ing together," that it may be obtained. Now this could not be done, except days were appointed, which all may know of as a standing Ordinance; and to be able to join together in spirit, however far apart they are in body. We might thus not only in all parts of this kingdom, but in distant lands, wherever our Brethren are residing, unite in sending up supplications, which common FATHER would not fail to hear and answer abundantly. And when engaged in prayer we should have the great comfort and support of knowing that we are not single, but that others are perhaps mentioning what we are leaving out; and that others have more earnestness and devotion than we feel in ourselves. our Should this paper fall into the hands of any who have never before heard or thought seriously of this Institution, it may be useful to offer a few hints for its better observance. Let each consecrate the days as much as possible to prayer and holy meditation, adding to them religious Fasting, if health permit. The true end of fasting is beautifully expressed in the Collect for the first Sunday in Lent; "using such abstinence, that our Flesh being subdued to the Spirit, we may ever obey our LORD's godly motions in righteousness and true holiness." It is to give the mind liberty and ability to consider and reflect while it is actually engaged in Divine service, or preparing for some solemn part of it; to humble ourselves before God under a sense of our sins, and the misery to which they expose us; to deprecate his anger, and to supplicate His mercy and favour'. We must use it in the same spirit in which Daniel did, when he set himself to pray for pardon for his own and his brethren's sins, and sought "the LORD GOD with prayer and supplication, and fasting, and sackcloth, and ashes." Dan. ix. 3. The subjects for Prayer on the Ember days will be the Church of GOD of which we are members; especially those who are called to 1 Nelson's Festivals and Fasts, p. 358. bear office in the same; and of these, more particularly those who are either ordaining or being ordained. But our Petitions need not stop with these. These are seasons, in which every Minister should be remembered before the throne of grace, in which every Bishop, Priest, and Deacon, claims the prayers of the People. We may ask for them, that their doctrine may be sound and pure, and may come to the hearts of their hearers; that they may diligently labour in their several spheres of action, for the glory of GoD and the good of mankind; above all, that they may themselves lead holy lives, such as are consistent with their high profession. And, because we are so much more earnest in prayer when we are asking for particular things, and those which we feel to need ourselves, we may make especial mention of our own Clergyman, and our own Bishop, praying that the light, which shines on them, may be reflected on our own neighbourhood. For the same reason, if we happen to know of any trouble or trial, to which the Sacred Ministry near us is exposed, we may mention this also. Additional subjects of meditation will arise according to the particular Ember days which we are celebrating. In those in Lent we shall have more particularly before us our LORD's example of prayer and fasting, and ask for His Ministers, that they may be like Him, in retiring from the world, and overcoming worldly snares and temptations. In those in Whitsun-week, we shall remember our SAVIOUR'S words, that His disciples would fast when He was taken from them, think much of the HOLY SPIRIT, which is vouchsafed to them to supply His absence, and implore God that on us in our day this precious Blessing may be given abundantly. And again in those in Advent, we shall reflect on the near approach of the anniversary of our LORD's birth, reflect on His forerunner, the self-denying Baptist, who was filled with the Holy Ghost from His mother's womb, and pray that the "ministers and stewards of His mysteries may like him prepare the way CHRIST'S second coming." for The times in which we live will furnish additional ground for supplication. We cannot but see, that there is a great struggle 8 going on between good and evil; and that, while we trust true Religion is increasing, it cannot be denied that Infidelity and Opposition to lawful authority, whether of GOD or man, is increasing likewise. And, especially, as regards our own Church, we cannot shut our eyes to the fact, that she has many and powerful enemies, both visible and invisible, and that wicked spirits and wicked men are seeking to undermine and overthrow her. The thought of these evils on all sides will naturally lead us to Him, who alone can protect us from them. These remarks are written, in the hope that those who read will ask themselves honestly, whether they have not been guilty of neglecting the proper observance of the Ember days; and whether the revival of the primitive custom of keeping them might not be attended with a great national blessing; whether it might not be a means under GoD of averting the dangers which surround us. Many are now lamenting that we have in some respects lost sight of that "godly discipline," which the Church orders for the good of her members. But ought we not to seek a restoration of what is lost, as well as lament for it; and seriously set ourselves to the most effectual way of gaining what we need? And again, many are crying out against the faults of the Church; but have any a right to do so, till they themselves have tried every means in their power of amending what they feel to be an evil? And can we say, that we have tried every means, as long as an Institution like that of which I have been speaking, so edifying, and so likely to gain a blessing, is so generally neglected? (NEW EDITION.) These Tracts are continued in Numbers, and sold at the price of 2d. for each sheet, or 7s. for 50 copies. LONDON: PRINTED FOR J. G. & F. RIVINGTON, ST. PAUL'S CHURCH YARD, AND WATERLOO PLACE. 1839. GILBERT & RIVINGTON, Printers, St. John's Square, London. ON THE APOSTOLICAL SUCCESSION IN THE WHEN Churchmen in England maintain the Apostolical Commission of their Ministers, they are sometimes met with the objection, that they cannot prove it without tracing their orders back to the Church of Rome; a position, indeed, which in a certain sense is true. And hence it is argued, that they are reduced to the dilemma, either of acknowledging they had no right to separate from the Pope, or, on the other hand, of giving up the Ministerial Succession altogether, and resting the claims of their pastors on some other ground; in other words, that they are inconsistent in reprobating Popery, while they draw a line between their Ministers and those of Dissenting Communions. It is intended in the pages that follow, to reply to this supposed difficulty; but first, a few words shall be said, by way of preface, on the doctrine itself, which we Churchmen advocate. The Christian Church is a body consisting of Clergy and Laity; this is generally agreed upon, and may here be assumed. Now, what we say is, that these two classes are distinguished from each other, and united to each other, by the commandment of God Himself; that the Clergy have a commission from GOD ALMIGHTY through regular succession from the Apostles, to preach the gospel, administer the Sacraments, and guide the Church; and, again, that in consequence the people are bound to hear them with attention, receive the Sacraments from their hands, and pay them all dutiful obedience. I shall not prove this at length, for it has been done by others, and indeed the common sense and understanding of men, if left to themselves, would be quite sufficient in this case. I do but lay before the reader the following considerations. 1. We hold, with the Church in all ages, that, when our LORD, after His resurrection, breathed on His Apostles, and said, "Receive ye the HOLY GHOST,—as My FATHER hath sent Me, |