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A. He was by St. Peter fent into Egypt, fixing his main Refidence at Alexandria, and the Places thereabout. Where fo great was the

Succefs of his Miniftry, that, according to Eufe- Eufeb.lib. bius, he converted Multitudes both of Men and 2. c. 15. Women, not only to the Embracing the Chriftian Religion, but to a more than ordinary ftrict Profeffion of it.

Q. Did this Evangelift confine bis Preaching to Alexandria, and thofe Parts?

A. He afterwards removed Weftward to the Parts of Lybia, going through the Countries of Marmorica, Pentapolis, and others thereabouts; where, notwithstanding the Barbarity and Idolatry of the Inhabitants, yet by his Preaching and Miracles he planted the Gospel, and confirmed them in the Profeffion of it. And upon his Return to Alexandria, he wifely ordered the Affairs of the Church, and provided for Succeffion by conftituting Bishops, and other Officers and Paftors.

How did St. Mark fuffer Martyrdom?

A. About Eafter, at the Time the Solemnities of Serapis happened to be celebrated; the People being excited to a Vindication of the Honour of their Idol, broke in upon St. Mark, while he was employed in Divine Worship; and binding his Feet with Cords, dragged him through the Streets, and thrust him into Prifon, where in the Night he had the Comfort of a Divine Vifion. Next Day the enraged People renewed the Tragedy, and ufed him in the fame Manner, till his Flesh being raked off, and his Blood run out, his Spirits failed, and he expired. Some add, that they burnt his Body, and that the Christians

decently

decently entombed his Bones and Ashes, near the Place where he used to preach. But all this Account is given by Authors whofe Credit we cannot depend upon; and therefore must be received with Grains of Allowance.

Q. Were bis Remains afterwards removed?

A. They were with great Pomp translated from Alexandria to Venice, as is afferted by fome Writers; and though there is great Reason to doubt the Truth of this Relation, yet however he is adopted the tutelar Saint and Patron of that Republick, and has a very rich and stately Church erected to his Memory.

Q. What Writings did this Evangelist leave behind him?

A. Only his Gofpel, which was written at the Entreaty of the Converts at Rome, who, not content to have heard St. Peter preach, preffed Eufeb.lib. St. Mark his Difciple, that he would commit to Writing an hiftorical Account of what he had delivered to them; which he performed with no lefs Faithfulness than Brevity; and being perused by St. Peter, was ratified by his Authority, and commanded to be read publickly in their religious Affemblies. It may very well be looked upon as a Supplement to St. Matthew's Gofpel; for by the Light this gives, that becomes more clear and perfpicuous.

Q. Why is this Gofpel frequently filed St. Peter's?

A. Not fo much because dictated by him to St. Mark, as because he principally compofed it out of that Account which St. Peter ufually delivered in his Difcourfes to the People, and because it received the Stamp of St. Peter's Approbation.

Q. What

Q. What particular Proof is there of his Impartiality?

A. In that he is fo far from concealing the fhameful Fall and Denial of St. Peter, who Mark 14. was his dear Tutor and Master, that he relates 66, &c. it with fome particular Circumftances and Aggravations, which the other Evangelifts take no Notice of.

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

A. That a good Chriftian ought to inftruct by his Example, as well as by his Difcourfe. That when God tries his Servants with extraordinary Sufferings, he fupplies them with a proportionable Affiftance for their Support. That the Light of the Gospel, though admirably fitted to conduct us into the Paths of Happinefs, yet will certainly increase our Condemnation, if we do not govern our Lives by the Maxims of it. That we ought to be very thankful to God, for having instructed his Church with the heavenly Doctrine of this Evangelift, and to fhew our grateful Senfe of this valuable Treafure, by reading his Gospel frequently and attentively, and fo firmly believing thofe Things which he relates, that we may reap all those Advantages God defigned us in that Revelation of his holy Will.

Q. Ought all Chriftians to read the Scriptures?

A. The very End and Defign for which they were written does fufficiently prove this, becaufe they contain the Terms and Conditions of our common Salvation; without the Knowledge and Practice of which we can never attain Happiness. The Articles of our Faith propofed in Scripture, and the Precepts for the Direction

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of our Lives neceffarily effect all the Members of the Chriftian Church; and therefore ought they carefully to be read and ftudied by all People. Befides, we find thefe holy Writings addreffed to Chriftians in general. Our Saviour's Sermons were preached to the Multitude as well as to his Difciples. The A 2Cor. 1 1.poftles direct their Epiftles to all the Saints, which implies all the Profeffors of ChriftianiJam. 1. 1. ty; and to the Twelve Tribes fcattered Abroad, which were the Jewish Chriftians difperfed, over the World. The Bereans are commend.

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15. Rom. 1.

17. ed for fearching the Scriptures; and Timothy 2 Tim. 3. praised for having known them from a Child. And as they are the Power of God unto Salvation, fo they are a fure Word of Prophecy, to 2 Pet. 1. which all People are bound to have a Regard, that value the Things which belong to their eternal Peace.

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Q. What was the Practice of the Jews and the Primitive Church in this Matter?

A. It was the constant Custom of the Jews, not only to read and preach their Law every Acts 13. Sabbath-day in their Synagogues; but it is made the Character of a good Man among them, Pfal. 1. 2. to meditate upon it Day and Night.

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Primitive Fathers prefs the reading of the Scriptures upon the People, as a Matter of indifpenfable Obligation; as the best Preservative against heretical Opinions, as well as a bad Life; and in order to this Purpose, the antient Church took Care to have the Bible tranflated into all Languages; which fufficiently fhews they thought it proper to be read by the Faithful of all Nations. And there is a notorious Matter of Fact preferved as an Evidence, that

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the Scriptures were then common to all People. Among other Methods to deftroy Christianity, one was to force from Chriftians their Bibles, and to burn them; and there were many of both Sexes, and all Degrees, who chose rather to die, than deliver up thofe facred Records and they who through Fear of Death complied, were ftiled Traditors, as a Mark of Infamy; which could not have been if they had had no Bibles to deliver up.

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Q. Are not the People apt to wreft Scriptures to their own Deftruction; and hath not the promifcuous Ufe of them been the Occafion of Herefies?

A. This only proves, that the beft Things may be abused; and though this very Inconvenience happened in the Time of St. Peter, yet for the Cure of it he no where forbids the Reading of them. And as to Herefies, they generally owe their Rife to Men of Learning and Parts, who have not Humility and Modesty enough to fubmit to the Univerfal Belief of Chriftians, and who are ambitious to diftinguish themselves from the reft of Mankind.

Q. But how doth it appear that the Scriptures are the Word of God?

Rom. 10.

A. That the Scriptures were revealed by God, and that the Things contained in them were not invented by Men, is evident from what the Authors of the Books of Scripture John 6. 7. affert themselves. They profefs that the Doc-16. trine they taught was received from God him14, &c. felf: The Word fpoken by them is ftiled the Theff. Word of God: The Witnefs they bear is called 2. 13. the Testimony of Ged; their Preaching, the Go- Col.1.25. Spel of God. And that the Apoftles might not Rom. 15. Q 2

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