, that many evil consequences follow upon the neglect of this duty: parents, nevertheless, are many times as indifferent to this matter as if they had no charge upon their hands. What is this but to sin with their eyes open, and draw down aggravated condemnation upon themselves? This is a subject which demands the most serious consideration; and all parents would do well when they sit in judgment upon their christian character, to enquire critically how far that part of it has been filled up which relates to the education of their children; how far they have trod in the steps of good father Abraham, in commanding their children, and their household after them, that they may keep the way of the Lord.

From the conduct of Abraham you see that children are to be commanded, The unruliness of nature must necessarily be brought under subjection. For this reason. God has invested parents with an absolute authority over their own, children, that on all occasions they may be a terror to evil works. Those parents, therefore, who let loose those reins which by the wise Disposer of all things have been placed in their hands for the government of their household, are commonly scourged with the rod of their own making; their children, generally speaking, become plagues to them, instead of blessings. There are undoubtedly many who can bear evidence to the truth of this remark; who know, moreover, from experience, that authority once lost in this case, is not to be recovered; and that, in consequence of their own neglect, live to see their children, acting in open defiance and contempt of their better judgment treading the paths of destruction before their face, wasting in idleness and debauchery that property which they have been at the pains of collecting together for them, and leading a life, which, if the Scriptures are true, must end in an uncomfortable death.

The Catechism, so far as it respects the mere repetition of words, may indeed be soon learned; but if children are to stop here, in what are they better than parrots Give those birds but time and sufficient instruction, they would probably do the same: The important business still remains behind, which if it is not duly attended to, there can be but little use in learning children their catechism. The misfortune is, that although children from six years old, to, twelve or fourteen, when in fact they can learn dittle more than words, are, generally speaking, sufficiently under the direction of their respective parents, that they may be made to give their regular attendance upon their appointed · teachers in Church. Nevertheless, when they grow older, and become capable of receiving more rational instruction, the only instruction calculated to do them essential service, they are then for the most part beyond the reach of government; thinking themselves old enough, and wise enough to manage themselves. The consequence of which is, that they launch out into the world, without having taken in any ballast to keep them steady in their course; and

D

expose themselves to temptations at the time they are the least qualified to re sist their power. All thoughts of religion, are oftentimes laid aside. The enjoyment of the world, the indulgence of their appetites and passions take up their time and thoughts, and in this course of sensuality they generally proceed, till habit becoming a second nature to them, they find it next to an im-possibility to take up a new course of life; till they are grown too proud to be taught, too old to learn, and too stubborn to be reformed. And are we to expect to make christians out of such perverse children as these? Perverse by na→→ ture, and rendered still more so by practice. We must not look for miracles. And although the grace of God is sufficient for every purpose, we are not, nevertheless, to expect that grace will be bestowed upon persons as indisposed, as they are unqualified to receive it. To him that hath shall be given, but from him that hath not, shall be taken away, even that which he seemeth to have."To him that maketh a proper use of that portion of Divine grace which has been vouchsafed to him, upon him more shall be bestowed, but from him who neglects to make use of what he has already received, from him shall be taken away even that portion which he seemeth to have. Such an one in consequence of his continuance in a graceless way of living, shall doubtless in the end be given over to a reprobate mind. Let me, therefore, exhort all parents, either to take this business up seriously, as those who have a real concern for their children's welfare ought to do, or else let it quite alone.. Let none satisfy themselves with bare appearances of religion, for these will only tend to deceive them, and must infallibly expose them to the ridicule and contempt of all true christians..

OF JUSTIFICATION BY FAITH.

E learn from the holy scriptures that man is justified by faith without the sbedience to which, no man shall be justified. The gospel excludes the works of men from any merits in their salvation, and yet positively requires many works, without which no man can be saved. Many have found it difficult to understand this matter; and since the doctrine of justification, or the terms of ' man's acceptance, with God is of the first importance to. christian knowledge, it is the duty of every one who pretends to the character of a christian, to obtain a clear understanding how it is that we are saved by faith and not by works, whilst we must still work out our own salvation. I..

It is not intended, in the following observations, to attempt an investigation of all those notions of faith, which have been wrought upon the anvils of school divinity, and by which puzzling divines have darkened religion, and perplexed the minds of its professors. The plain definition of an apostle will be deemed sufficient, who hath told us that "faith is the substance (or confident expectation) of things hoped for-the evidence (or rather conviction) of things not seen." Heb. xi. "Without (this) faith it is impossible to please God," for a very plain and obvious reason; "for he who cometh to God must believe that he is, and that he is the rewarder of all those who diligently seek him." Faith is indeed, by sacred and other writers, used sometimes for fidelity in the performance of our contracts; but the scriptural notion of a divine faith necessary to our own acceptance with God is a full conviction-a stedfast persuasion that those invisible things revealed to us in the word of God, and especially the meritorious mediation of his Son Jesus Christ, are no less true than the things which we daily behold. It stands opposed to vision or sight; "we walk by faith and not by sight." Knowledge swallows up faith and hope; “for what a man seeth, why doth he yet hope for ?"

There is, however, one distinction respecting faith made in the scriptures,. equally obvious and important. Faith, properly speaking, is one single virtue. As where it is said, "Faith without works is dead:"—"Now abideth faith, hope, charity :”—“Though I have all faith, and have not charity, I am nothing:' "Put on the girdle of truth, and above all taking the shield of faith :"-" Add to your faith virtue, and to virtue knowledge, temperance, patience, godliness, &c. In this proper sense of faith we are not justified by it alone, as St..

Description of the Church in Fairfield, &c.

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James has fully shewn. But the word is often and very naturally used in the scriptures as including its proper fruits-obedience to the laws of Jesus Christ, or submission to the terms of the gospel: As when it is said, "a man is justified

by faith without the deeds of the law." This might be shewn from various passages of the scriptures; but it is sufficiently obvious from the nature of the thing. He who is justified is in a state of salvation; and therefore the faith by which we are justified, must include whatever the scriptures make necessary to salvation. It must include repentance, humility, prayer, charity, and indeed general obedience to the gospel. Without repentance there is no promise of justification. Nay, without even charity, we are nothing, "though we -have all faith." If we are nothing, we are not justified surely; for that is not only something, but the greatest of all things which we can be.

The notion that man is justified by faith alone, in the proper sense of the word, or considered as one single virtue, without any other obedience to the gospel, contradicts the general tenor, and many express passages of the scriptures. And indeed the very reason given for it, shews its absurdity, and opposes the doctrine which it is intended to advocate. For it is argued that no works can be necessary to a man's justification, because it would imply a limitation of God's free grace. But surely no christian will maintain that even faith is the meritorious cause of a man's justification, which would set aside the merits of Christ, and the fundamental doctrine of salvation through him alone. We connot be “justified freely by the merits of Christ," and at the same time, and in the same sense, be justified by faith. God's justifying a man by faith is no less a limitation of his grace than justification by hope-by love -by repentance-by prayer, or by baptism. We are justified by faith, not because there is any thing meritorious in our believing the word of God, "the devils believe and tremble;" but because God in his wisdom has been pleased to require it of us, before we can partake of the meritorious righteousness of his Son; because indeed he that cometh to God must believe that he is." And if in the same sense God should, as in truth he does, require of us repentance, or prayer, or baptism, or good works, it would leave his grace equally free. And indeed to suppose it otherwise than free, is as St. Paul argues, nonsense; for grace that is not free is no longer grace." Every favour, spiritual or temporal, which God bestows on man, is, and in its own nature must be free. For what obligation is he under to give to us? What claim have we upon him in this world or any other? In the scriptures indeed the word grace has, in most instances, an especial regard to spiritual favours, not only as being of richest value, but as being the subject on which the scriptures chiefly treat. But who that believes in God would have the arrogance to say that the bread on which he feeds-nay the very air he breathes, is not the free bounty of God? or that man has any just claim upon him for any one blessing? To argue therefore against the necessity of those good works which the gospel requires of us, from a view of maintaining the freedom of God's grace, is virtually denying it; because it implies some merits in our faith, which are not in any other virtue or work; for why or how else should it render us more acceptable to God, than any thing else which God himself requires of us? X. [To be continued.]

TO THE EDITORS OF THE CHURCHMAN'S MAGAZINE.
Gentlemen,

IT has often been wished that some person would be so obliging as to give the public a history of the Episcopal Church in Connecticut, from its first rise to the present day. To furnish matter for such a history, it will be important that some person in each Church, collect what facts he can from his own Church, with certain data's, and communicate them through the vehicle of the Churchman's Magazine; this may enable some able pènman to consolidate the various accounts, and give the public a concise history of the whole, which would be very desirable. I will endeavour to give a short statement of the Church of Fairfield, from its first commencement to the present time, HE first time Divine Service was performed in Fairfield, agreeable to the

1722,

by the Rev. Mr. Picket, rector of Christ Church, Stratford, in the dwelling