THE THIRD SUNDAY AFTER EASTER.

The Collect seems to refer to the general Baptism, which was called prioμa, Illumination, and constituted a part of the paschal solemnity. It prays that they, who are by Baptism admitted into the Christian Communion, may avoid whatever is contrary to their baptismal vows. Though no particular time is now set apart for Baptism, yet the Collect is seasonable, as a general anniversary commemoration of the blessings conferred, and the engagements entered into at Baptism. In the Gospel, our Saviour tells his Disciples, that though they should weep and lament for his death, their sorrow should be turned into joy. Such joy at this time becomes all his Disciples. But the Epistle reminds us that the Disciple of Christ must be careful to observe his baptismal vows, must abstain from fleshly lusts, and have his conversation in every respect honest. Indeed the principal scope of the whole of the first Epistle of St. Peter, is to persuade the new converts to walk suitably to the Christian profession, from the recollection of the lively hope, into which they were begotten again, by the Resurrection of Christ from the dead: And such considerations are agreeable to the meditations proposed by the Church on this day.

THE FOURTH SUNDAY AFTER EASTER.

From Easter to Whitsuntide was a time of the greatest joy. In the Collect for this day, we pray

that

that our affections may be properly directed, that our joy may be real, and our hearts fixed where only true joys can be found; that is, such joys as the Resurrection of Christ, and the promise of the Comforter afford. These form the principal subjects of the Gospel, from Easter to Whitsuntide. The Epistles admonish us of duties that correspond with Christian rejoicing, such as faith, rising from the death of sin, patience, meekness, and charity. They propose our Lord for an example, and the promise of his Holy Spirit for our guide and support.

THE FIFTH SUNDAY AFTER EASTER.

The last Gospel promised a Comforter. The Epistle and Gospel for this day, direct us what to do, that we may obtain that promise. To receive the promised Comforter, two conditions are required; 1. Prayer, or rogation, “Ask, and Ask, and ye shall receive, "that your joy may be full;" 2. To love God and keep his commandments, which the Epistle styles being "doers of the word." The Collect prays, that our hearts may experience the fruits and comforts of the Holy Spirit, that we may entertain good thoughts, and have ability to perform them.

Though all the Epistles and Gospels from Easter to Whitsuntide are suitable to the season, the present Gospel is with peculiar propriety read on this day. It both foretells our Saviour's Ascension, which the Church commemorates on the following Thursday,

and is applicable to the public Prayers, Litanies, or Rogations that were used on the ensuing Monday, Tuesday, and Wednesday, which are therefore called

ROGATION DAYS.

The three Rogation Days, that is, the Monday, Tuesday, and Wednesday before Holy Thursday, or the Ascension of our Lord, being by the Church of England appointed to be observed as days of fasting or abstinence, it may be proper in this place to give some account of their origin.

These Litanic or Rogation Days, were first instituted by MAMERCUS, Bishop of Vienne, a little after the middle of the fifth century *. MAMERCUS was not the inventor of Litanies, or Litanical supplications, but he was the institutor of the Rogation fast, and the first that applied the use of Litanies to the Rogation Days. To avert the irruption of the Goths, and to appease the wrath of Heaven, manifested by various calamities, and many strange prodigies, he ordered processional supplications to be made (or to speak more correctly, he obtained permission from the Senate, that they should be made) on the Monday, Tuesday, and Wednesday before the Ascension. Rogations being the Latin name given to these processional supplications, the days were called Rogation Days+.

* A.D. 469.

The great Litany, or the Scptiform Litany, now styled by those that use it, the Litany of St. Mark, from its being fixed to

the

Hitherto the whole fifty days of Pentecost had been observed as one continued festival; and the appointment of a fast for three days before the Ascension, appeared to the Spanish Churches so improper a departure from the practice of their forefathers, that the Council of Gironne enacted, that the Rogation fast should be kept after the day of Pentecost.

In the Greek Church, which, in conformity to ancient and general usage, kept Pentecost as one entire festival, this fast was unknown. But the example of MAMERCUS was followed by many Churches in the West; and the institution of the Rogation Days, soon passed from the diocese of Vienne into England, though it was not admitted at Rome, before the end of the eighth century, or the beginning of the ninth *. The first Council of Or

leans

the 25th of April, is quite a different Institution, and consider. ably posterior to that of the Rogation Days. This Litany was drawn up by GREGORY the Great, in the year 590, when public prayers and processions were continued at Rome for three successive days. Such were the ravages made by the plague, that on the first day of the procession eighty persons were taken ill, fell down, and died on the spot, within one hour. Whether this Litany for the 25th of April was received in France before the Rogation Days were received at Rome, it will not be easy to determine, but in the beginning of the ninth century it was com monly established in France.

* If this statement be correct, and I have no apprehensions of its being disproved, what becomes of Dr. Godolphin's notion, that the Bishop of Rome, before his assumption of the power

of

leans* enacted, that during the three days before the Ascension, men servants and women servants should be released from working, that all the people might attend the public worship. These processional Rogations continued in England, till the era of our Reformation.

The Injunctions of Queen Elizabeth, which like those of Edward in 1547, prohibit Litanical processions t, require, that "the Curate in the common

of Compulsion, recommended to the Western Churches certain rules for abstinence, in the week before the Ascension, by the gentle name of Rogation, i. e. begging or supplicating, and that hence the Rogation Days derived their name. Dr. Godolphin's sentiments may be found in Burn's Eccl. Law. Article Holidays.

* A. D. 511.

"To avoid all contention and strife, which heretofore hath "risen among the Queen's Majesty's subjects, in sundry places "of her realms and dominions, by reason of fond courtesie, "and challenging of places in the procession; and also that they may the more quietly hear that which is said or sung to their "edifying, they shall not from henceforth in any parish Church, "at any time use any procession about the Church, or Church"yard, or at any place, but immediately before the time of "Communion of the Sacrament, the Priests, with other of the "quire, shall kneel in the midst of the Church, and sing or "say plainly and distinctly the Letany, which is set forth in "English, with all the suffrages following, to the intent the people may hear and answer, and none other procession or "Letany to be had or used, but the said Letany English, add"ing nothing thereto, but as it is now appointed." This injunction is a transcript of Edward's, except that the words High Mass are here changed into the Communion of the Sacra

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