is true, it is too much to expect that any such treasure should be found by us."

"No, Richard," I said, "it is not too much. The kind Providence of GOD has permitted some of the writings of those good men to be preserved to this day. And there is no more doubt that they are their genuine writings, than that Bishop Ken wrote the Evening Hymn, or Bishop Wilson that little book you like so much."

66

'If this is indeed as you say," he replied, "we have great reason to be thankful for such a proof of God's care for His Church. But I beg you, Sir, to tell me, whether there is any thing in these writings you speak of, which confirms what I have been venturing to state to you as my opinion gathered from Scripture, concerning the threefold distinction of Christian Ministers."

"Next Sunday," said I, "you shall see and judge for yourself." As we came home from Church in the afternoon of the following Sunday, he reminded me of my promise; and I gave him a written paper, containing a few extracts, which I had translated from the works of the Apostolical Fathers, telling him, that I might possibly have made a mistake here and there in the rendering, but that he might depend on such being the general force and meaning of the passages.

The extracts I gave him were the following:

"Clement, with other my fellow labourers."-Phil. iv. 3.

"Ignatius and the holy Polycarp, the Bishop of the Smyrmæans, had for. merly been disciples of the holy Apostle John."-Martyrdom of S. Ignatius.

"The Apostles, preaching throughout countries and cities, used to appoint their first fruits, after they had proved them by the Spirit, to be Bishops and Deacons of those who should hereafter believe."—S. Clement to the Cor.

"The Apostles knew that there will be dispute about the name of Bisho. prick or Episcopacy, wherefore they appointed the aforementioned, and gave them authority beforehand, in order that if themselves should fall asleep, other approved men might succeed to their ministerial office.”— The same.

"All of you follow the Bishop as JESUS CHRIST followed the FATHER; and the Presbytery as the Apostles; and reverence the Deacons as GOD'S ordinance. Let no man do any of those things which pertain to the Church without the Bishop. He that honoureth the Bishop, is honoured of God; he that doeth any thing without the privity of the Bishop, doeth service to the Devil."-S. Ignat. to the Smyrm.

"Have regard to the Bishop, that GOD also may regard you. My sou. for theirs who are subject to the Bishops, Elders, and Deacons; and may it be my lot to have a portion with them in GOD."-S. Ignat. to Polycarp.

"The Bishops who were appointed in the farthest regions are according to the will of JESUS CHRIST; whence it becometh you to go along with the will of the Bishop."-S. Ignat. to the Ephes.

"That ye may obey the Bishop and the Presbytery, having your mind without distraction, breaking one bread."-The same.

"Some indeed talk of the Bishop, yet do every thing without him: but such persons do not appear to me conscientious; on account of their congregations not being assembled strictly according to the commandment."S. Ignat. to the Magnes.

"I exhort you to be zealous to do all things in divine concord: the Bishop presiding in the place of GOD, and the Presbyters in the place of the council of Apostles, and the Deacons, (in whom I most delight,) intrusted with the service of Jesus Christ.”—The same.

"For as many as are GoD's and JESUS CHRIST's, these are with the Bishop."-S. Ignat. to the Philadelph.

"Be ye earnest to keep one Eucharist, for the flesh of our LORD JESUS CHRIST is one, and there is one cup in the unity of His blood, one altar, as one Bishop, together with the Presbytery, and Deacons, my fellow-servants."-The same.

"Hold to the Bishop, and to the Presbytery, and Deacons. Without the Bishop do nothing."-The same.

"When you are subject to the Bishop as to JESUS CHRIST, ye appear to me as living not according to man's rule, but according to JESUS CHRIST.” -S. Ignat. to the Trall.

"He that without the Bishop, and Presbytery, and Deacon, doeth ought, that person is not pure in his conscience."-The same.

66

Polycarp, and the Presbyters, who are with him, to the Church of GOD, sojourning at Philippi."-S. Polyc. to the Philipp.

"Being subject to the Presbyters and Deacons, as to GoD and CHRIST." -The same.

Two or three weeks afterwards, as we were walking homewards after Evening Service, he gave me back the paper, with expressions of great satisfaction and thankfulness; and added that, he blessed GOD for having led him to make the inquiry; and that he was sure, if many religiously-disposed persons, who now think little of such matters, would turn their minds to them without partiality, they would fear to separate from a Church like ours, which, whatever may be its imperfections, is substantially pure in its doctrine, and in the Apostolical Succession of its Ministry.

"Sir," said he, "I am a poor hard-working man, as you know; but the interests of my soul and of those dear to me, are of as great importance in the sight of Almighty God, and ought to be to me also, as if my lot had been cast in a higher station. It is to me, therefore, no matter of indifference, (as many have told me it should be,) what

is the truth on these great subjects; but I am more and more sure that it is a Christian duty first to inquire into them, and, when we have found the truth, to act up to it, humbly but resolutely.

"The times are bad, I confess; but yet, young though I am, I do not expect, as the world now goes, to see them much better.

"What our LORD said about iniquity abounding, and love growing cold, seems to be but too suitable to our present state. I have often thought it and said it, though I have seldom met with any one who would agree with me in the opinion. The Church of England I can plainly see, more plainly perhaps than a person in a higher station, is in a manner gone. The Church in England, GOD be thanked, however afflicted, remains, and ever will, I trust,-whether the world smiles or frowns upon her.

"I have therefore determined, Sir, by God's grace, to look to myself, my wife, and children; and not to trust the world to do us any good, either in time, or in Eternity.

"And if by following THE TRUTH now, we shall all be together hereafter in the Society of Prophets, Apostles, Saints, and Martyrs, you know then, Sir, we shall have nothing more to wish for, nothing more to fear; every doubt will be satisfied, every difficulty removed. And I assure you, Sir, it is the very comfort of my life to spend a portion of every Sunday, in looking forward to that happy time."

"God bless you, Richard," said I, as we parted at his garden gate. And, when I came home, I could not but fall on my knees and thank GOD for having given me such a Parishioner.

No. 13.

[ad Populum.]

SUNDAY LESSONS.

THE PRINCIPLE OF SELECTION.

AMONG projected alterations in the Liturgy, not the least popular seems to be a very considerable change in the selection of the Sunday Lessons. People do not see, first of all, why such and such chapters are chosen out of the Old Testament, in preference to others, which they think more edifying. Secondly, they see no reason why the Church should not assign Proper Lessons to every Sunday from the New Testament, as well as from the Old.

One who hopes that he should not be found froward, were a change

to be made by competent Spiritual Authority, begs leave, nevertheless, to submit, to all considerate lovers of the Prayer-Book, the following remarks on the two points specified above.

1. Before people find fault with the selection of particular chapters, they ought to be tolerably certain that they understand the principle, on which the Lessons in general were selected. It is to be regretted, that we have remaining little, if any, historical evidence, touching the views of the Compilers of the Liturgy in that portion of their task. What we do know, amounts to this::

In King Edward's Prayer-Books no distinction was made, as to appointing Lessons, between Sundays and other days of the week. The chapter of the Old Testament set down for the day of the month was read in course for the Sunday Lesson; as is the case still in regard of the New Testament. With a view to this, probably, the well-known notice was prepared, which now stands prefixed to the Second Book of Homilies, but in Strype's opinion* belongs rather to the First Book. "Where, (i. e. whereas,) it may so chance, some one or other chapter of the Old Testament to fall in order to be read upon the Sundays or Holidays, which were better to be changed with some other of the New Testament for more edification, it shall be well done to spend your time to consider well of such chapters beforehand." This came out first, as it seems, in 1560; and about the same time a Commission was given to Archbishop Parker, Bishop Grindal, and others, "to peruse the order of the Lessons, throughout the whole year, and to cause new Calendars to be printed." In pursuance of which the present Table of Sunday Lessons was prepared, and came out the same year. We may then consider it as Archbishop Parker's; and surely not one among the Reformers might be more thoroughly depended on for a sound practical view of things. Farther than this, we have no direct information. We must be guided, therefore, entirely by the internal evidence of the Lessons themselves.

The series begins from Septuagesima Sunday, because it was the custom of the early Church to read the Book of Genesis in Lent.† Let us examine them in their order, ending with the 6th Sunday after Epiphany in the following year. We shall find, if I mistake not, that the selection may be accounted for on this supposition, viz. That the arrangers desired to exhibit God's former dealings with His chosen people collectively, and the return made by them to God, in such manner as might best illustrate His dealings with each individual, chosen now to be in His Church, and the snares and temptations most apt to beset us as Christians.

Certainly, there does exist a very wonderful analogy between these two cases, that of the Jewish nation delineated in the Bible,

* Life of Parker, i. 167. 8vo.

See Wheatley on the Common Prayer, ch. iii. sect. x. § 4.

and that of a baptized Christian, as known by daily experience; an analogy most striking in itself, most clearly pointed out more than once in the New Testament, and very serviceable, if rightly understood, in many great points of faith and practice. This analogy arises out of the fact, that Christians severally are, what the Jews collectively were, partakers of an especial Covenant.

It is to be supposed, that the Great Enemy has his peculiar way of dealing with souls placed in such a relation, as with parents, children, subjects, and others, according to their several relations. To exhibit such his purpose and proceedings, and to exemplify also the counteracting methods of Providence, seems to be one especial purpose of the historical portions of the Old Testament: in which the prophetical are here included.

To give an instance of what is here meant. One of the most prevailing temptations to unbelief and careless practice is the daily experience we have, of Christians behaving so very differently from what one should expect, a priori, in God's elect. It does not seem as if, left to ourselves, we should have any adequate idea of the kind of hypocrisy described by Bishop Butler, in his Sermon on Selfdeceit, and elsewhere; I mean, the temper which leads men to act towards GOD ALMIGHTY, (whom in theory and understanding they own,) as if it were in their power to deceive Him. To explain this for the benefit of those most in danger, seems one great purpose of the Old Testament; to explain it, I say, for the benefit of unworthy Christians, who may discern themselves, by anticipation, in the faithless demeanour of the Jews.

It is conceivable, that a series of extracts might be made, to illustrate this matter more particularly; i. e. on a principle of admonition. Would not such a series coincide, very nearly, with the Sunday Lessons?

Thus, the first and second chapters of Genesis represent man as at first placed in covenant with his Maker; the third, sixth, and ninth represent his fall, and the wonderful mixture of judgment and mercy which prepared him for the recovery, which God had in store for him, by virtue of a New Covenant. Then, (Gen. xii.) follows the first definite step towards the establishment of that New Covenant: the call of Abraham, to be the select pattern and spiritual progenitor of all who shall ever be saved by it. And here again judgment is shown mingled with mercy, and thorough probation accompanying both, by the two selected chapters of Abraham's history; the fall of Sodom, and the sacrifice of Isaac.† Then begins the account of Jacob and his family, the other great section of the Patriarchal History; displaying on the one hand, the great danger of taking liberties with moral duty, under the notion of being favourites with GOD; (for the subsequent misfortunes of Jacob's family are