bers, as it is the great requisite whereby we keep hold of Him our Head? These remarks are of course hypothetical: nothing is asserted of peculiar sanctity in any one: only it seemed advisable to remind men, that where there are appearances in one part of a character of holiness and self-denial in a remarkable degree, there we may expect, by a kind of law of God's Providence, to find in other matters something very much beside our expectations, and unlike our own moral taste.

At the same time it should not be forgotten, that there are persons in the world, to whom this very disposition to irony and playfulness, and what we may perhaps call a certain youthfulness of expression, serves to recommend the Author's views, and attract them to him. That seeming lightness which was natural to him, is natural also to some others, perhaps not a few: and it is useful that they should have the means of knowing that it is not inconsistent with high and earnest thoughts of things invisible, and strict rules of Christian obedience.

Enough perhaps has now been said, if not for conviction, at least to show that this publication is not persisted in recklessly. Indeed, amidst all the uneasiness which has been professed, there are encouraging results in sight, if in such things it were right to dwell much on visible results. Are there not multitudes who cry out against "extreme views," yet themselves go further than they would otherwise in sympathy and conformity with the ancient Church? who grant our premisses, but only deny our conclusion? They are placing themselves indeed in a false position, which Romanists in particular will by and by know too well how to take advantage of: so much the more desirable is it to provide them beforehand with ground on which they may retire; to show them that however ill they may in time come to think of the Reformers as a

party, they need not be driven towards Rome : there is the ancient Church waiting to receive them, and the Prayer-book, and the Anglican divines of the 17th century, ready to cover their retreat towards it.

After all, it is not to any thing that we see, or that the world is likely to see, that we look for the effect of these Remains. If there be any who brood over them in secret, who have found them implant a sort of sting in their bosoms, who feel that it would have been a privilege to know their author, and watch his ways of discipline and obedience; and if they had known him, to remember him afterwards, and say silently, Heu quanto minus est cum reliquis versari, quam tui meminisse; if there be any, who have an eye for all that is exquisite and beautiful in nature and art, yet gladly turn away from ali to aimire any plain downright specimen of self-denial and obedience in the little ones of Jesus Christ; if any person dwell with regretful love on parents, kindred, home, friends, humbling himself all along with remembrance of past unworthiness and disparagement of them, yet more willing, as he values them more, to part with them for the Church's sake: that is the sort of reader to whose judgment, if to any human, the Editors of these Remains would appeal from the prejudices, religious and political, of the day. But who they are that will so read, and how much they will be profited, may not be known in this world.

And now if the reasons above enumerated are at all available for the former publication, they seem a fortiori to justify the additional volumes which are now given to the public. For in these papers, unfinished as they still are, will be found a specimen of the reasoning out and application of the same principles, the preparatory training for which is exhibited in the Journal, seriously and contemplatively; and its practical fruits in the Letters, though

any

under a veil of sportive reserve. And if have failed to be struck with the force, and depth, and acuteness, of the former Remains, his estimate possibly will be raised upon diligent perusal of what is now set before him.

It is obvious, moreover, that those who at their own hazard have given their view of the Author's mind from his private writings, must naturally feel it yet more incumbent on them to give to the world his own view of things also, as contained in his writings published dispersedly, or intended for publication.

Nothing more perhaps need be added, except that the Editors are answerable as before for the main principles of the Writer, though not for each detail of his opinions; for the general tone of character, not for each several expression. In the Introduction to the Becket Papers, especially, there is a view attributing an exclusive jurisdiction to Church Officers, which they give as they find it, and as they know the Author meant it to be printed; not wishing to express any judgment for or against it. Also they would have it particularly understood, that no person at all but themselves is responsible for any thing in either these or the former volumes, except the mere permission to publish on the part of the Author's representatives; excepting also, that they are indebted to a friend of theirs and of the Author's, for the revision, illustration, and completion, of the series of papers on the history of Archbishop Becket.

EXTRACTS FROM THE WORKS OF BISHOP JEWELL, Referred to in page xxix1.

Of the Apostolical Succession.

1. "Lawfull succession standeth not only in possession of place, but also, and much rather, in doctrine and diligence. Yet the Bishops of Rome, as if there were nothing else required, evermore put us in minde, and tell us many gay tales, of their Succession." Defence of Apology, p. 37, Edit. 1611.

2. "Surely the godly say, that as your Bishops do no part of Bishops' duty, and therefore indeed are no Bishops at all; so your late Convent at Trident, whatsoever glorious name it pleaseth you to give it, yet notwithstanding, indeed and verily was no Councell." p. 42.

3. "As for the Bishop of Rome, who now calleth all matters before himself alone; except he do his duty as he ought to do, except he minister the Sacraments, except he instruct the people, except he warne them and teach them; we say that he ought not of right once to be called a Bishop, or so much as an Elder. For a Bishop, as saith Augustine, is a name of labour, and not of honour; that the man that seeketh to have pre-eminence, and not to profit, may understand himself to be no Bishop." p. 110.

4. "If it were certain, that the Religion and Truth of God passeth evermore orderly by Succession, and none otherwise, then were Succession, whereof he hath told us so long a tale, a very good substantial argument of the Truth. But Christ saith, (By order of Succession), the Scribes and Pharisees sit in Moses's chaire.' Annas and Caiaphas, touching Succession, were as well Bishops as Aaron and Eleazar. Of Succession, Paul saith to the faithfull at Ephesus, 'I know that after my departure hence, raveing wolves shall enter and succeed me; and out of yourselves there shall (by Succession) spring up men speaking perversely.'" p. 120.

5. "Let the Pope do the duty of a Bishop, let him exhort, let him preach, let him dispense God's Mysteries, let him fulfill his office, let him do the part of an Evangelist; and we will love him and reverence him, although not as Christ's Vicar-General, yet at least as a Bishop." p. 366.

6. "Indeed Christ hath ordained Apostles, Prophets, Evangelists, Pastors and Teachers in the government of His Church; notwithstanding the same be not alwaies allowed to sit in Councels, nor be alwaies knowne by Rochets, or Miters. If God had not provided other Pastors and Feeders, besides your Prelates, the whole Church might starve for hunger." p. 626.

1 See, for more examples, Part II. Vol. II. of these Remains, p. 406. VOL. I.

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7. "Whereas some use to make so great a vaunt, that the Pope is only Peter's Successor, is hough thereby he carried the Holy Ghost in his bosom, and could not erre; this is but a matter of nothing, and a very triding tale. God's grace is promised unto a good mind, and to any one that feareth Him; not unto Sees and Successions......If so be the place and consecration only be suficient, why then Manasses succeeded David, and Caiaphas succeeded Aaron. And it hath been often seen, that an Idoi hath been placed in the Temple of God. p. 632. 8. For that ye teil us so many faire tales of Peter's Succession, we demand of you, wherein the Pope succeedeth Peter. You answer, 'he succeedeth him in his Chaire; as if Peter had been sometime installed in Rome, and had sace solemnly all day with his Triple Crown in his Pontificalibus, and in a Chuire of Gout. And then, having lost both Religion and Doctrine, we think it suficient at least to hold by the Chaire; as if a Soldier that had lost his sword would play the man with the scabbard. But so Caiaphas succeeded Aaron. So wicked Manasses succeeded David; so may Antichrist easily sit in Peter's Chaire. p. 634.

Of the Power of the Keys

9. “We commit the Keys of the Kingdom of Heaven only unto the Priest...Yet nevertheless hath not every Priest the use of these Keys. Peter Lombard himself saith, We may safely say that all Priests have not the one of these two Keys, I mean the knowledge to discern."" p. 144.

10. “The office of loosing consisteth in this point; that the Minister either by the Preaching of the Gospel offereth the merits of Christ and full pardon to such as have lowly and contrite hearts...... Or else that the same Minister, when any have offended their brothers' minds with some great offence......whereby they have, as it were, banished and made themselves strangers from the common fellowship..............then after perfect amendment of such persons doth reconcile them.” p. 143.

11. “Neither doth it follow of our doctrine, that either children or laymen do or may forgive sins. And yet God's Word may be mighty, be the pronouncers of it never so simple.” p. 145.

12. "We say that the Minister doth execute the authority of binding and shutting, as often as he shutteth up the gate of the Kingdom of Heaven against unbelieving and stubborn persons, denouncing unto them God's vengeance, and everlasting punishment; or else, when he doth quite shut them out from the bosom of the Church by open excommunications." p. 148.

13. "The power of loosing, as also of binding, standeth in God's word; and the exercise or execution of the same, standeth either in preaching, or else in sentence of correction, and ecclesiastical discipline. Of the latter hereof there is no question; of the former......' Binding,