Q. What became of his body?

A. It was carried by devout men to be buried; who, from a sense of the loss of so pious and good a man, made great lamentation for him.

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

A. That a firm belief and persuasion of another life, is the great support of a good man under the sufferings of this. That when malice and cruelty combine to deter men from the profession of the truth, by inflicting the most barbarous torments, the good providence of God often makes them ineffectual, by assisting his faithful servants with an extraordinary communication of his grace. That no opposition or calumny from bad men should discourage Christians from doing all the good they can. That we ought to summon up all our courage and resolution, when we are engaged in the defence of God's cause, always remembering that patience and moderation best become the advocates of truth. That though good men, when they die, depart into a state of happiness, yet they are a loss to the world, which we may justly lament, being deprived of the advantages of their edifying example. That we should be ready to forgive all the injuries and affronts we receive from others, and by practising it in ordinary provocations, to prepare ourselves for the exercise of it in greater. That if we will distinguish ourselves to be the disciples of Jesus, we must love our enemies, bless them that curse us, and pray for them that despitefully use us, and persecute us; a perfection of charity peculiar to the gospel institution, in which St. Stephen copied the example of his blessed master, which we might have thought impossible to have been imitated, if the saint of this day had not convinced us of the contrary.

Q. Since the love of enemies is a duty peculiar to the Christian institution, wherein does it consist?

A. In bearing a sincere affection towards our enemies, though they are malicious and implacable to us ; and in being ready upon occasion to give real testimony of it.

Q. Is it not enough to wish them no evil, and to do them no harm?

A. Many devout Christians delude themselves in this matter; for besides these expressions of justice, we are obliged to shew them all offices of charity; because they are men and Christians, our neighbours and our brethren. We ought to honour them for their virtues, and pity them for their miseries; to relieve their wants, to conceal their defects, and to vindicate their injured reputation; to pray for them, and to be placable towards them; ready to remove all misunderstandings, and to take such steps as may probably recover them to a true sense of things.

Q. What is that uncharitableness to our enemies that we are most liable to?

A. Hard censures and suspicions, fancying the worst designs, and putting the worst interpretations upon all their words and actions. A reigning sin among adversaries; too common among those who are otherwise serious and devout; and this not only against particular persons, but on all hands, against whole bodies and parties, who, in any thing relating to the times, are of different opinions. Now this is contrary to the nature of charity, which is always inclinable to think the best, and leans, so far as the thing will bear, to the side of favour, both in judging and speaking of all their actions. It is also plainly contrary to our Lord's rule, who warns us not to judge, that we be not judged, because,

with what measure we mete, it will be measured to us again.'

A. What makes us so hard as forgive our enemies?

A. It is our dwelling upon an injury received, and hearkening to ill suggestions, that aggravate the deed, and the malice and unworthiness of him that offered it. This heightens our resentment, and makes it difficult to bring our minds into temper; whereas if, when such thoughts arise, we did not harbour nor give way to them, we should find forgiveness much more easy.

Q. What obligations do we lie under to the performance of this duty?

A. The express command of our Saviour, the author of our holy religion, requires it from us.* He has besides made forgiveness of injuries to be the condition, without which we can expect no pardon of our sins from him he has, in his own person, set us a pattern of this virtue, which he practised to the height, rendering good for evil to all mankind.

Q. Wherein consists the reasonableness and excellency of this duty?

A. In that it tends to the comfort and happiness of our lives; patience and forgiveness affording a lasting and solid pleasure. In that it restrains, at present, a very tumultuous and unreasonable passion, and prevents many troubles and inconveniences which naturally flow from the malicious and revengeful temper. It is the perfection of goodness to do kindnesses, not only without merit and obligation, but in despite of temptation to the contrary. It is an argument of a great mind, and the most valuable conquest, because gained over ourselves.

Mat. vii. 1,

2.

Mat. v. 44. vi. 14, 15.

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And thus God himself is affected towards those who are guilty of the greatest provocations against him.

Q. But is not the repentance of the party that injures us, made the condition of our forgiveness?

A. Forgiveness is chiefly taken for abstaining from revenge; and so far we are to forgive our enemies, even whilst they continue so, and though they do not repent. Besides, we are to pray for them, and to do them all offices of common humanity and charity. But sometimes forgiveness signifies a perfect reconciliation to those that have offended us, so as to take them again into our friendship; which they are by no means fit for, till they have repented of their enmity, and laid it aside; and this is the meaning of that text, of rebuking our brother if he trespass against us, and if he repent to forgive him."

Q. How ought we to treat an enemy that repents?

A. We are not obliged to treat him with marks of special esteem and confidence, because this is founded upon particular reasons and fitness of persons, as likeness of humour, fidelity of affection, aptness for our affairs, or the like. But when we ourselves are only concerned, and the thing is not of that weight as to be jealous over it, and we have no other cause but that offence to exclude him from it; it is a Christian act to admit a returning penitent to the same state he held before he offended us. And this is according to St. Paul's direction, to forgive others even as God for Christ's sake forgiveth us.'

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Q. By what measures ought we to judge of the repentance of our enemies?

A. We ought not to be too strict and rigid in standing upon exact proofs, but to be candid, and apt to

interpret all signs of it to the best sense, leaning to the side of love and easy admittance. If they take shame to themselves, and are so far humbled, as penitently to confess their fault, it is an argument of their sincerity, and, in the case of the first offence especially, a strong presumption that they will no more commit it.

THE PRAYERS.

FOR SUPPORT UNDER SUFFERINGS FOR RELIGION.

GRANT, O Lord, that in all my sufferings here upon earth, for the testimony of thy truth, I may stedfastly look up to heaven, and by faith behold the glory that shall be revealed, and being filled with the Holy Ghost, may learn to love and bless my persecutors, by the example of thy first martyr St. Stephen; who prayed for his murderers to thee, O blessed Jesus, who standest at the right hand of God, to succour all those that suffer for thee, my only mediator and advocate. Amen.

FOR REGENERATION.

ALMIGHTY God, who hast given us thy only begotten son to take our nature upon him, and as at this time to be born of a pure virgin; grant that I, being regenerated and made thy child by adoption and grace, may daily be renewed by the holy spirit, through the same our Lord Jesus Christ, who liveth and reigneth with thee and the same spirit, one God, world without end. Amen.

FOR CHARITY TOWARDS OUR ENEMIES.

TEACH me, O blessed Jesus, to lay aside all angry and revengeful thoughts against my bitterest enemies,