the truth as it is in Jesus, we may find a deep interest in those genuine records of their doctrines and actions. To the pious and humble inquirer after truth, this task. will furnish its own recompense.

"To the want of a more intimate acquaintance with the writers in question," says a great man, "is very principally to be attributed that diversity of sentiment on some most important points of theology, and even alarming departure from sound doctrine, which is too prominent a feature in modern divinity. An attentive peruser of our most eminent divines for the last two centuries, will perceive, that each generation seems gradually, and in some instances almost imperceptibly, to have deviated from the principles of their immediate predecessors, till at length, when we compare the now commonly prevailing conceptions of Christianity with those of older times, we startle at the contrast."

The foregoing remark, though subject to many exceptions, is certainly too generally applicable.—The sentiment has at least sufficient force to incline us to hear what those venerable records say for themselves. Exclusively of the intimate connexion which they have with our Episcopal system, and the consequent obligation on us to honour them, it will be found that the more accurately we investigate the lives and writings of the reformers, the stronger ground for confidence in their interpretations of scripture we shall derive, from the discovery of their high attainments both in learning and in piety. In this school we may study with safety, and with eminent advantage both to the head and the heart.

There are four works of the reformers which most clearly define the sense of the church in all matters necessary to salvation, viz. the catechism of King

Edward VI. the declaration of doctrines in Jewell's Apology; the catechism commonly called Dr. Nowell's, and the Homilies.

The Bishop of Oxford, Dr. Randolph, afterwards Bishop of London, republished the three first pieces, in a collection of tracts for the use of students. In his preface he speaks of them in the following terms:

"The catechism published in the time of King Edward VI. was the last work of the reformers of that reign; whence it may be fairly understood to contain, as far as it goes, their ultimate decision, and to represent the sense of the Church of England as then established. In this, according to Archbishop Wake, the complete model of our church catechism was at first laid; and it was also in some measure a public work; the examination of it having been committed as the injunction testifies, to certain Bishops and other learned men; after which it was published by the king's authority."

"Jewell's Apology is an account of the grounds of our separation from the Church of Rome, as maintained after that separation had finally taken place."

"Nowell's catechism is an account of the doctrines of the church at the same period, when it had been restored and established under Queen Elizabeth.-Both of these works also were publicly received and allowed. They have also a claim to the attention of the reader both for clearness of argument, and for eloquence of language."

The book of Homilies which is recommended to be read in churches, and is declared by the XXXV. article "to be an explication of Christian doctrine, and instructive in piety and morals," is well known to have been the work of the reformers. They appeared in the reign of King Edward and are supposed to have been composed by Cranmer, assisted by Latimer. The second part

was published in the reign of Queen Elizabeth and is attributed chiefly to Bishop Jewell. A copy of these Homilies was given to every parish priest in the kingdom, who was commanded to read them diligently and distinctly, that they might be understood by the people. It is to be wished that the same practice were revived at the present day, and that every member of the church would possess, and search diligently these venerable records of evangelical truth. They are it is true, antique in their garb, but on that account the more venerable, and it is hoped they never will be disrobed of those charms by which they recommend themselves so powerfully to our feelings. Like the prayer book they should be considered sacred in every integral part. They might perhaps be improved and elucidated by the alteration of a few expressions, but then they would be no longer the prayer book or the homilies of the reformers, and are thereby deprived of that power by which they unite all hearts.

These documents with the liturgy and articles, form the acknowledged standards of our church, and exhibit a plain and affecting harmony with each other and with the scriptures. They are constructed with such singular wisdom and moderation, that all who hold the truth that man's salvation is wholly of grace, and his perdition of himself, may conscienciously subscribe to terms, however they may differ in their modes of speaking. They exclude none, and as it would seem, they intended to exclude none, who hold the essential points of truth> though they who approach nearest to the known sentiments of the reformers, may find most congeniality in the language of the public writings of the church to their own modes of expression.

There appear to be two prominent errors, to which we are liable to be carried in regard to the principles of the church; on one hand, to prostrate or undervalue her order and institutions, and on the other, to exhaust all our zeal in behalf of these external concerns, and to permit the spirit and essence of religion to evaporate in this way. It is the object of this work to guard against both these dangerous extremes; and, while it endeavours to maintain the dignity of our institutions, and the excellence of our doctrine and worship, it aims, also, to inculcate that power of godliness, without which all our doings are nothing worth. Especially would the author entertain the hope, that the work may tend, by cherishing the unity of the faith, to cherish also the unity of the spirit, that heavenly charity, without which there is nothing left us worth contending for. And he would fain hope also, that even those of other denominations of Christians, who do not concur with him on some points, will see nothing in the following pages, that is inconsistent with this profession of charity which he makes, and which he sincerely feels towards all true Christians. The opinions entertained by him have been deliberately formed, and be they true or false, charity is bound to believe them sincere; and, being sincere, that they require him who holds them, to maintain them honestly, and without fear.

Hanc veniam petimus,

Dabimusque vicissim.

He is ready to exercise freely the same candour towards others, which he claims for himself, in believing, that they also are sincere, and therefore justifiable in instructing their own members in their own peculiar principles. We shall all come to the unity of the faith,

In the meantime,

only when we come to Heaven. whilst we endeavour, unbiassed by party spirit or prejudice, to learn, and if necessary, to contend for, the truth, let us never feel authorized to indulge unkind sentiments or feelings towards those who do not, and who, perhaps, cannot think as we do. It is certain, that the field of controversy, among Christians, might be much narrowed; and happy would it be for the cause of charity and religion, if they would consent to this compromise, merging their differences where they can, and agreeing to differ where they cannot; and if, also, when occasions occur, in which they feel it their duty to support their particular opinions, and in which they have to touch the chords of a powerful, and often a morbid, sympathy, they would use the tenderness that becomes so delicate a task. "For the time will come (says the excellent Hooker) when three words spoken with meekness and love, shall obtain a far more blessed reward, than three thousand volumes written with disdainful sharpness of wit."