we might have peace with men. "The name of peace," saith Hilary, "is pleasant, but then peace and servitude are not the same thing; for if, according to their desire, the name of Christ should be suppressed, the truth of the gospel betrayed, their wicked errors be dissembled, the eyes of Christian men be deluded, and a plain and apparent conspi racy be carried on against God himself; this is not peace but the conditions of a most base slavery." "There is," Nazianzen saith, "an unprofitable peace, and there is a useful sort of discord; for we must pursue peace with conditions as far as is lawful, and in us lieth!" and unless these limitations may attend it, Christ himself came not to bring peace into the world, but a sword.

5. Wherefore if the pope does indeed desire we should be reconciled to him, he ought first to reconcile himself to God; for, as Cyprian saith, "Schisms arise from hence, that the head is not sought, and a return is not made to the fountain of the Holy Scriptures, and the precepts of our heavenly Master are not kept; for else, it is not peace, but war; neither can any man be united to the church, who is separated from the gospel.” But these men with whom we are con. cerned, do use to make a base gain by the name of peace; for the peace they seek is only a peace of idle bellies; for all these controversies betwixt us and them might with great facility be ended, if ambition, gluttony, and luxuries did not hinder it; and from hence proceed all their tears; their souls are in their dishes, and all their loud clamours and noise are only that they may basely and wickedly keep what they have acquired knavishly.

6. In these times the pardoners, dataries, collectors, and pimps of the court of Rome make the greatest complaints against us, who, with others of their trade, think that great gain is godliness, and serve not our Lord Jesus Christ, but their own bellies; for in the foregoing ages this sort of men had a very profitable employment; but now whatever is gained to Christ, turns, as they think, to their loss. Yea, his holiness too complains sadly, that piety is grown cold, and his revenue is become much smaller than heretofore it was; and therefore the " good man" does his utmost to make us hated, loads us with reproaches, and condemns us for heretics, without any mercy, that they who know not the real cause of all this, may thereby be induced to believe us the very worst of men. And yet in the interim we are not therefore ashamed, nor indeed ought we to be so, of the

gospel of Jesus Christ, because we esteem the glory of God more than the good opinion of men. We know that all we teach is true, and we cannot offer violence to our own consciences, nor give testimony against God; for if we deny any part of the gospel of Jesus Christ before men, he will in like manner deny us before his Father; and if there be any that will be offended, and cannot bear the doctrine of Christ, they are blind, and the leaders of the blind; but the truth is still to be preached and owned, and we must patiently expect the judgment of God.

7. And in the interim our adversaries should do well to bethink themselves seriously of their own salvation, and to put an end to their raging hatred and persecution of the gospel of the Son of God, that at last they may not find him the vindicator and avenger of his own cause; for God will not be had in derision; and men, too, now see what is doing; that the flame, the more it is repressed, with so much the greater violence it breaks out again, and displays itself. Their infidelity and unbelief shall never be able to frustrate or put a stop to the faith of God; and if they shall still persist in the hardness of their hearts, and refuse to receive the gospel of Jesus Christ, the publicans and the harlots shall go into the kingdom of God before them, Matt. xxi. 31.

The God and Father of our Lord Jesus Christ open all their eyes, that they may see that blessed hope to which they are called, that we may altogether glorify the only true God and Jesus Christ, whom he hath

sent down to us from heaven; to whom

with the Father and the Holy

Spirit, be rendered all honour

and glory to all eternity.

Amen. Amen.

FROM

BISHOP JEWELL'S DEFENCE

OF

THE APOLOGY,

IN

ANSWER TO HARDING THE JESUIT.

Bishop Jewell conducted the controversy with Harding with the utmost fairness on his part (see his life). His Defence is arranged in the following manner-First an extract is given from the Apology itself; then Harding's objections to that portion are printed in a different type; then follows Jewell's reply to Harding's objections, also in a different type, with distinct references to all the passages he cites, which he quotes from the originals, adding translations of the same.

This masterly work extends to 750 folio pages, and furnishes information upon almost every subject connected with the church of Rome. A few extracts are here given, although the controversial nature of the work deprives many passages of much of their interest when printed separately.

THE FATHERS AND THE SCRIPTURES.

FAIN would Mr. Harding have his reader believe that we utterly despise all holy fathers. But we despise them not, Mr. Harding, as may partly appear by that we have already said. We read their works, we reverence them, we give God thanks for them, we call them the pillars, the lights, the fathers of God's church; we despise them not. This thing only we say, Were their learning and holiness ever so great, yet are they not equal in credit with the Scriptures of God.

Thus also saith Augustine, "We offer no wrong to St. Cyprian, when we sever any his letters or writings from the canonical authority of the Holy Scriptures." And again, joining all the doctors and fathers together, he saith thus, "Instead of all these learned fathers, or rather above them all, Paul the apostle comes to my mind; to him I run, to him I appeal from all manner of writers, doctors and fathers, that think otherwise."

So likewise Jerome, "I think that the ancient father Origen, in respect of his learning, may be read sometimes, as Tertullian, Novatus, Arnobius, Apollinarius, and sundry other ecclesiastical writers, as well Greek as Latin, that in them we may take the good, and flee the contrary." Of this judgment were Augustine, Jerome, and sundry others, whose words for shortness I pass over, yet were they not therefore condemned as despisers of the holy learned fathers.

We remove you not, as you say, from your hold, Mr. Harding. This is nothing else but a courage of your countenance. The fathers you speak of are against you. I trust it appears already by your former writings, that in the special cases that lie between us, you have but few fathers to hold by. You say, we evermore call you to the Scriptures. This fault, I hope, is not so heinous. Christ hath commanded us so to do. Search ye, saith Christ, the Scriptures, John v. And Hilary saith unto the emperor Constantius, "Doth your majesty seek the faith? Hear it then, not out of any new scrolls, but out of the books of God." He is rather to be suspected that flies the light, and will not be judged by the Scriptures.

When the Scriptures are dark and doubtful, and are alleged of both parts, then ye say ye refuse not the umpireship and judgment of the Holy Ghost. But ye add farther, the Holy Ghost is promised only to the church. Now, by your opinion there is no church but the church of Rome; and the church of Rome is no church without the pope. For one of your great doctors saith, "The pope's only power passeth all the power of the whole church besides." And another like doctor saith, "The pope by power and virtue is the whole church." And thus your reason goes round about, from the first to the last; therefore, there is neither Holy Ghost, nor interpretation or sense of the Scriptures, but only in the pope. This is the sum of the whole, which being granted, what should a man seek any further? The whole matter is at an end.

It is true, as the Scriptures were written by the Spirit of God, so must they be expounded by the same. For without that Spirit, we have neither ears to hear, nor eyes to see; it is that Spirit who openeth, and no man shutteth; the same shutteth, and no man openeth. The same Spirit prepared and opened the silk woman's heart, that she should give ear to, and consider the things that were spoken by St. Paul, Acts xvi. And in respect of this Spirit the prophet Isaiah saith, They shall be all taught of God.

But God hath, not bound himself that this Spirit should evermore dwell in Rome, but upon the lowly and humblehearted, that tremble at the word of God, Isa. lxvi. Chrysostom saith, "They that speak of themselves, falsely pretend the Holy Ghost." And again, "If any thing be brought unto us under the name of the Holy Ghost, besides the gospel, let us not believe it. For as Christ is the fulfilling of the law and the prophets, so is the Holy Ghost the fulfilling of the gospel."*

OF THE AUTHORITY OF THE FATHERS.

St. Ambrose, you say, by his appeal to the Scriptures, excludes not the judgment of the learned fathers, but only the cavillations and subtleties of philosophers and sophisters. For St. Ambrose himself in the same treaty often alleges the authority of the fathers. All this, Mr. Harding, is true indeed, notwithstanding there is a certain secret untruth lapped in it. For Ambrose alleges the fathers, not as grounds, or principles, or foundations of the faith, but only as interpreters, or witnesses, or consenters unto the faith; which thing of our part was never denied.

Now whether Ambrose meant thus or no, let Ambrose himself be the judge. His words are these, "Thus have our fathers said, not of themselves, but according to the Scriptures." He alleges the fathers, not as having sufficient credit and substance in themselves, but only as expounders and interpreters of the Scriptures.

* In another place Jewell says, "Whereas we make reasonable request, that God may be umpire in his own cause, and that all our con. troversies may be judged and tried by the Holy Scriptures, Mr. Harding answers thus: The Scripture standeth not in the words, but in the sense, and the same sense is continued by tradition in the church.'-To conclude, he makes up a great empty heap of the force of baptism, of holy oil, of extreme unction, of absolution, of signs, of figures, of faith only, and as it pleases him to call it, of the presumptuous doctrine of the certainty of salvation; in each of which things, he saith, the Scriptures are clearly of his side, and directly against us. "To answer all these points in particular, would require another book. But briefly to touch so much only as shall be needful, First, that the substance of the Scriptures stands in the right sense and meaning, and not only in the naked and bare words, it is true and generally granted without exception, and needs no further proof.But if that only be the right meaning and sense of the Scriptures, which within these few late hundred years is crept into the church of Rome; and if it be all gospel, whatsoever it be that arriveth from hence; and if they are all heretics and schismatics, and despisers of Christ, and of the apostles, and of the universal church, who make stay at it, or cannot receive it, then is the whole matter concluded, we shall need no more ado."