the captivity of their soul; bring them to the fellowship of the gospel; make them lively stones meet for thy building; build up the walls of Jerusalem. So careful is a good minister for the people of his charge, be they ever so ungodly. Yea, the more they lack the comfortable grace of God, the more must be his care for them. This is what St. Paul saith, Have no company with such to encourage him; yet count him not as an enemy, but admonish him as a brother.

Verse 16. Now the Lord of peace give you peace always by all means. The Lord be with you all.

17. The salutation of me Paul, with mine own hand, which is the token in every epistle; so I write. 18. The grace of our Lord Jesus Christ be with you all.

I need not commend peace unto you; it is the guard and strength of mighty princes; it is the nurse and fosterer of the church of God; it is the wealth and prosperity of the world; it is the comfort and quietness of our conscience; it is truce taken with God and man, and ourselves. I need not to tell you who is the worker of peace. You know God is the God of peace.

Worldly peace seemeth to be made by the will and liking of men; but God moveth their hearts, and establisheth it. But the peace of the heart and quietness of mind passeth all understanding. The power, and wisdom, and strength, and riches of all the world are not able to make it. It is the glory of God, that he alone is the God of peace.

I pray for you, that nothing may be done among you to the hinderance of peace, but that it abide with you always, not for a while; not in prosperity only, but in persecution; in your death, and for ever. If God be with you, you shall have peace; and if you love one another, and keep his word, God will come to you, and love you, and abide with you, and give you the comfort of his peace.

The salutation of me Paul. He gave them warning before of false apostles, who came in his name, and pretended his word or his letter, therefore now he tells them how they shall know certainly, whether such epistles as they receive are his, written or sent by him.

to

In every epistle that I send, saith he, to the churches, or any of the brethren, I write mine own name, and send this greeting, written with mine own hand, which now I send to you all. The grace of our Lord Jesus Christ be with you

all. Amen.

On the Doctrines advanced by the Romanists respecting the Pope.

THE reader will observe the strong expressions respecting the pope used by bishop Jewell. That the opinions advanced by the followers of the pontiff were more than equally strong, appears from Harding's Confutation of the Apology, of which Jewell says,

"The two principal grounds of this whole book (Harding's Confutation) are these: First, That the pope, although he may err by personal error, in his own private judgment, as a man, and as a particular doctor, in his own opinion; yet as he is pope, as he is successor of Peter, as he is vicar of Christ on earth, and as he is the shepherd of the universal church, in public judgment, in deliberation, and definitive sentence, he never erreth, nor ever erred, nor ever can err.'

"The second is this, 'The church of Rome is the whole and only catholic church of God; and whosoever is not obedient unto the same, must be judged a heretic.' These two grounds being once well and surely laid, he may build at pleasure what he pleases.

As for the pope, the better to countenance his state, he (Harding) saith that Peter received power ordinary to himself and to his successors for ever, &c. For warrant whereof pope Leo saith, (ep. 89.) Christ receiving Peter into the company of the indivisible unity, would have him to be called the same that he was himself.' Upon afhance and trust of these words, M. Harding endows the pope with Christ's only prerogative, and calls him by Christ's principal title, The prince of pastors. And further he saith, Of the pope hangeth the safety of the whole church of God. That unto the pope is given all manner of power, as well in heaven as in earth. And that if any man say, the pope hath authority to command the angels and archangels of God, we may not be scrupulous in any such matters.' That neither king, nor emperor, nor clergy, nor counsel, nor any power alive can have authority to judge the pope, be his life ever so vile. That the pope is endued with a divine or godly power, and that by the same he is able to depose kings. That the pope even by the institution of Christ is a temporal prince, That all kings and emperors, by the commandment of Christ, receive their whole power and authority from the pope. That the pope, in a right good sense, may be called king of kings, and lord of lords. Like as also in some good sense he may be called our Lord and God. That the pope, whatsoever he be, is always a christian man, by the nature of his office. And therefore, another of them (Dorman) saith, Whether the pope be Judas, (the traitor,) or Peter, or Paul, thereof God never bid us be careful. This only is sufficient for us, that he sit in Peter's chair Likewise M. Harding saith, It shall be sufficient for us to do as Peter's successors bid us to do. Christ now requireth not of us to obey Peter or Paul, but him that sitteth in their chair.

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Again he saith, The whole church of God is the pope's vineyard, The pope is the head, and all the faithful of Christ are his members. The preservation of the whole church standeth in the unity of the pope. Hosius saith, Without one pope, the church of God cannot be one. conclude, M. Harding saith, Without the obedience of the pope, there is no hope of salvation."

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Bishop Jewell refers to the passages in Harding's book, in which each of these assertions is to be found. When such doctrines were gravely advanced, even in controversy with protestants, surely he was abundantly justified in applying to the pope the title of THE LAWLESS MAN.

JEWELL'S APOLOGY.

A. D. 1562.

JEWELL'S Apology was originally written in a consecutive form, without any division into parts, or any numbering of paragraphs. These were introduced into his Defence of the Apology, for easier reference to his replies to Harding, and have been retained in later editions, excepting that the division into paragraphs is not so minute.

The contents of these parts may be stated as follows:

I. Contains a brief account of the opposition which the truth and true religion have met, with in all ages, with some notice of the imputations cast upon the Protestants

II. Contains a statement of the doctrines held by English Pro

testants

III. States the causes whence heresies have arisen, and the ages in which they have prevailed

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302

315

IV. Gives an account of the rule, lives, and conduct of the popes, and other members of the church of Rome, who have asserted themselves to be the only head and members of the holy catholic church

V. Is concerning the opinions maintained by the ancient fathers and councils, with a comparison between some of the Protestant and popish tenets

VI Explains the estimation in which Protestants held the councils and decrees of the primitive church, and shows that the papists in reality had little regard either for them or for the Holy Scriptures

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344

358

Jewell's Apology was originally composed in Latin, and published in the year 1562, a period, as the reader will remember, antecedent to those differences of sentiment with regard to various externals of ecclesiastical polity, which arose in England a few years afterwards, and have subsisted to the present day. It was intended as a defence of the doctrines common to the reformed churches against the erroneous assertions and misrepresentations of the papists, and although expressions occur, here and there, which would not be employed by Protestant advocates at the present day, and it recognizes some principles, such for instance as the authority of councils, which have been controverted among Protestants, it has been universally esteemed as one of the most able works of the Reformers upon the Romish controversy, and as a powerful exposure of the papal usurpations with regard to civil as well as ecclesiastical authority. The following remarks of archbishop Usher are important. "The books of Holy Scripture are so sufficient for the knowledge of Christian religion, that they do most plentifully contain all doctrine necessary to salvation. They being perfectly profitable to instruct to salvation themselves; and all other imperfectly profitable thereunto, further than they draw from them. Whence it followeth, that we need no unwritten verities, no traditions or inventions of men, no canons of councils, no sentences of fathers, much less decrees of popes, to supply any supposed defect of the written word, or for to give us a more perfect direction in the worship of God and the way of life, than is already expressed in the canonical Scriptures, Matt. xxiii. 8. John v. 39. Finally, These Holy Scriptures are the rule and line, the square and light, whereby to try and examine all judgments and sayings of men and angels, John xii. 48. Gal. i. 9. All traditions, revelations, decrees of councils, opinions of doctors, &c. are to be embraced so far forth as they may be proved out of the divine Scriptures, and not otherwise. So that from them only all doctrine concerning our salvation must be drawn and derived."

"Jewell's Apology," says Strype, "was translated out of the Latin into sundry tongues, and so made common to most parts of Europe, and was well allowed and liked by the learned and godly, who gave open testimonies of the same." It was translated by dame Anna Bacon, wife to sir Nicholas Bacon, lord keeper of the great seal, soon after its first publication; she was daughter of sir Anthony Cooke, one of the tutors of king Edward VI. Her father took much pains to improve his daughter in learning. The translation given in this volume was printed in the year 1685; it was grounded upon that of lady Bacon, which had been examined and approved by bishop Jewell himself. Some corrections have been made on reference to the original.

JEWELL'S APOLOGY.*

THE FIRST PART.

1. Ir is an old complaint, derived down to us from the very times of the patriarchs and prophets, and confirmed by the evidence of all histories, and the testimonies of all ages, that TRUTH is a stranger upon earth; and too easily finds enemies and defamers, because she is not known. And although this may seem perhaps incredible to those who have not attentively reflected thereon, because mankind, by the instinct of nature, without any teacher, spontaneously breathes after TRUTH, and Christ himself, our Saviour, whilst he conversed with man, chose to be called THE TRUTH, as if that name aptly expressed all the power and force of his divine nature; yet we, who are acquainted with the Holy Scriptures, and have read and considered what hath happened to pious men in almost all ages; what befell the prophets, the apostles, the holy martyrs, and Christ himself; with what slanders, curses, and injuries they were vexed whilst they lived, only for the sake of truth; we, I say, see by this that it is no new thing, but usual, and the custom of all ages.

*Harding, in his Confutation of the Apology, objected to the title of the Apology, or to heretics assuming the name of the church. In his Defence, Jewell says, There is no reason that we should give over the right and inheritance we have in the church of God, for that you by intrusion and unjust means have instituted yourselves the same. It behoves us rather to search the Scriptures, as Christ hath advised us, and thereby to assure ourselves of the church of God. For by this trial only, and by none other it may be known. Therefore St. Paul calleth the church the spouse of Christ, Eph. i. 23, for that she ought in all things to give ear to the voice of the Bridegroom. Likewise he calleth the church the pillar of the truth, for that she stayeth herself only by the word of God; without which word the church, were it ever so beautiful, should be no church. The ancient father, Irenæus, saith, The pillar and buttress of the church is the gospel and the spirit of life.' Augustine saith, There are certain books of our Lord, unto the authority whereof each part agreeth. There let us seek for the church; thereby let us examine and try our matters.' And again, 'I will ye show me the holy church, not by de. crees of men, but by the word of God.' Likewise saith Chrysostom, 'It can no way be known what is the church, but only by the Scriptures.' And again, Christ commandeth that whoso will have the assurance of true faith, seek to nothing else but to the Scriptures. Otherwise, if they look to any thing else, they shall be offended, and shall perish, not understanding which is the true church'"