might be pleased to bless the Fruits with which the Earth is at this Time covered, and not pour upon them those Scourges of his Wrath, Pestilence, and War, which ordinarily begin in this Season.

Q. When were these Rogation Days established in the Church?

1.

Le Comte

A. The Use of these earnest Supplications for the Mercy of God, which were called Litanies, was very early practised in the Christian Church, the Pattern whereof we have in Scripture appointed Joel ii. 17. by God himself in a Time of general Calamity; and such Supplications are thought to be suggested 1 Tim. ii. by St. Paul in those several Kinds of public Prayers, which he enjoins to Timothy. But this Season Aonal. before our Lord's Ascension, for Litanies and Eccles. Rogations, was fixed by Mamertus, Bishop of Tom. 1. p. Vienne, about the Middle of the fifth Century, upon the Prospect of some particular Calamities that threatened his Diocese. Some few Years after, this Example was followed by Sidonius Bishop of Clermont; and, in the Beginning of the sixth Century, the first Council of Orleans appointed that they should be yearly observed.

Q. Wherein consists the Piety of this Institution? A. In that it testifies our Dependence upon God, in those Expectations we entertain of Temporal Happiness. And in that we acknowledge all second Causes are entirely at his Disposal; and that the solemn Repentance and earnest Prayers of a Nation are the most effectual Means to appease God's Wrath, and avert public Evils. For thus we find in the Old Testament, among the People of God, that his Providences were suited to their Manners, and they were constantly prosperous or afflicted, as Piety and Virtue flourished or declined among them. And the crying Sins of a Nation cannot hope to escape public Judgments, unless they be prevented by a general Repentance and Humiliation; it being only in this Life that public

Fran.

285, 286.

Bodies and Communities of Men, as such, are liable to Punishment.

Q. What was the Service enjoined upon those Days?

A. At the Reformation, when all Processions were abolished by Reason of the Abuse of them, yet for retaining the Perambulation of the Circuits of Parishes, it was enjoined, that the People shall, once a Year, at the Time accustomed, with the Curate and substantial Men of the Parish, walk about the Parishes as they were accustomed, and at their Return to Church make their Common Prayers. Provided that the Curate, in their said common Perambulations, used heretofore in the Days of Rogations, at certain convenient Places, shall admonish the People to give Thanks to God, in the beholding of God's Benefits, for the Increase and Abundance of his Fruits upon the Face of the Earth, with the saying of the 103 Psalm; at which Time also the same Minister shall inculcate this and such Sentences, Cursed be he that translateth the Bounds and Doles of his Neighbour. Injunct. Q. Eliz. 18, 19.

Q. But since all Christians own the great and wonderful Efficacy of Prayer; let me know wherein the Nature of Prayer consists?

A. Prayer is the Address of the Soul to God, and the Ascent of the Mind towards Heaven; which receive different Names according to those various Subjects the Mind is employed upon in such Addresses. When we bewail our particular Sins with Sorrow and full Purposes of Amendment, it is called Confession; when we implore God's Mercy, and desire any Favour from him, Petition; when for the averting any Evil, Supplication; when we express a grateful Sense of Benefits received, Thanksgiving; when we acknowledge and adore the Divine Perfections, Praise; when we beg any Thing for others, it is styled Intercession. So that in all these Acts we have the great Honour to be admitted into God's

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Presence, and to treat with him about those Things
which chiefly concern our own Happiness, or that
of our Neighbours.

Q. But since God knows all Things, and being
infinite in Goodness is ready to supply us, how doth it
appear necessary to make such Addresses to him?

Rom. viii

A. Prayer is necessary, as it is one of the highest Acts of religious Worship, whereby we acknowledge God's infinite Perfections, and own our entire Dependence upon him; that he is the Fountain of all Goodness, and that we are nothing but Weakness and Imperfection. Besides, God hath established it as a Means, whereby we are to obtain whatever we want in Relation to our Souls and Bodies; we are to ask before it shall be given, we must seek Mat. vii. before we shall find, we must knock before it will be opened unto us. And he hath promised the Assistance 26. of his Holy Spirit to help us in the Performance of our Prayers; and hath appointed his Son to inter-Heb. vii cede by Virtue of his Merits for their Acceptance. 25. So that a Man must be very Atheistical, that forbears paying the great Creator this Homage that is due to him; or very careless of his Salvation, that neglects such admirable Means for the effecting it. Q. What hath been the Practice of the World in this Particular?

A. The most barbarous Nations, as they have owned the Being of a God, so have they always expressed their Respect and Reverence of a Deity, in making Addresses to him. And thus much was imported by their offering Sacrifices, that God was the great Sovereign of the Universe, that all good Things came from above, and that from his Bounty alone they could expect a Supply of their Wants. In all Ages good Men have in this Manner constantly exercised their Devotion, and have exposed themselves to the utmost Dangers and Hazards, rather than neglect their Duty in this Kind; nay, the blessed Jesus thus testified his Obedience and Submission, his Love and Humility; he often went

into the Places of public Worship, and frequently retired all alone, and spent whole Nights in the Exercise of Prayer.

Q. What ought we to pray for?

Mat. vi. 33. A. In the first Place, we ought to seek the Kingdom of God and his Righteousness, all those Things that are necessary to our Salvation: That God would be pleased to illuminate our Understandings with the Knowledge of Divine Truths: That he would pardon our Sins, strengthen our Resolutions of better Obedience, and assist us to overcome Temptations, and by the Help of his Spirit, enable us to walk in his Ways all the Days of our Lives: That as to this World, he would be pleased to supply us with such a Share of the good Things of it, as may be most agreeable to his Will, and answer the Ends of his universal Providence, and may most conduce to our eternal Welfare.

Q. What Encouragement have we to beg the Supply of our spiritual and temporal Wants?

4. The infinite Goodness of the divine Nature, always ready to exert and communicate itself to capable Subjects, and that universal Providence whereby God governs the World, are sufficient Motives to prevail upon us to approach the Throne of his Majesty. But lest his Greatness, and the Sense of our own Unworthiness, should make us afraid, and keep us at a Distance, God hath been graciously pleased to excite us to the Performance Psal. cxlv. of this Duty, by Promises of Success; that he will be nigh to all those that call upon him: That he is Mat. xxi. ready to forgive, and plenteous in Mercy to all that call upon him: That whatever we shall ask in Prayer, believing, we shall receive.

18.

lxxxvi. v.

22.

1 John v.

14.

iii. 22.

Q. Upon what Conditions hath God promised to hear our Prayers?

A. The great Confidence of our being heard must be laid in asking according to his Will, and in soliciting his Favour upon such Terms as he hath promised to grant it. Which implies, that when we beg

25.

Pardon for our Sins, we must resolve to forsake them; for the Prayer of the wicked is an abomina- Prov. tion to the Lord: That we be ready to forgive those xxviii. 9. that trespass against us, because it is the merciful Mat. v. 7. Man shall obtain Mercy: That when we ask for any Virtue, we must be sure diligently to seek and endeavour after it: That when we crave the Help of divine Grace, we must be ready to co-operate and concur with it; for to him that hath shall be Mark iv. given, and from him that hath not, shall be taken away even that which he hath: That when we pray for any temporal Blessings, we take all prudent and lawful Means to acquire them, and resign ourselves entirely to the Wisdom of his Providence, to give such Success to our Endeavours, as he shall think most conducing to our Salvation and the Good of others: And that all these Petitions for spiritual and temporal Wants be offered to God through the Merits and Mediation of Jesus Christ only.

Q. In what Manner ought we to pray?

A. With such Lowliness of Mind, such reverent and serious Deportment, as may plainly testify the Respect and Veneration we have for God's infinite Majesty. With that Intenseness and Application of Thought, as to engage our Hearts as well as our Lips in his Service. With such Fervency of Affection, and such a Measure of Importunity, as may shew how desirous we are of the Mercy we request, and how highly we value and esteem what we ask for. With such a Faith as consists in firmly believing we shall receive the good Things we desire, when we have performed those Conditions upon which God hath promised to bestow them. To all which we must add Constancy and Perseverance; taking all Opportunities for it, and spending much Time in this Duty, than which none of all the Duties enjoined by the Christian Religion will turn to a better and more comfortable Account, if our Hearts and Lives be but answerable to our Prayers.