works at sundry times, in divers manners, according to His own Almighty wisdom; sometimes He descends upon His Ministers with an audible sound and in a visible form 1, and sometimes invisible, amidst the deep silence, and the prayers of His faithful congregation. Outward appearances may be changed, yet His Mighty Agency remains the same; and it will be our wisdom and our blessedness to feel and acknowledge His presence in the "still small voice," as well as in the " great and strong wind," and in "the fire"." For though miracles and tongues may have ceased, He has never ceased to send forth Apostles, and Prophets, and Evangelists, and Pastors, and Teachers; nor will He cease to send them until the work of their ministry is accomplished in "the edification of the body of CHRIST;" "till we all come in the unity of the faith, and of the knowledge of the Son of GOD, unto a perfect man, unto the measure of the stature of the fulness of CHRIST."

The question to which these few observations refer, is one, it must be allowed, of great importance. Our blessed LORD declares to His Apostles, "As MY FATHER hath sent Me, even so send I you." Again He says, "He that heareth you, heareth Me; and he that despiseth you, despiseth Me." It becomes then a grave question, to whom did Christ address these words? To the Twelve Apostles exclusively, or to them and their Successors to the end of the world? It is surely worth our while carefully to search the Scriptures with a view to ascertain this point. And while we do this, let us bear constantly in mind that slight intimations of our LORD's Will are in their degree as much binding upon us as express commands; that he who knows what probably

1 Acts ii. 2, 3. "And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues as of fire, and it sat upon each of them."

2 "After this the congregation shall be desired secretly in their prayers to make their humble supplications to GOD for all these things: for the which prayers there shall be silence kept for a space.

"After which shall be sung or said by the Bishop (the persons to be ordained Priests all kneeling), 'Veni, Creator Spiritus.'

"Come, Holy Ghost, our souls inspire

And lighten with celestial fire!"

Rubric in the Office for Ordering of Priests.

31 Kings xix. 11, 12. comp. Acts ii. 2, 3.

his LORD's will is, will be judged as one who had probability to guide him; that he who knew not through negligence or slothfulness, will have his negligence or slothfulness to answer for. It will not be a sufficient excuse for us, that we thought all that was said in the New Testament of Apostolical Authority could only apply to the Apostolic age. Let us remember, as a solemn warning to us, how it came to pass that the Jews despised and rejected CHRIST. They saw no sign from heaven, and therefore thought He could not be the Prophet like unto Moses. Their fault was, that they did not humbly and heartily "search the Scriptures."

OXFORD,

The Feast of the Conversion of St. Paul.

[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.

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.
Hook's University Sermons.-Talboys, Oxford.

Pusey on Baptism (published separately).—Rivingtons.

Newman's Sermons, 4 vols.-Rivingtons.

Newman on Romanism, &c.-Rivingtons.

The Christian Year.-Parker, Oxford.
Lyra Apostolica.—Rivingtons.

Perceval on the Roman Schism.-Leslie.

Bishop Jebb's Pastoral Instructions.—Duncan.
Dodsworth's Lectures on the Church.-Burns.
Newman on Suffragan Bishops.-Rivingtons.
Keble's Sermon on Tradition.-Rivingtons.
Memoir of Ambrose Bonwick.-Parker, Oxford.
Hymns for Children on the Lord's Prayer.-Rivingtons.
Law's first and second Letters to Hoadly.-Rivingtons.
Bp. Andrews' Devotions. Latin and Greek.-Pickering.
Hook's Family Prayers.-Rivingtons.

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,
Rose's Sermons on the Ministry.-Rivingtons.

A Catechism on the Church.-Parker, Oxford.

Russell's Judgment of the Anglican Church.-Baily.
Poole's Sermons on the Creed.-Grant, Edinburgh.
Sutton on the Eucharist.-Parker, Oxford.
Leslie on the Regale and Pontificate.-Leslie.
Pusey's Sermon on November 5.-Rivingtons.
Bishop Wilson's Sacra Privata.-Parker, Oxford.
The Cathedral, a Poem.—Parker, Oxford.

Larger Works which may be profitably studied.
Bishop Bull's Sermons.-Parker, Oxford.
Bishop Bull's Works.-University Press.
Waterland's Works.-Do.

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 GREAT NECESSITY AND ADVANTAGE

OF PUBLIC PRAYER.

(Extracted from Bishop Beveridge's Sermon on the subject.)

BESIDES our praying to, and praising GoD in the midst of other business, we ought to set apart some certain times in every day. wholly for this. The Saints of old were wont to do it three times a day, as we learn from Daniel. For when King Darius had signed the decree, "That whosoever should ask a petition of any god or man for thirty days, except of the king, should be cast into the den of lions," it is written, "That when Daniel knew that the decree was signed, he went into his house; and, his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks unto his GOD, as he did aforetime." (Daniel vi. 10.) As he did aforetime; which shows that this had been his constant practice before, and he would not leave it off now, though he was sure to be cast into the den of lions for it. But what times of the day these were, anciently devoted to this religious purpose, we may

which were

gather from King David, where he saith, " Evening, and morning, and at noon, will I pray, and cry aloud; and He shall hear my voice." (Psal. Iv. 17.) He begins with the evening, because day then began, according to the Jewish account; but he observed all these times of prayer alike. And so questionless did other devout people as well as he. The Jews have a tradition that those times were ordained to that use, the morning by Abraham; noon, by Isaac; and evening by Jacob. But whether they have any ground for that or no, be sure this custom is so reasonable and pious, that the Church of CHRIST took it up, and observed it all along from the very beginning. Only to distinguish these times more exactly, the Christians called them, (as the Jews also had done before,) by the names of the third, the sixth, and the ninth hours. Of which Tertullian saith," Tres istas horas ut insigniores in rebus humanis, ita et solenniores fuisse in orationibus divinis ; as they were more famous than others in human affairs, so they were more solemn in divine (Tertul. de Jejun. c. 10.)

prayers.'

VOL. I.

A

Gilbert & Rivington, Printers,
St. John's Square, London.

I know the primitive Christians performed their private devotions at other times as well as these; but at these set times every day, especially at the third and ninth hour, they always performed them publicly, if they could get an opportunity. And if we would be such Christians as they were, we must follow their pious example in this, as well as in other things.

As the Jewish Church had by GoD's own appointment the Morning and Evening Sacrifice every day in the year; so all Christian Churches have been used to have their Morning and Evening Prayers publicly performed every day. As might easily be shown out of the Records of the Church, from the beginning of Christianity.

Not to insist upon other Churches, I shall instance at present only in our own; which, as in all things else, so particularly in this, is exactly conformable to the Catholic and Apostolic Church. In the First Book of Common-Prayer, made by our Church at the beginning of the Reformation, there was a form composed both for Morning and Evening Prayer: the title of that for the Morning ran thus; An Order for Mattins daily throughout the year; and of that for the Evening, An Order for Even Song throughout the year and accordingly there were Psalms and Chapters appointed both for the Morning and Evening of every day. About three or four years after, the same book was revised and put forth again. And then the Church taking notice that Daily Prayers had been in some places neglected, at the end of the Preface she added two new Rules, or, as we call them, Rubrics; which are still in force, as ye may see in the Common-Prayer Books which we now use :

The first is this:

And all Priests and Deacons are to say daily the Morning and Evening Prayer, either privately or openly, not being let by sickness, or other urgent cause.

By this, every one that is admitted into Holy Orders, although he be neither Parson, Vicar, nor Curate of any particular place, yet he is bound to say both Morning and Evening Prayer every day, either in some Church or Chapel where he can get leave to do it, or else in the House where he dwells, except he be hindered by some such cause which the Ordinary of the place judges to be reasonable and urgent.