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appeared only in the collective editions of Jewell's works, and in the Seventh Volume of the Fathers of the English Church. The text of the present edition was transcribed for the press from the same copy of the Works of JEWELL which furnished that of the Apology.

The greater proportion of the Scriptural references in the margin of the present edition were added by the editor : such as were already given in preceding editions have been carefully verified, and when needful (which was by no means seldom) corrected. The same alteration has been made in the passages quoted in the text, as in the Apology.

This Treatise on the Scriptures, together with the Apology, may be considered as a complete exemplification of the process to which, under God, our Church is beholden for her faith and constitution.

It has been remarked already, that one grand principle—the sufficiency of the Scriptures for our guidance to all revealed truth-was the basis of the Reformation. All who disclaimed the tyranny and corruptions of Rome agreed in the recognition of this fundamental truth.

Yet there has been much error prevalent respecting this important principle; and that error has given occasion to the abuse of the authority of the Reformers, and the precedent of the Reformation, for the defence of unchristian license under the mask of Christian liberty. The illustrious instruments of renewing the soiled face of the Christian Church have been represented as the patrons of self-opinionated dogmatism, and their example quoted for the countenance of such as, being wise in their own conceits', ' wrest the Scriptures to their own destruction.' It must be confessed that both the avowed tenets,

and the practice, of many of the continental reformers have considerable tendency to sanction this dangerous extreme: but it is a proud distinction of the English branch of Protestantism that there it never was allowed a footing. The principles settled by the Church of England, and with hardly an exception acted on by those who expelled Popery from its bosom, as subordinate to the one fundamental truth already stated, were these : 1. The appeal to Scripture for an ultimate decision of

all points essential to Christian faith and practice;

and 2. The revocation of all doctrine and discipline to the

primitive pattern ;—in other words, The appeal to antiquity and universal consent in the Church of Christ, for the interpretation of Scripture, and the constitution of the Church.

Nothing can be more plain than the exhibition of both these principles in the works of JEWELL now combined, when jointly viewed. The Treatise is, throughout, a strenuous assertion, of the first; yet without a single proposition or argument militating against the second. The Apology is one continued exemplification of the second, based upon, and allied in the closest combination with the first. In both, the whole aim of the Reformers is uniformly represented to be-not the gratification of a hankering for changenot the establishment of their own notions of the import of the Scriptures, and the outward form of Christian polity—but the removal of novelties and corruptions, return to the faith first delivered, and the ministry and ordinances first received, among the followers of Christ. ANTIQUITY, UNIVERSALITY, and CONSENT are the standard by which the false interpretations put upon the Scriptures, and unwarranted additions foisted in

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their Canon, by the Church of Rome, are invariably meted and rejected. But on the other hand, the sole

OF SCRIPTURE as the rule of faith, is maintained with equal consistency; and antiquity, universality, and consent, are only brought forward as evidences of its application, and only allowed authority when based upon its dictates. The worthlessness of all human authority, as definitive of points of faith, is proclaimed with uncompromising sternness. The sufficiency of private judgment to ascertain the truth from Scripture, by the aid of the consentient testimony of the early Church, and so to obtain the ultimate decision of the only acknowledged authority, is boldly asserted and consistently maintained.-In a word, • the liberty wherewith Christ hath made us free,' is used for the discovery and maintenance of the faith once delivered to the saints :' the form of sound words' which the first followers of the apostles heard of' them, is sought in the pillar and ground of the truth.'

In this respect-as examples of the principles on which the Church of England, and its offspring, the Protestant Episcopal Church in the United States, are built, and have ever been maintained, and will stand as long as the Scriptures are held in due reverence, and human weakness and presumption made to feel their proper limits—the Apology and Treatise of JEWELL are invaluable. They are, perhaps, when combined, the most complete exhibition of those principles to be found among the writings of the original combatants in their behalf. They are, more than any

other production of their day, and perhaps of any age, adapted to induce us, both by admonition and example, "to be careful that, in our anxiety to avoid one extreme, we run not into the other by adopting the extravagant language of

those who, not content with ascribing a paramount authority to the written Word on all points pertaining to eternal salvation, talk as if the Bible--and that, too, the Bible in our English translation-were, indepen. dently of all external aids and evidence, sufficient to prove its own genuineness and inspiration, and to be its own interpreter."

I KAY'S Ecclesiastical History illustrated from Tertullian, p. 304. ed. 2d.

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That Popery was not fully and finally re-established in England, on the accession of Elizabeth-in a less revolting form, perhaps, than Mary's bigotry had allowed it to assume, but in all the substantiality of its dominion -was' unquestionably owing to the zeal and abilities of comparatively a few distinguished individuals among the clergy and laity. The queen did not join to her acknowledged noble qualities the spirit of martyrdom for the sake of religion; and furthermore, was very plainly biassed towards the “pomp and circumstance' of Romish worship, if not to many of the peculiarities of Romish belief. The disposition of the people was favourable to the Reformation, no doubt : but the little avail of which that disposition would have been, if left to its own workings, was fully tested in the reign of Mary. Without leaders, and leaders of a character to command the co-operation of the Queen, the people would have done nothing.

But the statesmen who were most known as supporters of Elizabeth's title to the crown, were firmly attached to the principles of the Reformation. The exiles of Frankfort, Strasburg, Zurich, and Geneva, almost monopolized the learning and talents of the clergy of England ; and they lost no time in hastening to the support of the men on whom, they clearly saw, depended all human probability of the re-establishment of pure religion in the English realm. The combined ranks of these different classes furnished a most formidable band of leaders for the populace, ready to second any measure tending to the subversion of the sanguinary and detested faith of Mary:

Elizabeth felt the necessity of identifying her interests with a cause possessed of such preponderating strength ; and after a brief delay of hesitation, buoyed herself

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