renounced, or other chapters must be found, completing his idea as accurately as these do: which latter, it is imagined, would prove a difficult task. 2. The other matter proposed for enquiry is less important, and may be dismissed in a few words. Why, it is asked, should there not be Lessons from the New Testament proper for every Sunday in the year, as well as for a few great days? In answer to which it may be observed, first, that there are, generally, two such Lessons, always one, read in the Communion Service. Only that which is called The Second Lesson, varies with the day of the month. Of the reasons which, in point of fact, led to the continuance of this latter arrangement, I am not aware that any record remains. But it appears to be accompanied with two incidental advantages, which some may think considerable enough to render alteration unadvisable, without very clear proof of greater benefit likely to arise from it. One of these advantages is, the standing memorial thus afforded to the people, that there was once such a thing as a Daily Service; that such is the system and wish of our Church, and the theory on which the Prayer-Book is constructed. It is an intelligible hint, that a Churchman's devotion was not meant to be all narrowed into the Sunday. The Services of that holy day were but to be a continuance and an expansion of those due on the other days; not a totally distinct thing. This we are weekly reminded of, by the very place in the Calendar, where we must look for the Second Sunday Lesson. The value of the hint people of course will estimate more or less highly, according to their sense of the importance of a Daily Service, and of the responsibility which Churchmen have incurred by letting it drop so very quietly in almost every parish of the kingdom. The other advantage of these varying Second Lessons, (and it will be found in practice a very considerable one,) is this; that it presents the Old and New Scriptures in endless variety of mutual combinations, the more striking because they are unforeseen, and in a certain sense casual. The thought is happily expressed by Herbert, thus addressing Holy Scripture : "O that I knew how all thy lights combine, Very much help, both for pastors and people, both for giving and receiving instruction, may be gathered, (if the writer deceive himself not concerning the results of his own expérience,) by attending to this hint yearly, as the varying Psalms and Second Lessons come successively into conjunction with the unvarying First Lessons, Epistles, and Gospels. To note and collect the scattered lights will be found in itself a most engaging and interesting task, and it will serve in no slight degree to impress considerate minds, from time to time, more deeply with the fulness, the harmony, the condescension, of the Word of Life. These reasons are respectfully addressed to those, who, in their anxiety for immediate visible edification, appear somehow to overlook the fact, that the Church Lessons are a series, arranged according to certain general principles. Scruples, and feelings of different kinds, occurring to this or that person as to the use of particular passages, must be met, of course, on their own grounds; except so far as they ought to be silenced by the overpowering advantage, which may appear to arise by adhering to the general principle of selection. At any rate, it is much to be wished, that very free talking, and very cheap publishing, in behalf of such changes, were carefully avoided. Is there not something even cruel, in raising scruples and niceties, and unpleasant associations of various kinds, among those who as yet happily have never dreamed of criticising the Bible? If change is wanted, let proper reasons be quietly submitted to competent authorities. But let us not appeal lightly, and at random, to the sense of an irreverent presumptuous age, on one of the most sacred of all subjects. [NEW EDITION.] These Tracts are 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. GILBERT & RIVINGTON, Printers, St. John's Square, London. The following Works, all in single volumes, or pamphlets, and recently published, will be found more or less to uphold or elucidate the general doctrines inculcated in these Tracts : Bp. Taylor on Repentance, by Hale.-Rivingtons. Bp. Taylor's Golden Grove.-Parker, Oxford. Vincentii Lirinensis Commonitorium, with translation.Parker, Oxford. Pusey on Cathedrals and Clerical Education.-Roake & Varty. Pusey on Baptism (published separately).-Rivingtons. Newman on Romanism, &c.-Rivingtons. The Christian Year.-Parker, Oxford. Perceval on the Roman Schism.-Leslie. Herbert's Poems and Country Pastor. Evans's Scripture Biography.-Rivingtons. Le Bas' Life of Archbishop Laud.-Rivingtons. Jones (of Nayland) on the Church. Bp. Bethell on Baptismal Regeneration.-Rivingtons. Bp. Beveridge's Sermons on the Ministry and Ordinances.Parker, Oxford. Bp. Jolly on the Eucharist. Fulford's Sermons on the Ministry, &c.-Rivingtons. A Catechism on the Church.-Parker, Oxford. Larger Works which may be profitably studied. Bishop Bull's Sermons.-Parker, Oxford. Wall on Infant Baptism.-Do. Pearson on the Creed.-Do. Leslie's Works.-Do. Bingham's Works.-Straker, London. Palmer on the Liturgy.-University Press. Palmer on the Church.-Rivingtons. Hooker, ed. Keble.—Do. THE EMBER DAYS. IN reading the Epistles of St. Paul we cannot but observe how earnestly he presses upon those to whom he was writing, the duty of praying for a blessing on himself and his ministry. We not only find his request contained in general terms (1 Thess. v. 25.), "Brethren, pray for us;" but when he feels he stands in need of any particular support, he mentions it as an especial subject of prayer for the Churches. For instance, in writing to the Romans, at a time when he was looking forward to trouble from Jewish unbelievers, he says to them, (c. xv. 30.) "Strive together with me in your prayers to God for me, that I may be delivered from them that do not believe in Judæa ;" and in Phil. i. 19. he expresses a confidence that the very opposition he was meeting with would, through the intercession of the Saints, be turned into a good to himself. "I know that this shall turn to my salvation through your prayer." It is the same when he has any object at heart, which he desires to see accomplished. He longs much for the spread of the Gospel, and therefore, in 2 Thess. iii. 1. he says, Finally, Brethren, pray for us, that the word of God may have free course and be glorified." And feeling his own weakness to discharge the sacred trust committed to him, he asks the Ephesians (c. vi. 15. 19.) to make supplication in his behalf, "that utterance might be given unto him, that he might open his mouth boldly, to make known the mystery of the Gospel." I shall mention but one passage more, that in 2 Cor. i. 11.; for here not only the duty of praying for their Apostle is pressed upon the people, but they are bidden to do so for the express purpose that they might also join in expressing thanks that their prayer had been graciously heard. "Ye also helping together by prayer for us, 66 that, for the gift bestowed on us by the means of many persons, thanks may be given by many on our behalf." (Compare Col. ii. 4. Heb. xiii. 19. Philem. 22.) These texts show clearly, that it is the Christian's duty to pray at all times for the Ministers of the Gospel. There are other texts which teach that supplication ought particularly to be made for them at the time of their Ordination. We find, that, when our LORD was about to send forth His twelve Apostles to preach His kingdom, "He went out into a mountain to pray, and continued all night in prayer to God." (Luke vi. 12.) And when one of those Apostles had by transgression fallen from his Ministry, the whole Church united in supplication to God, that He would shew whom He had chosen to succeed him. (Acts i. 24, 25.) The same is observable in the Ordination of the first Deacons, where it is said, (Acts vi. 6.) the multitude set them before the Apostles, and "when they had prayed, they laid their hands on them." Again, when Paul and Barnabas are sent forth on their special mission, "the Church fasted and prayed" for them. (Acts xiii. 3.) And St. Paul in turn observed the same practice, when he ordained Elders in the Churches where he had preached. "They prayed with fasting, and commended them to the LORD, on whom they believed." Acts xiv. 23. In conformity to this Apostolical custom, the Church of England views with peculiar solemnity the times at which her Ministers are ordained; and invites all her members to join, at these sacred seasons, in prayer and fasting in their behalf. It is the object of these pages to bring this subject especially before the reader's notice; for the observance of this ordinance of the Church has fallen so generally into disuse, that few comparatively feel the value of it; and some perhaps are not even aware of its existence. To those who may be in this case, I would say briefly that the Ordination Sundays occur four times a year, and that the days of fasting, or Ember Days, (as they are called,) are in the week immediately before those respective Sundays. These days are as |